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Gurbani (14-53)
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Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
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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)
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Thittee (296-300)
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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
Haumein And Ego
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<blockquote data-quote="Bhai Harbans Lal" data-source="post: 121084" data-attributes="member: 22030"><p><strong><span style="font-family: 'Arial'"><span style="font-size: 18px">Hukam and Haumail</span></span></strong></p><p> </p><p>ffice<img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite9" alt=":eek:" title="Eek! :eek:" loading="lazy" data-shortname=":eek:" />ffice" /><?"urn:<img src="http://www.sikhphilosophy.net/ /></P><P><FONT face=" alt="" class="fr-fic fr-dii fr-draggable " style="" /><span style="font-size: 12px">I appreciate Ravinder ji’s intent to discuss Hukam and Haumai together. However, in this discussion I notice an underlying constraint that is preventing us from full appreciation of these two inter-related concepts. </span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">The constraint is the assumption of anthropomorphic god and thus anthropological topology of god concepts. It presupposes a framework of analysis based on limited human understanding of a super-human like god. God may work in ways that seem mysterious to human mind; god’s inhumanity may be part of a full picture that we cannot see. </span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><em>Haumai </em>is neither ego nor <em>ahamkar</em>; it is also neither sin nor pride (<em>garb</em>); it does not lend itself for translation in English. </span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><em>Haumai</em> is another side of the coin with <em>Hukam</em> on its other side. Haumai poses as a malady waiting to be treated. Hukam and Haumai are incompatible. Therefore Hukam consciousness is considered a panacea to cure Haumai consciousness. Guru Nanak tells us that</span></span></p><p></p><p><span style="font-size: 12px"><span style="font-family: 'GurbaniLipi'">nwnk hukmY jy buJY q hauumY khY n koie (</span><span style="font-family: 'Calibri'">SGGS</span><span style="font-family: 'GurbaniLipi'"> p. 1).</span></span></p><p></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><em>Haumai</em> may be a tool of our inner soul to make contact with outside world of <em>maya.</em>. </span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">The term <em>haumai </em>is derived from two Sanskrit source-words: <em>ham </em>and <em>mamma, </em>meaning ‘I’ and ‘my’ thus literally meaning the experience of, <em>‘I ‘-ness </em>and <em>‘my-ness.</em></span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><em>In the delusion of I-ness and my-ness, wanders the whole world</em>, says GGS p. 841. </span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">In a reply to Sidha yogis, Guru Nanak said, <em>the world comes into being through haumai (</em>GGS p. 916); <em>Impelled by </em>haumai <em>Creation takes place (</em>GGS p. 466). </span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Perhaps, <em>haumai</em> is a mental faculty to recognize our surface experiences that is devoid of any familiarity with the deeper expanses of animal or human reality. Gurbani says, A<em>bsorbed in enjoyment of venomous pleasures, the blind human realizes not his errors, reaping the fruits of haumai his whole life passes </em>(GGS p. 242)<em>.</em> </span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Further, <em>even pious acts performed in haumai ultimately become only bondage </em>(GGS p.242)<em>. Haumai </em>separates human consciousness from god consciousness.<em> The ‘wife’ and her Divine Spouse occupy the same bed, between them; however, the tough wall of haumai stands </em>(GGS p. 1263). </span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">In nutshell, <em>haumai</em> is a malady, which is characteristic of manmukh, or a person turned towards human self in contrast to a gurmukh meaning one oriented towards divine wisdom. <em>The wretched manmukh understands not Divine Ordinance, Impelled by haumai, he toils ever (</em>GGS p. 1423). </span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Gurmat then asks us to <em>look for the remedy by which the source of maladies should vanish (</em>GGS p. 1279). There comes the role of living in the Hukam. </span></span></p><p></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">The doctrine of <em>Hukam</em></span><span style="font-family: 'Times New Roman'">provides us with a sense of universe as the God’s blueprint. It consists of the laws operative in the <em>qudrat</em>; physical and biological laws of nature that the creator set in gears to be fashioned by nature and the nature’s creation and creatures. In that sense, </span><span style="font-family: 'Calibri'">we are</span><span style="font-family: 'Times New Roman'"> not passive observers of reality; instead, we are creators in a partnership with the Creator God. Guru Arjun (GGS p. 1141) said, <em><span style="font-family: 'Times New Roman'">My Father has revealed Himself within me. In this way, the Father and son have joined in partnership. </span></em></span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">What fun! Our challenge is to break free of our present concept of a false and passive reality to create brand new dreams that will bring the ultimate to life through human creativity.</span></span></p><p></p><p><strong><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Harbans Lal comments on Sikhchic.com discussion</span></span></strong></p></blockquote><p></p>
[QUOTE="Bhai Harbans Lal, post: 121084, member: 22030"] [B][FONT=Arial][SIZE=5]Hukam and Haumail[/SIZE][/FONT][/B] ffice:office" /><?"urn:[IMG]http://www.sikhphilosophy.net/ /></P><P><FONT face=[/IMG][SIZE=3]I appreciate Ravinder ji’s intent to discuss Hukam and Haumai together. However, in this discussion I notice an underlying constraint that is preventing us from full appreciation of these two inter-related concepts. [/SIZE] [FONT=Times New Roman][SIZE=3]The constraint is the assumption of anthropomorphic god and thus anthropological topology of god concepts. It presupposes a framework of analysis based on limited human understanding of a super-human like god. God may work in ways that seem mysterious to human mind; god’s inhumanity may be part of a full picture that we cannot see. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][I]Haumai [/I]is neither ego nor [I]ahamkar[/I]; it is also neither sin nor pride ([I]garb[/I]); it does not lend itself for translation in English. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][I]Haumai[/I] is another side of the coin with [I]Hukam[/I] on its other side. Haumai poses as a malady waiting to be treated. Hukam and Haumai are incompatible. Therefore Hukam consciousness is considered a panacea to cure Haumai consciousness. Guru Nanak tells us that[/SIZE][/FONT] [SIZE=3][FONT=GurbaniLipi]nwnk hukmY jy buJY q hauumY khY n koie ([/FONT][FONT=Calibri]SGGS[/FONT][FONT=GurbaniLipi] p. 1).[/FONT][/SIZE] [FONT=Times New Roman][SIZE=3][I]Haumai[/I] may be a tool of our inner soul to make contact with outside world of [I]maya.[/I]. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]The term [I]haumai [/I]is derived from two Sanskrit source-words: [I]ham [/I]and [I]mamma, [/I]meaning ‘I’ and ‘my’ thus literally meaning the experience of, [I]‘I ‘-ness [/I]and [I]‘my-ness.[/I][/SIZE][/FONT] [I][/I] [FONT=Times New Roman][SIZE=3][I]In the delusion of I-ness and my-ness, wanders the whole world[/I], says GGS p. 841. [I][/I][/SIZE][/FONT] [I][/I] [FONT=Times New Roman][SIZE=3]In a reply to Sidha yogis, Guru Nanak said, [I]the world comes into being through haumai ([/I]GGS p. 916); [I]Impelled by [/I]haumai [I]Creation takes place ([/I]GGS p. 466). [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Perhaps, [I]haumai[/I] is a mental faculty to recognize our surface experiences that is devoid of any familiarity with the deeper expanses of animal or human reality. Gurbani says, A[I]bsorbed in enjoyment of venomous pleasures, the blind human realizes not his errors, reaping the fruits of haumai his whole life passes [/I](GGS p. 242)[I].[/I] [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Further, [I]even pious acts performed in haumai ultimately become only bondage [/I](GGS p.242)[I]. Haumai [/I]separates human consciousness from god consciousness.[I] The ‘wife’ and her Divine Spouse occupy the same bed, between them; however, the tough wall of haumai stands [/I](GGS p. 1263). [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]In nutshell, [I]haumai[/I] is a malady, which is characteristic of manmukh, or a person turned towards human self in contrast to a gurmukh meaning one oriented towards divine wisdom. [I]The wretched manmukh understands not Divine Ordinance, Impelled by haumai, he toils ever ([/I]GGS p. 1423).[I] [/I][/SIZE][/FONT] [I][/I] [FONT=Times New Roman][SIZE=3]Gurmat then asks us to [I]look for the remedy by which the source of maladies should vanish ([/I]GGS p. 1279). There comes the role of living in the Hukam. [/SIZE][/FONT] [SIZE=3][FONT=Times New Roman]The doctrine of [I]Hukam[/I][/FONT][FONT=Times New Roman]provides us with a sense of universe as the God’s blueprint. It consists of the laws operative in the [I]qudrat[/I]; physical and biological laws of nature that the creator set in gears to be fashioned by nature and the nature’s creation and creatures. In that sense, [/FONT][FONT=Calibri]we are[/FONT][FONT=Times New Roman] not passive observers of reality; instead, we are creators in a partnership with the Creator God. Guru Arjun (GGS p. 1141) said, [I][FONT=Times New Roman]My Father has revealed Himself within me. In this way, the Father and son have joined in partnership.[B] [/B][/FONT][/I][/FONT][/SIZE] [B][I][FONT=Times New Roman][/FONT][/I][/B] [FONT=Times New Roman][SIZE=3]What fun! Our challenge is to break free of our present concept of a false and passive reality to create brand new dreams that will bring the ultimate to life through human creativity.[/SIZE][/FONT] [B][SIZE=3][FONT=Times New Roman]Harbans Lal comments on Sikhchic.com discussion[/FONT][/SIZE][/B] [/QUOTE]
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