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ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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Gurmat Vichaar
Gurmat Vichar - Discussions
What Is Faith And Dharama As Per Gurbani
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<blockquote data-quote="Astroboy" data-source="post: 60932" data-attributes="member: 4990"><p>Seeker07 Ji,</p><p> </p><p>Let me start with some verse from Gurbani and other sources,</p><p> </p><p> </p><p>Sant Kabir says, "O Pandit, you and I cannot possibly agree in our conclusions, for you speak of things as you have read in sacred texts, while I speak what I have seen". </p><p> </p><p>Guru Nanak says,</p><p>"Nanak does not utter a single syllable of His own, except as He is moved from within".</p><p> </p><p> </p><p>Christ said, "I do nothing of myself; but as my Father has taught me, I speak these things".</p><p> </p><p>What is Naam ?</p><p> </p><p> </p><p></p><p>In the Nad-bind Upanishad, we find,<p style="margin-left: 20px">A yogin ought to sit in Sidha Asan, and adopting </p> <p style="margin-left: 20px">Vaishnavi Mudra, should hear within him the "Sound" </p> <p style="margin-left: 20px">coming from the right side. (Nad-bind Shalok 31)</p><p></p><p style="margin-left: 20px">In the Muslim scriptures, It is variously described as Kalam-i-Ilahi (The Voice of God), Nida-i-Asmani (the Sound from Heaven), Ism-i-Azam (the Great Name), Saut-i-Sarmadi (the Intoxicating Sound), Saut-i-Nasira (the Sound Melodious), Kalam-i-Majid (the Great Commandment) and Kalam-i-Haq (the Voice of Truth) which can be heard inside, and It was taught as Sultan-ul-Azkar or the King of prayers. </p><p></p><p style="margin-left: 20px"><p style="margin-left: 20px">And listen to the call of Music coming from above.</p></p> <p style="margin-left: 20px"></p><p style="margin-left: 20px">MAULANA RUMI </p></p> <p style="margin-left: 20px"></p><p style="margin-left: 20px">The whole world is reverberating with Sound, </p> <p style="margin-left: 20px">To listen to It thou must unseal thine inner ears, </p> <p style="margin-left: 20px">Then shalt thou hear an Unending Music, </p> <p style="margin-left: 20px">And that shall lead thee beyond the confines of death. SHAH NIAZ </p> </p><p></p><p style="margin-left: 20px"><p style="margin-left: 20px">Drive away all skepticism from thy mind, </p> <p style="margin-left: 20px">And listen to the strains of heavenly music, </p> <p style="margin-left: 20px">And receive within thee the messages of God, </p> <p style="margin-left: 20px">For these come only by holy communion with the self. </p> <p style="margin-left: 20px">The Prophet declared that he heard the Voice of God, </p> <p style="margin-left: 20px">And it fell on his ears as clearly as any other sound, </p> <p style="margin-left: 20px">But God has sealed thy ears, </p> <p style="margin-left: 20px">And so ye listen not to His Voice. </p> <p style="margin-left: 20px">MAULANA RUMI</p></p> <p style="margin-left: 20px"><strong>Philosophical</strong>: The Divine Name, Word or <em>Sabad</em>, as used by Guru Nanak, from the philosophical point of view, comes very close to the concept of the <em>Logos</em> in the ancient European Philosophy. It has a great similarity with the doctrine of the <em>Logos</em> as propounded by Philo Judaes, who lived in Alexandria in the first-half of first century B.C. and first-half of first century A.D. According to the doctrine of <em>Logos</em>, the Word is the creative, actively expressed and revelatory thought and Will of God which is at once distinguished and identified with Him. It is the immanent Rational Principle in the universe, and it is the active principle in all divine and esoteric knowledge. The <em>Logos</em> is the Reality of all realities underlying the whole universe. It is the First Substance from which everything has its origin.</p><p></p><p></p><p style="margin-left: 20px"><strong>Theological</strong>: The Divine Name, or <em>Sabad</em>, is identified with the presence of God which can be realized in one’s own consciousness. All spiritual expression of divine knowledge by the Gurus is called ‘<em>Sabad</em>’, or ‘<em>Bani</em>’. In practical, religious and mystical life, each prophet or Guru gave a word, or a formula of words, which not only describes the divine spirit but also, when used for practice in contemplation, was instrumental to the complete realization of the Divine presence. Therefore, from the theological point of view, according to Guru Nanak, there are two types of Names: Firstly, there are attributive names of the Supreme Reality, such as, Hari, Govind, Ram, Haq, Rahim, etc. Secondly, there are names that are brought to the world out of empirical studies, observation of nature, or experience of great prophets, such as, we find the Name "<em>OM</em>" in the Upanishads, ‘<em>Ahura Mazda</em>’ in the <em>Zend Avastha</em>, Tao of Lao Tzu, ‘Omkar’ and ‘WaheGuru’ by the Sikh Gurus. <em>Omkar </em>and <em>Waheguru</em> are immensely evocative and highly esteemed in the Sikh scriptures.</p><p></p><p> </p><p></p><p style="margin-left: 20px"><p style="margin-left: 20px">According to Guru Nanak, the Divine Name (<em>NAAM</em>), or the Word, which he also calls <em>Sabad</em>, is the Cause of the universe. It is the way of His expression. The phenomenal world is the attribute with which God is described. The attributes of God can be found only in an outward expression or manifestation in the external world. Besides, it is through these attributes that God manifests His creative activities in the world. Therefore everything of this world is an aspect of the Divine Name, or the Word, to which it owes its existence.</p> </p></blockquote><p></p>
[QUOTE="Astroboy, post: 60932, member: 4990"] Seeker07 Ji, Let me start with some verse from Gurbani and other sources, Sant Kabir says, "O Pandit, you and I cannot possibly agree in our conclusions, for you speak of things as you have read in sacred texts, while I speak what I have seen". Guru Nanak says, "Nanak does not utter a single syllable of His own, except as He is moved from within". Christ said, "I do nothing of myself; but as my Father has taught me, I speak these things". What is Naam ? In the Nad-bind Upanishad, we find,[INDENT]A yogin ought to sit in Sidha Asan, and adopting [/INDENT][INDENT]Vaishnavi Mudra, should hear within him the "Sound" [/INDENT][INDENT]coming from the right side. (Nad-bind Shalok 31)[/INDENT] [INDENT]In the Muslim scriptures, It is variously described as Kalam-i-Ilahi (The Voice of God), Nida-i-Asmani (the Sound from Heaven), Ism-i-Azam (the Great Name), Saut-i-Sarmadi (the Intoxicating Sound), Saut-i-Nasira (the Sound Melodious), Kalam-i-Majid (the Great Commandment) and Kalam-i-Haq (the Voice of Truth) which can be heard inside, and It was taught as Sultan-ul-Azkar or the King of prayers. [/INDENT] [INDENT][INDENT]And listen to the call of Music coming from above.[/INDENT] [INDENT]MAULANA RUMI [/INDENT] [INDENT]The whole world is reverberating with Sound, [/INDENT][INDENT]To listen to It thou must unseal thine inner ears, [/INDENT][INDENT]Then shalt thou hear an Unending Music, [/INDENT][INDENT]And that shall lead thee beyond the confines of death. SHAH NIAZ [/INDENT][/INDENT] [INDENT][INDENT]Drive away all skepticism from thy mind, [/INDENT][INDENT]And listen to the strains of heavenly music, [/INDENT][INDENT]And receive within thee the messages of God, [/INDENT][INDENT]For these come only by holy communion with the self. [/INDENT][INDENT]The Prophet declared that he heard the Voice of God, [/INDENT][INDENT]And it fell on his ears as clearly as any other sound, [/INDENT][INDENT]But God has sealed thy ears, [/INDENT][INDENT]And so ye listen not to His Voice. [/INDENT][INDENT]MAULANA RUMI[/INDENT][B]Philosophical[/B]: The Divine Name, Word or [I]Sabad[/I], as used by Guru Nanak, from the philosophical point of view, comes very close to the concept of the [I]Logos[/I] in the ancient European Philosophy. It has a great similarity with the doctrine of the [I]Logos[/I] as propounded by Philo Judaes, who lived in Alexandria in the first-half of first century B.C. and first-half of first century A.D. According to the doctrine of [I]Logos[/I], the Word is the creative, actively expressed and revelatory thought and Will of God which is at once distinguished and identified with Him. It is the immanent Rational Principle in the universe, and it is the active principle in all divine and esoteric knowledge. The [I]Logos[/I] is the Reality of all realities underlying the whole universe. It is the First Substance from which everything has its origin.[/INDENT] [INDENT][B]Theological[/B]: The Divine Name, or [I]Sabad[/I], is identified with the presence of God which can be realized in one’s own consciousness. All spiritual expression of divine knowledge by the Gurus is called ‘[I]Sabad[/I]’, or ‘[I]Bani[/I]’. In practical, religious and mystical life, each prophet or Guru gave a word, or a formula of words, which not only describes the divine spirit but also, when used for practice in contemplation, was instrumental to the complete realization of the Divine presence. Therefore, from the theological point of view, according to Guru Nanak, there are two types of Names: Firstly, there are attributive names of the Supreme Reality, such as, Hari, Govind, Ram, Haq, Rahim, etc. Secondly, there are names that are brought to the world out of empirical studies, observation of nature, or experience of great prophets, such as, we find the Name "[I]OM[/I]" in the Upanishads, ‘[I]Ahura Mazda[/I]’ in the [I]Zend Avastha[/I], Tao of Lao Tzu, ‘Omkar’ and ‘WaheGuru’ by the Sikh Gurus. [I]Omkar [/I]and [I]Waheguru[/I] are immensely evocative and highly esteemed in the Sikh scriptures.[/INDENT] [INDENT][INDENT]According to Guru Nanak, the Divine Name ([I]NAAM[/I]), or the Word, which he also calls [I]Sabad[/I], is the Cause of the universe. It is the way of His expression. The phenomenal world is the attribute with which God is described. The attributes of God can be found only in an outward expression or manifestation in the external world. Besides, it is through these attributes that God manifests His creative activities in the world. Therefore everything of this world is an aspect of the Divine Name, or the Word, to which it owes its existence.[/INDENT][/INDENT] [/QUOTE]
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Gurmat Vichaar
Gurmat Vichar - Discussions
What Is Faith And Dharama As Per Gurbani
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