The design of the Sikh God is personal. It moves in him like a fish in water, and saw him as a woman with her husband. It is in constant communion with Him through prayer. Thus prayer is much used in Sikhism. The Scripture consists mainly of prayers. No ceremony be it religious or secular, is complete without prayer. No, most of the ceremonies and rituals contain nothing else. Before you travel, or opening a shop or occupation of a new home, Sikhs open the Scriptures and asked God's blessing. Often, if time and resources, it also holds for singing hymns of thanksgiving. But it will never omit a short prayer, that even the poorest can afford. No priest is required to address them. Anyone, male or female young or old can lead to prayer. Even a boy or girl can be seen leading the service in the morning or evening prayer leader in a large congregation composed of the most learned and advanced age. It is deliberately encouraged, so that everyone can learn to shoulder its responsibilities without the help of a priestly class. Prayer varies in size and content. Sometimes a few words will suffice. A man starting on horseback with one foot in the stirrup, can mutter to himself ". O Lord of the plume to help the humble servant "or some lines may be quoted from Scripture by means of saving grace, before or after meals.
As a piece of composition, it is one of the rarities of literature. It is not the work of one man or one time. The whole nation was at work on her Sikh for centuries. The custom of offering prayers must have begun with the rise of Sikhism, but at the time of Guru Arjan Dev, the fifth successor of Guru Nanak Dev, when places of worship had been held and a final book of the faith had been installed in them it became an established rule jointly in order to pray in congregations. According Dubistan-I-Mazaheb when someone wanted a godsend, it would come to such an assembly of Sikhs and ask them to pray for him. Colloquialisms of prayer began to accumulate until the time of Guru Gobind Singh a definite form was given to him. At present it can be divided into three parts:
Six lines of verse by Guru Gobind Singh invoking God and the first nine Gurus.
Line 7-25 rhythmic prose, composed by generations of Sikhs that the events of their history has gone out of their impressions on their minds. The community even now has not abdicated its right to cast this part of the prayer, he can refer in any language appropriate to the challenges of today and the sorrows of the former panth ..... ..... In connection with the kirpan and the reform of Gurdwaras.
As a piece of composition, it is one of the rarities of literature. It is not the work of one man or one time. The whole nation was at work on her Sikh for centuries. The custom of offering prayers must have begun with the rise of Sikhism, but at the time of Guru Arjan Dev, the fifth successor of Guru Nanak Dev, when places of worship had been held and a final book of the faith had been installed in them it became an established rule jointly in order to pray in congregations. According Dubistan-I-Mazaheb when someone wanted a godsend, it would come to such an assembly of Sikhs and ask them to pray for him. Colloquialisms of prayer began to accumulate until the time of Guru Gobind Singh a definite form was given to him. At present it can be divided into three parts:
Six lines of verse by Guru Gobind Singh invoking God and the first nine Gurus.
Line 7-25 rhythmic prose, composed by generations of Sikhs that the events of their history has gone out of their impressions on their minds. The community even now has not abdicated its right to cast this part of the prayer, he can refer in any language appropriate to the challenges of today and the sorrows of the former panth ..... ..... In connection with the kirpan and the reform of Gurdwaras.
The prayers which the appropriate composition, except for a few words here and there depends entirely on the man who prays.
The first seven lines and the last two lines can not be changed or omitted in all other lines changes can be made, we can shorten omit, add or do something with them. Although everyone is required to be able to lead the prayer, everyone can not expect to be original and express themselves in a meeting of a concise and moving correctly. Therefore, it is expected that the man offering prayer must begin with a recitation and get more free, as it proceeds. After the composition of the guru and the community, it has a chance to try out his free hand in expressing his thoughts or ideas conjectured chest the entire congregation, it is so useful for education. Prayer is common not only in the composition of his tongue, but also in the nature of its object. Sikhs, while it offers, is made to realize that it is part of the corporation, called the Khalsa Panth or whose past and present history is told with all its glories sacrifices success, and needs. To understand why prayer is so taken with historical details, we must consider the significance of the Sikh prayer. The gurus have been very careful in the transmission of their teaching. They do not give lectures or write books and leave them to be understood by their Sikhs. They took as much care in preparing the disciple of the lesson itself. They wanted to see what they gave was likely to be digested and assimilated by him. Therefore, the teaching was done in the vernacular's own disciple, and was given in the form of a song or a speech. In addition, it was not delivered at once in a lifetime. The Guru took over the formation of a nation and each of them at some point instruction as much as was necessary to send it to the next Guru, when the work of a generation was complete. In this way, the whole course of training extends over ten generations.
In other ways, too gurus took care to see that no effect of their teaching was lost on the disciple. The various services of morning and evening were set according to the mood or atmosphere of the time. Japji the philosophical (or the meditation of Guru Nanak) is to read in the morning and Sohila Kirtan, breathing the spirit of calm and resignation is set for bedtime. If we look into the nature of the compositions, we see that the difference is simply adapted to the difference between our inner mood of the morning and evening. The passions, which are dominant in the evening, in the morning to leave the field for the contemplative part of the soul. The spirit has been refreshed by sleep calm and is closer to the sky. It's pretty cool, clear, and may dwell on the difficult problems of human life discussed in the Japji. Our whole being more tense and irritated by the nervous excitement of the day, by night and reached the peak of human vitality, and we are sitting in bed, preparing for sleep, we can no longer support the forced to think hard. Therefore, a short piece of music is all that must be recited before we give up sleep. The thoughts contained in the poem are easier by being woven in figures of imagination. Our imagination just at that moment is very active in abstract ideas are presented to us clothed in images. See how difficult the idea of the oneness of God in the diversity of its manifestations is clear to us being compared to the uniqueness of the sun, despite the divisions of time and season. Look at the figure of pride in approaching the door of his spouse, while oil is poured on her by family friends. It really is the human soul longs to meet God after waiting day and night to get a call from Him. Again, how beautifully the diversity of God's presence, which aired in the face of nature is presented in the form of stars and planets moving around the altar of God, to perform Arti. We have given enough examples to show what the paintings gurus have taken to meet their teaching to the mood of the mind of the disciple.
The first seven lines and the last two lines can not be changed or omitted in all other lines changes can be made, we can shorten omit, add or do something with them. Although everyone is required to be able to lead the prayer, everyone can not expect to be original and express themselves in a meeting of a concise and moving correctly. Therefore, it is expected that the man offering prayer must begin with a recitation and get more free, as it proceeds. After the composition of the guru and the community, it has a chance to try out his free hand in expressing his thoughts or ideas conjectured chest the entire congregation, it is so useful for education. Prayer is common not only in the composition of his tongue, but also in the nature of its object. Sikhs, while it offers, is made to realize that it is part of the corporation, called the Khalsa Panth or whose past and present history is told with all its glories sacrifices success, and needs. To understand why prayer is so taken with historical details, we must consider the significance of the Sikh prayer. The gurus have been very careful in the transmission of their teaching. They do not give lectures or write books and leave them to be understood by their Sikhs. They took as much care in preparing the disciple of the lesson itself. They wanted to see what they gave was likely to be digested and assimilated by him. Therefore, the teaching was done in the vernacular's own disciple, and was given in the form of a song or a speech. In addition, it was not delivered at once in a lifetime. The Guru took over the formation of a nation and each of them at some point instruction as much as was necessary to send it to the next Guru, when the work of a generation was complete. In this way, the whole course of training extends over ten generations.
In other ways, too gurus took care to see that no effect of their teaching was lost on the disciple. The various services of morning and evening were set according to the mood or atmosphere of the time. Japji the philosophical (or the meditation of Guru Nanak) is to read in the morning and Sohila Kirtan, breathing the spirit of calm and resignation is set for bedtime. If we look into the nature of the compositions, we see that the difference is simply adapted to the difference between our inner mood of the morning and evening. The passions, which are dominant in the evening, in the morning to leave the field for the contemplative part of the soul. The spirit has been refreshed by sleep calm and is closer to the sky. It's pretty cool, clear, and may dwell on the difficult problems of human life discussed in the Japji. Our whole being more tense and irritated by the nervous excitement of the day, by night and reached the peak of human vitality, and we are sitting in bed, preparing for sleep, we can no longer support the forced to think hard. Therefore, a short piece of music is all that must be recited before we give up sleep. The thoughts contained in the poem are easier by being woven in figures of imagination. Our imagination just at that moment is very active in abstract ideas are presented to us clothed in images. See how difficult the idea of the oneness of God in the diversity of its manifestations is clear to us being compared to the uniqueness of the sun, despite the divisions of time and season. Look at the figure of pride in approaching the door of his spouse, while oil is poured on her by family friends. It really is the human soul longs to meet God after waiting day and night to get a call from Him. Again, how beautifully the diversity of God's presence, which aired in the face of nature is presented in the form of stars and planets moving around the altar of God, to perform Arti. We have given enough examples to show what the paintings gurus have taken to meet their teaching to the mood of the mind of the disciple.
In the case of prayer, the same care has been taken. Sikhs have to put themselves in an atmosphere of prayer before he turns to his God, when we did pray. We are face to face with God. But before entering the private dwelling of God and reach the consumer, we have much to cross the floor of moral struggle and spiritual preparation. We must realize that communion with God for those who loved him. That the suffering and the sacrifices they endured to be able to see his face. We have to freshen up with the faith of these sweet immortals and fortify our minds with their strength and patient resignation. Prayer does not mean a simple union with God remains intact physiological one in him. It means an active desire of the soul to feel one with God who is still active and patient, which is always full of hope. Prayer must renew our minds and prepare to do the will of God. This can be done if we are first shared with the God revealed in history, and reverently watch the organic growth of divinity in humanity. To do this we must feel ourselves a part of this congregation of God as representing the best in man. We should steep association of those whose company we feel the presence of God.
Sikh prayer was written from this perspective, it begins with an invocation to God and then only difference are invoked in the order of precedence. The highest ideal of piety according to the Sikhs was carried out in Guru Nanak and his nine successors. Therefore, they are then listed. Then the five beloved ones, who, for their sacrifice has been invested with by the last collective Guru Guru, then Guru son, who bravely met martyrdom and so young, have maintained the tradition of courage of their ancestors, and of other great men and women who were arms and charity practiced and face the unspeakable suffering kept their faith unsullied. The part of the prayer is the work of the whole community, past and present and is the most important in the powerful style and language. How many hearts in the centuries it has subsided in affliction and braved difficulties. It bears the stamp of all that is the best and most moving in Sikhism. It is the crystallization of the history of the Sikh nation. This is the living monument of his greatness, that generation of Sikhs to repeat to themselves to keep alive the old fire in their environment.
After wearing, before their vision of the mighty deeds of their ancestors, they think of their situation, their Gurdwaras, their associations, their choirs going around at night the Golden Gurdwara their banners, their homes that remind them of their glory past and calling blessings on them. Then begins the good. Here, it is quite free to express themselves. In the penultimate line of the Sikh prays for the advancement of God among men, but missionary work must be carried on with due regard to other rights and feelings, in the next line, he prays for good of all bodies, irrespective of caste or creed. This prayer comes down from the days of the conflict with the Mohammedans, in which the Sikhs suffered martyrdom listed. Yet nowhere is shown no signs of bitterness or revenge, there is no blame a curse on the enemy, suffering only one listed that are taken as the sacrifices made by the community.
Sikh prayer was written from this perspective, it begins with an invocation to God and then only difference are invoked in the order of precedence. The highest ideal of piety according to the Sikhs was carried out in Guru Nanak and his nine successors. Therefore, they are then listed. Then the five beloved ones, who, for their sacrifice has been invested with by the last collective Guru Guru, then Guru son, who bravely met martyrdom and so young, have maintained the tradition of courage of their ancestors, and of other great men and women who were arms and charity practiced and face the unspeakable suffering kept their faith unsullied. The part of the prayer is the work of the whole community, past and present and is the most important in the powerful style and language. How many hearts in the centuries it has subsided in affliction and braved difficulties. It bears the stamp of all that is the best and most moving in Sikhism. It is the crystallization of the history of the Sikh nation. This is the living monument of his greatness, that generation of Sikhs to repeat to themselves to keep alive the old fire in their environment.
After wearing, before their vision of the mighty deeds of their ancestors, they think of their situation, their Gurdwaras, their associations, their choirs going around at night the Golden Gurdwara their banners, their homes that remind them of their glory past and calling blessings on them. Then begins the good. Here, it is quite free to express themselves. In the penultimate line of the Sikh prays for the advancement of God among men, but missionary work must be carried on with due regard to other rights and feelings, in the next line, he prays for good of all bodies, irrespective of caste or creed. This prayer comes down from the days of the conflict with the Mohammedans, in which the Sikhs suffered martyrdom listed. Yet nowhere is shown no signs of bitterness or revenge, there is no blame a curse on the enemy, suffering only one listed that are taken as the sacrifices made by the community.
Prayer
Ode on a daily basis by the tenth king
Having first remembered God the Almighty, think of Guru Nanak.
Guru Angad and then Amar Das and Ram Das, may help us.
Remember Guru Arjan, Guru Har Gobind and Guru Har Rai St.
Holy Har Krishan think the sight dispels all sorrows.
Let us remember Tegh Bahadur and the nine treasures shall come hastening to our homes.
May they all assist us everywhere.
May the tenth king saint Guru Gobind Singh the Lord of hosts and protector of the faith to help us all:
Turn your thoughts. O, Khalsa to the teachings of Guru Granth Sahib and call on God. (Wonderful Lord!)
The five Beloved son and four Masters, the Principles and recorded forty other righteous souls steadfast and patience to think about their actions and seek God. (Wonderful Lord!)
These men and women with the same name in their heart shared their income with others who piled up the sword and practiced charity, which has seen the other defects, but to neglect them: think of their actions and to appeal to God. (Wonderful Lord!)
Those who for their religion have allowed themselves to cut limb by limb had their scalps scraped off, were broken on the wheel, were sawn from skinned alive: think of their resignation are gentle appeal to God. (Wonderful Lord!)
Those to serve the Gurdwaras sore long, have suffered themselves to be mercilessly beaten or jailed for slaughter, cut up or burned alive with kerosene oil, but made no resistance or total, even a sigh or a complaint, think about their patients and the faith we call God. (Wonderful Lord!)
Think of all the different Gurdwaras, thrones of religious authority and other places sanctified by the contact of the feet of the Guru and appeal to God. (Wonderful Lord!)
Now the whole Khalsa offers his prayer.
Let the whole Khalsa bring to mind the name of the Lord Magnificent.
And as he thinks of him, perhaps feel totally blessed.
Protection and God's grace extended to all bodies of the Khalsa, wherever they are.
May the glory of the Lord shall be fulfilled and His Providence will prevail.
May victory attend our charity and our arms.
The sword of God can help us.
May the Khalsa always triumph.
May the choirs Sikhs, banners, homes comply with forever.
The Kingdom of justice come.
May the Sikhs be united in love.
May the hearts of the Sikhs be humble, but their wisdom exalted, - their wisdom in the conduct of the Khalsa O Lord. Tell the Lord is wonderful. (Wonderful Lord!)
O true king! O beloved Father! In the ambrosial hours of the morning we sang. Hymns they heard your sweet life giving Word and spoke on the many blessings these things they can find a place of love in our hearts and serve to draw our souls to You.
Save us, O Father, lust, anger, greed, attachment and pride too: and we always keep attached to your feet.
Grant them the gift of the Sikh Sikhism. They name the gift, the gift of faith, the gift of faith in you, and the gift of reading and understanding they Holy Word.
Type O Father, loving Father through. Mercy, we spent the night in peace and happiness: Thy grace extend to our labors of the day, too, so we can according to your will what is right.
Give us light, gives us understanding, so that we can know what you like.
We offer this prayer in the presence, O Lord wonderful.
To forgive our sins. Help us keep ourselves pure.
Bring us into the communion of the men that love. In that society, we can remember they call.
Through Nanak may Thy name forever on the rise.
And all people can thrive by grace.
The Khalsa belongs to the great Lord, who is always victorious.
Ode on a daily basis by the tenth king
Having first remembered God the Almighty, think of Guru Nanak.
Guru Angad and then Amar Das and Ram Das, may help us.
Remember Guru Arjan, Guru Har Gobind and Guru Har Rai St.
Holy Har Krishan think the sight dispels all sorrows.
Let us remember Tegh Bahadur and the nine treasures shall come hastening to our homes.
May they all assist us everywhere.
May the tenth king saint Guru Gobind Singh the Lord of hosts and protector of the faith to help us all:
Turn your thoughts. O, Khalsa to the teachings of Guru Granth Sahib and call on God. (Wonderful Lord!)
The five Beloved son and four Masters, the Principles and recorded forty other righteous souls steadfast and patience to think about their actions and seek God. (Wonderful Lord!)
These men and women with the same name in their heart shared their income with others who piled up the sword and practiced charity, which has seen the other defects, but to neglect them: think of their actions and to appeal to God. (Wonderful Lord!)
Those who for their religion have allowed themselves to cut limb by limb had their scalps scraped off, were broken on the wheel, were sawn from skinned alive: think of their resignation are gentle appeal to God. (Wonderful Lord!)
Those to serve the Gurdwaras sore long, have suffered themselves to be mercilessly beaten or jailed for slaughter, cut up or burned alive with kerosene oil, but made no resistance or total, even a sigh or a complaint, think about their patients and the faith we call God. (Wonderful Lord!)
Think of all the different Gurdwaras, thrones of religious authority and other places sanctified by the contact of the feet of the Guru and appeal to God. (Wonderful Lord!)
Now the whole Khalsa offers his prayer.
Let the whole Khalsa bring to mind the name of the Lord Magnificent.
And as he thinks of him, perhaps feel totally blessed.
Protection and God's grace extended to all bodies of the Khalsa, wherever they are.
May the glory of the Lord shall be fulfilled and His Providence will prevail.
May victory attend our charity and our arms.
The sword of God can help us.
May the Khalsa always triumph.
May the choirs Sikhs, banners, homes comply with forever.
The Kingdom of justice come.
May the Sikhs be united in love.
May the hearts of the Sikhs be humble, but their wisdom exalted, - their wisdom in the conduct of the Khalsa O Lord. Tell the Lord is wonderful. (Wonderful Lord!)
O true king! O beloved Father! In the ambrosial hours of the morning we sang. Hymns they heard your sweet life giving Word and spoke on the many blessings these things they can find a place of love in our hearts and serve to draw our souls to You.
Save us, O Father, lust, anger, greed, attachment and pride too: and we always keep attached to your feet.
Grant them the gift of the Sikh Sikhism. They name the gift, the gift of faith, the gift of faith in you, and the gift of reading and understanding they Holy Word.
Type O Father, loving Father through. Mercy, we spent the night in peace and happiness: Thy grace extend to our labors of the day, too, so we can according to your will what is right.
Give us light, gives us understanding, so that we can know what you like.
We offer this prayer in the presence, O Lord wonderful.
To forgive our sins. Help us keep ourselves pure.
Bring us into the communion of the men that love. In that society, we can remember they call.
Through Nanak may Thy name forever on the rise.
And all people can thrive by grace.
The Khalsa belongs to the great Lord, who is always victorious.
