Guru Nanak Aarti Pdf 11 |WORK|

Sikhism is a monotheistic religion with pantheistic elements, advocating the belief in One Universal God signified by the term Ik Onkar.[46][47] In Sikhism, the overall concept of God is Waheguru ('wondrous Teacher') considered to be nirankar ('shapeless'), akal ('timeless'), karta purakh ('the creator'), and agam agochar ('incomprehensible and invisible').[48]

In a literal sense, God has no gender in Sikhism, though metaphorically, God is presented as masculine and God's power as feminine. For example, God is repeatedly referred to by the name akaal purkh ('beyond time and space') and nirankar ('without form') by the tenth guru Guru Gobind Singh Ji, but he also refers to God as his father, and God's creative power as his mother. Similarly, another example is that the scripture and eternal guru, the Guru Granth Sahib says that all humans are soul-brides who long to unite with their husband Lord.[49] In addition, the gurus also wrote in the Guru Granth Sahib that there are many worlds on which the transcendental God has created life.[50]

The traditional Mul Mantar goes from ik onkar until Nanak hosee bhee sach Guru Nanak (the first guru of Sikhs) is living forever. The existence of guru is eternal. Sach means right, true, real. It means Guru Nanak is real from ages and will remain true.[clarification needed] The opening line of the Guru Granth Sahib and each subsequent raga, mentions ik onkar:[53]

Miri-Piri is a doctrine that has been practiced in Sikh religion since the seventeenth century. The doctrine of the "Mir" (social and political aspects of life) and the "Pir" (guides to spiritual aspect of life) was revealed by the first Guru of Sikhism, Guru Nanak, but propounded by the sixth Guru of Sikhism, Guru Hargobind, on June 12, 1606.[70][71] After the martyrdom of his father, Guru Hargobind was elevated to the Guruship and fulfilled the prophecy that was given by the primal figure of Sikh, Baba Buddha, that the guru will possess spiritual and temporal power. Guru Hargobind introduced the two swords of Miri and Piri symbolizing both worldly (social and political) and spiritual authority.[72][70] The two kirpan of Miri and Piri are tied together with a khanda in center, so the combination of both is considered supreme, Where action informed or arising out of the spiritual heart completes one's purpose and meaning in the world of action: spirituality.[73][70]

While emphasizing Bhakti, the Sikh gurus also taught that the spiritual life and secular householder life are intertwined, and not separate. This logically follows from the panentheistic nature of Sikh philosophy.[89] In Sikh worldview, the everyday world is part of the Infinite Reality, increased spiritual awareness leads to increased and vibrant participation in the everyday world.[90] Guru Nanak described living an "active, creative, and practical life" of "truthfulness, fidelity, self-control and purity" as being higher than the metaphysical truth.[91]

The concept of humanity as elaborated by Guru Nanak refines and negates the "monotheistic concept of self/God", and "monotheism becomes almost redundant in the movement and crossings of love."[94] The human's goal, taught the Sikh gurus, is to end all dualities of "self and other, I and not-I", attain the "attendant balance of separation-fusion, self-other, action-inaction, attachment-detachment, in the course of daily life".[94]

Sikhs refer to the hymns of the gurus as Gurbani ('Guru's word'). Shabad Kirtan is the singing of Gurbani. The entire verses of Guru Granth Sahib are written in a form of poetry and rhyme to be recited in thirty-one Ragas of the Classical Indian Music as specified. However, the exponents of these are rarely to be found amongst the Sikhs who are conversant with all the Ragas in the Guru Granth Sahib. Guru Nanak started the Shabad Kirtan tradition and taught that listening to kirtan is a powerful way to achieve tranquility while meditating, and singing of the glories of the Supreme Timeless One (God) with devotion is the most effective way to come in communion with the Supreme Timeless One.[95] The three morning prayers for Sikhs consist of Japji Sahib, Jaap Sahib, and Tav-Prasad Savaiye.[96] Baptised Sikhs (Amritdharis) rise early and meditate, then recite all the Five Banis of Nitnem, before breakfast. Five Banis consists of Jap Ji Sahib, Jaap Sahib, Tav-Prasad Savaiye, Chaupai Sahib, Anand Sahib and recitation of the banis paath is followed by Ardās in which Sarbat da Bhala principle is taught by Gurus which literally means blessings for everyone, blessings to humankind in good faith without discrimination.

The Sikh gurus taught that by constantly remembering the divine name (naam simran) and through selfless service (sēvā) the devotee overcomes egotism (Haumai). This, it states, is the primary root of five evil impulses and the cycle of birth and death.[101][102]

The Sikh gurus established a mechanism which allowed the Sikh religion to react as a community to changing circumstances. The sixth guru, Guru Hargobind, was responsible for the creation of the concept of Akal Takht (throne of the timeless one), which serves as the supreme decision-making centre of Sikhism and sits opposite the Harmandir Sahib. The Akal Takht is located in the city of Amritsar. The leader is appointed by the Shiromani Gurdwara Pabandhak Committee (SPGC). The Sarbat Ḵẖālsā (a representative portion of the Khalsa Panth) historically gathers at the Akal Takht on special festivals such as Vaisakhi or Hola Mohalla and when there is a need to discuss matters that affect the entire Sikh nation. A gurmatā (literally, 'guru's intention') is an order passed by the Sarbat Ḵẖālsā in the presence of the Gurū Granth Sāhib. A gurmatā may only be passed on a subject that affects the fundamental principles of Sikh religion; it is binding upon all Sikhs.[119] The term hukamnāmā (literally, 'edict' or 'royal order') is often used interchangeably with the term gurmatā. However, a hukamnāmā formally refers to a hymn from the Gurū Granth Sāhib which is given order to Sikhs.

There are two competing theories on Guru Nanak's teachings.[189] One, according to Cole and Sambhi, is based on hagiographical Janamsakhis,[190] and states that Nanak's teachings and Sikhism were a revelation from God, and not a social protest movement nor any attempt to reconcile Hinduism and Islam in the 15th century.[191] The other states that Nanak was a guru. According to Singha, "Sikhism does not subscribe to the theory of incarnation or the concept of prophethood. But it has a pivotal concept of Guru. He is not an incarnation of God, not even a prophet. He is an illumined soul."[192] The second theory continues that hagiographical Janamsakhis were not written by Nanak, but by later followers without regard for historical accuracy, and contain numerous legends and myths created to show respect for Nanak.[193] The term revelation, clarify Cole and Sambhi, in Sikhism is not limited to the teachings of Nanak, but is extended to all Sikh gurus, as well as the words of past, present and future men and women, who possess divine knowledge intuitively through meditation. The Sikh revelations include the words of non-Sikh bhagats, some who lived and died before the birth of Nanak, and whose teachings are part of the Sikh scriptures.[194] The Adi Granth and successive Sikh gurus repeatedly emphasised, states Mandair, that Sikhism is "not about hearing voices from God, but it is about changing the nature of the human mind, and anyone can achieve direct experience and spiritual perfection at any time".[189]

Sikh sects are sub-traditions within Sikhism that believe in an alternate lineage of gurus, or have a different interpretation of the Sikh scriptures, or believe in following a living guru, or hold other concepts that differ from the orthodox Khalsa Sikhs.[287][288] The major historic sects of Sikhism have included Udasi, Nirmala, Nanakpanthi, Khalsa, Sahajdhari, Namdhari Kuka, Nirankari, and Sarvaria.[289]

These prohibitions are strictly followed by initiated Khalsa Sikhs who have undergone baptism. While the Sikh gurus did not enforce religion and did not believe in forcing people to follow any particular religion in general, the Sikh community does encourage all people to become better individuals by following the Guru's Way (Gur-mat), as opposed to living life without the Guru's code of disciple (Man-mat): 2b1af7f3a8

Guru Nanak Aarti Pdf 11 |WORK|

Subscribe Form