Nit-Nem

nit daily nem rythm

Okay singh some of the things you are reading seem, to worry me, the gurus have specificly told us to do the nitnem as they orginate from them..... read all of the rehat maryadas and rehatname and see for your self.

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The History of the Nitnem Bāṇiā March 21, 2013 by Akali Dr Kamalroop Singh Nihang

The History of the Nitnem Bāṇiā

The short essay was written for a lecture at the Khalsa Jatha Gurdwara (Shepards Bush) on the Nitnem bāṇīā, which are also known as the Panj bāṇīā. These are the five liturgical Sikh prayers said in the ambrosial hours by pious Sikhs, and are also recited in the Khalsa initiation called khaṅḍe-ki-pāhul. I will conclude by offering an explanation to why the Panj bāṇiā are ‘mentioned’ very little in history.

Jap jī Sāhib

The Guru Granth Sahib is not a collection of random hymns (shabads), as it has a structure. Some scholars argue that this is like chapters in a book, with an introduction (the Jap jī Sāhib), various chapters based on the rāga, and a conclusion. This is one way of looking at it. In my own research and from the traditional teachings of saintly people (māhāpurukhs); the Guru Granth Sahib is actually structured in accordance with nature or kudrati, so one interpretation is that it is ordered like a tree. As we shall see we can also conclude this from some of the terminology employed.

As previously stated the Jap jī is the first composition of Guru Granth Sahib, it begins with the Mῡl mantra. This is translated as the ‘Root mantra’, and is the basis for Sikh theology or Gurmat, as every tree must have roots. Where do the roots come from? They must come from a seed. This ‘Bīja mantra’ or seed mantra, according to Bhai Mani Singh Shahīd in his Uthankā, or exegesis of Guru Granth Sahib, is Ik Oaṅkār Satināmu. Ik Oaṅkār is the monosyllable of shabad Brahman, the primordial shabad Guru or Uni-versal Creator. The etymology of this word, as denoted by the dash, can be found in English, Latin, and Greek; meaning One Verse, One Shabad, One Word (Universe). Many people interpret and translate Ik Oaṅkār to mean that ‘There is One God’, but ‘there is One God’ and ‘God is One’ are two different concepts. I would argue that it is the second non-dual concept, as argued by Mandair (2006). This is also due to the theological notions of God being Omnipresent and Omnipotent, where it could be that the word Omni could be related to the Sanskrit Oṃ. The tradition also views Oaṅ to mean the generating, organising, and destroying power of GOD.

As Ik Oaṅkār is a monosyllable this leaves us with the four syllables of Sa ti nā m, that God’s name or existence is true, which makes panch shabad, from which where the five elements of existence arise from. From this it develops into the Māhā ... (more)