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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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Sikh Sikhi Sikhism
Which Is More Important Simran Or Sewa?
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<blockquote data-quote="Original" data-source="post: 200506" data-attributes="member: 14400"><p>Tejwant Singh</p><p></p><p></p><p>Forgive me for the long delay in responding to your enquiry - been away from SPN for quite a while and have just this minute, reconnected.</p><p></p><p></p><p><strong>PLEASE NOTE:</strong></p><p></p><p></p><p>I’m not inviting debate and argument over “religious belief”- purely on rational</p><p></p><p>grounds. That is to say, from a philosophical perspective, both reason and</p><p></p><p>empirical observation cannot prove the existence of God. At best, religion acts</p><p></p><p>as a dimension to bridge the gap between the two. This gap is filled by “faith”-</p><p></p><p>Sikhism. Weighty questions of this type ought to be left to the faith of the</p><p></p><p>individual – this then is a special feature of Guru Nanak's Sikhism, believe me.</p><p></p><p>Let us enjoy therefore !</p><p></p><p></p><p><strong>Here goes……</strong></p><p></p><p></p><p>First and foremost - Guru Nanak's school of thought is, so to speak, more pragmatic than theoretical reasoning - hence the maxim<strong>, "higher than truth is truthful living".</strong> And, the emphasis has always been on character and conduct [pauri 38 Japji Sahib], compounded by the three pillers that underpins Sikhism – kirit kar, nam jap and vand shak.</p><p></p><p></p><p>By definition, Sikhism is not a Philosophy; that’s because, philosophy seeks</p><p></p><p>truth by reason and argument, both religion and mysticism do so by intuition</p><p></p><p>and revelation. I’m glad you’ve recognized that Gurbani is actually a “beautiful</p><p></p><p>poetry”. AND, to add if I may – Professor Sahib Singh in his wonderful wisdom</p><p></p><p>went on to decipher <strong>Japji Sahib</strong> magnificently and explains:</p><p></p><p></p><p><strong>Pauri 1 –3</strong> talks about the gulf between God and Human and how it can be</p><p></p><p>filled;</p><p></p><p><strong>Pauri 4 – 7</strong> points in a direction that, no gifts or offerings at the House of Lord</p><p></p><p>will be accepted; alone communication and that too in the Lord’s language</p><p></p><p>of “love” (Gurbani) [prem patola – amrit vela sacha nauo] will suffice.</p><p></p><p></p><p>Japji Sahib together with the Mool Mantra is a preamble if you like to further</p><p></p><p>follow, permeate, understand and obey the letter and the spirit of the House</p><p></p><p>of Nanak, namely, SGGSJ. The word <strong>simran</strong> is used in that context, to</p><p></p><p>remember “parmatma” from whence this here “atma” is separated.</p><p></p><p></p><p><strong><em>Simran</em></strong> (Punjabi: ਸਿਮਰਨ, Hindi: सिमरन ) is a Punjabi <strong><em>word</em></strong> derived from the</p><p></p><p>Sanskrit <strong><em>word</em></strong>स्मरण (smaraṇa, "the act of remembrance, reminiscence,</p><p></p><p>recollection") which leads to the realization of that which is of the highest</p><p></p><p>aspect and purpose in one's life.</p><p></p><p></p><p>Literal meaning of simr simr as used by Gur Arjan in Sukhmani is perhaps</p><p></p><p>to <strong>repeat</strong> the “name” of the Lord and remember. This act will, at Satgur’s</p><p></p><p>grace (Gur Parsad) shower benevolence. However, Professor Sahib Singh Ji</p><p></p><p>acknowledges the word “jap” as equivalent to that of “simran” insofar</p><p></p><p>repetition and remembrance of the Lord. The use of the word simran by the</p><p></p><p>Banikars (authors of SGGSJ) is to show separation from the beloved and to utter</p><p></p><p>[jap - repeat] its name in remembrance [simran].</p><p></p><p></p><p>Seva is, literally speaking – service. Some commentators join the two,</p><p></p><p>simran is seva. Whatever is rendered without personal interest in Sikh</p><p></p><p>theology is “seva”. However, from a practical Sikh perspective, whatever</p><p></p><p>exertion, be it mental or physical, be it voluntary or involuntary is</p><p></p><p>rendered is considered seva - more like a bank statement if you like, credit-</p><p></p><p>debit. That which is voluntary becomes creative in this and the next world, and</p><p></p><p>that which is involuntary is repayment of past karm. All this on account of a</p><p></p><p>detereministic world view.</p><p></p><p></p><p>That said, Kabir Ji sums it neatly:</p><p></p><p></p><p><strong>ਰਾਗੁ ਗਉੜੀ ਪੂਰਬੀ ਬਾਵਨ ਅਖਰੀ ਕਬੀਰ ਜੀਉ ਕੀ ੴ ਸਤਿਨ</strong></p><p></p><p><strong>ਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਗੁਰਪ੍ਰਸਾਦਿ ॥ <strong>ਬਾਵਨ ਅਛਰ ਲੋਕ ਤ੍ਰੈ</strong> ਸਭ</strong></p><p></p><p><strong>ੁ ਕਛੁ ਇਨ ਹੀ ਮਾਹਿ ॥ ਏ ਅਖਰ ਖਿਰਿ ਜਾਹਿਗੇ </strong></p><p></p><p><strong>ਓਇ ਅਖਰ ਇਨ ਮਹਿ ਨਾਹਿ ॥੧॥p340 SGGSJ</strong></p><p></p><p></p><p>In a nutshell, Kabir explains that the 52 Letters of the Alphabet (Sanskrit) can take us to the world of Ek on kar but because of its ineffability cannot do full justice in describing and detailing – simply because, those letters are not in the alphabet.</p><p></p><p></p><p>Wow and Awe are states of being or “indescribable moments” if you like; they</p><p></p><p>can only be experienced – grammatical construction fail to capture their true exposure – some commentators refer to them as "a-ha" moments, meaning "euphoric state".</p><p></p><p></p><p>When Neil Armstrong set foot on the moon - "wow" was that moment albeit</p><p></p><p>explainable through scientific means. Moreover, a total solar eclipse which takes place every 12 years or so, is also, that moment. Similarly, Guru Nanak when in that mystical state of being, also lets-go of the semantic and syntax characteristics of everyday language and expresses it as "Wah- guru". And, since Nanak’s “guru” was “shabd”- his natural exclamation was “Wah-e-guru”. The chanting of this particular gurmantra enables a gursikh to connect with the sound current – Anhad Shabd [page 124 SGGSJ].</p><p></p><p></p><p>Hope this helps –</p><p></p><p> Take care -</p></blockquote><p></p>
[QUOTE="Original, post: 200506, member: 14400"] Tejwant Singh Forgive me for the long delay in responding to your enquiry - been away from SPN for quite a while and have just this minute, reconnected. [B]PLEASE NOTE:[/B] I’m not inviting debate and argument over “religious belief”- purely on rational grounds. That is to say, from a philosophical perspective, both reason and empirical observation cannot prove the existence of God. At best, religion acts as a dimension to bridge the gap between the two. This gap is filled by “faith”- Sikhism. Weighty questions of this type ought to be left to the faith of the individual – this then is a special feature of Guru Nanak's Sikhism, believe me. Let us enjoy therefore ! [B]Here goes……[/B] First and foremost - Guru Nanak's school of thought is, so to speak, more pragmatic than theoretical reasoning - hence the maxim[B], "higher than truth is truthful living".[/B] And, the emphasis has always been on character and conduct [pauri 38 Japji Sahib], compounded by the three pillers that underpins Sikhism – kirit kar, nam jap and vand shak. By definition, Sikhism is not a Philosophy; that’s because, philosophy seeks truth by reason and argument, both religion and mysticism do so by intuition and revelation. I’m glad you’ve recognized that Gurbani is actually a “beautiful poetry”. AND, to add if I may – Professor Sahib Singh in his wonderful wisdom went on to decipher [B]Japji Sahib[/B] magnificently and explains: [B]Pauri 1 –3[/B] talks about the gulf between God and Human and how it can be filled; [B]Pauri 4 – 7[/B] points in a direction that, no gifts or offerings at the House of Lord will be accepted; alone communication and that too in the Lord’s language of “love” (Gurbani) [prem patola – amrit vela sacha nauo] will suffice. Japji Sahib together with the Mool Mantra is a preamble if you like to further follow, permeate, understand and obey the letter and the spirit of the House of Nanak, namely, SGGSJ. The word [B]simran[/B] is used in that context, to remember “parmatma” from whence this here “atma” is separated. [B][I]Simran[/I][/B] (Punjabi: ਸਿਮਰਨ, Hindi: सिमरन ) is a Punjabi [B][I]word[/I][/B] derived from the Sanskrit [B][I]word[/I][/B]स्मरण (smaraṇa, "the act of remembrance, reminiscence, recollection") which leads to the realization of that which is of the highest aspect and purpose in one's life. Literal meaning of simr simr as used by Gur Arjan in Sukhmani is perhaps to [B]repeat[/B] the “name” of the Lord and remember. This act will, at Satgur’s grace (Gur Parsad) shower benevolence. However, Professor Sahib Singh Ji acknowledges the word “jap” as equivalent to that of “simran” insofar repetition and remembrance of the Lord. The use of the word simran by the Banikars (authors of SGGSJ) is to show separation from the beloved and to utter [jap - repeat] its name in remembrance [simran]. Seva is, literally speaking – service. Some commentators join the two, simran is seva. Whatever is rendered without personal interest in Sikh theology is “seva”. However, from a practical Sikh perspective, whatever exertion, be it mental or physical, be it voluntary or involuntary is rendered is considered seva - more like a bank statement if you like, credit- debit. That which is voluntary becomes creative in this and the next world, and that which is involuntary is repayment of past karm. All this on account of a detereministic world view. That said, Kabir Ji sums it neatly: [B]ਰਾਗੁ ਗਉੜੀ ਪੂਰਬੀ ਬਾਵਨ ਅਖਰੀ ਕਬੀਰ ਜੀਉ ਕੀ ੴ ਸਤਿਨ[/B] [B]ਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਗੁਰਪ੍ਰਸਾਦਿ ॥ [B]ਬਾਵਨ ਅਛਰ ਲੋਕ ਤ੍ਰੈ[/B] ਸਭ[/B] [B]ੁ ਕਛੁ ਇਨ ਹੀ ਮਾਹਿ ॥ ਏ ਅਖਰ ਖਿਰਿ ਜਾਹਿਗੇ [/B] [B]ਓਇ ਅਖਰ ਇਨ ਮਹਿ ਨਾਹਿ ॥੧॥p340 SGGSJ[/B] In a nutshell, Kabir explains that the 52 Letters of the Alphabet (Sanskrit) can take us to the world of Ek on kar but because of its ineffability cannot do full justice in describing and detailing – simply because, those letters are not in the alphabet. Wow and Awe are states of being or “indescribable moments” if you like; they can only be experienced – grammatical construction fail to capture their true exposure – some commentators refer to them as "a-ha" moments, meaning "euphoric state". When Neil Armstrong set foot on the moon - "wow" was that moment albeit explainable through scientific means. Moreover, a total solar eclipse which takes place every 12 years or so, is also, that moment. Similarly, Guru Nanak when in that mystical state of being, also lets-go of the semantic and syntax characteristics of everyday language and expresses it as "Wah- guru". And, since Nanak’s “guru” was “shabd”- his natural exclamation was “Wah-e-guru”. The chanting of this particular gurmantra enables a gursikh to connect with the sound current – Anhad Shabd [page 124 SGGSJ]. Hope this helps – Take care - [/QUOTE]
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