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Guru Granth Sahib
Composition, Arrangement & Layout
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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<blockquote data-quote="spnadmin" data-source="post: 128767" data-attributes="member: 35"><p>banmeetsingh1990 ji</p><p></p><p>May i just take a little bit of forum members' time and space to clarify what the disagreement may be about. What you have written in this paragraph is an accurate, complete and concise summary of Vedantic thought regarding reincarnation, in the times of Guru Nanak and even today.</p><p></p><p>But it is important to point something out. Earliest of the Hindu texts or vedas, did not subscribe to this view. The earliest version of the Bhagata Veda did not. As Hinduism evolved these ideas were put forward. Often scribes would add this idea to the earliest documents. </p><p></p><p>Now within the dharmic faiths of Buddhism, Hinduism and Sikhism we see this idea of reincarnation and even transmigration put forward. But even Tibetan Buddhists, who subscribe to it, will also say no one knows for certain. </p><p></p><p>Sikhism, also a dharmic faith, is not of one mind on this view of reincarnation. And it is also very likely that Bhagat Kabir, in his banee, was saying something very different. The problem arises from the fact that some readings focus on one part of the shabad and not the others. For example, in this quotation from Sri Guru Granth Sahib:</p><p></p><p><strong>This soul has lived in many wombs.</strong></p><p><strong>Enticed by sweet attachment, it has been trapped in reincarnation.</strong></p><p><strong>This Maya has subjugated beings through the three qualities.</strong></p><p><strong>Maya has infused attachment to itself in each and every heart.</strong></p><p>O friend, tell me some way,</p><p>by which I may swim across this treacherous ocean of Maya.</p><p>The Lord showers His Mercy, and leads us to join the Sat Sangat, the True Congregation.</p><p></p><p>If you focus on the verses in bold, you come to the conclusion that our Gurus believed in reincarnation.</p><p></p><p>Now a different way to look at it.</p><p></p><p>This soul has lived in many wombs.</p><p>Enticed by sweet attachment, it has been trapped in reincarnation.</p><p>This Maya has subjugated beings through the three qualities.</p><p>Maya has infused attachment to itself in each and every heart.</p><p><strong>O friend, tell me some way,</strong></p><p><strong>by which I may swim across this treacherous ocean of Maya.</strong></p><p><strong>The Lord showers His Mercy, and leads us to join the Sat Sangat, the True Congregation.</strong></p><p></p><p>In the second view, the emphasis and/or conclusion you may draw is different. The other way of seeing this is that reincarnation itself is an "entanglement" of Maya "mental illusion" and there is a way to swim across that ocean of treacherous thinking and shake oneself free of its residue.</p><p></p><p>I am not taking sides on this point as I have not made up my mind. However, in almost every shabad where the subject of reincarnation is mentioned, there the eternal truth of Naam opposes and transcends the idea the truth of reincarnation. </p><p></p><p>So we tend to see it one of two ways. </p><p></p><p>1. Union with the Creator is the alternative to reincarnation. Therefore we must act in ways to end reincarnation.</p><p></p><p>2. Or, union with the Creator is the truth of the soul's existence and maya has caused us to forget that we are already liberated, and thus we suffer and cause others to suffer.</p><p></p><p>The disease of reincarnation, as Guru Nanak put it in one of the sakhis, could very well be Guru's diagnosis of a widespread spiritual, social and mental illness that resulted in rituals and superstitions and mass suffering as Hinduism evolved. With the idea of caste being the ugliest manifestation of that illness, since humans had to be content to die and be reborn through layers and layers of caste until they reached the stage of the Brahmin. At that point they could injure the basic decency of all other human beings and feel blessed in doing it. And they did.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 128767, member: 35"] banmeetsingh1990 ji May i just take a little bit of forum members' time and space to clarify what the disagreement may be about. What you have written in this paragraph is an accurate, complete and concise summary of Vedantic thought regarding reincarnation, in the times of Guru Nanak and even today. But it is important to point something out. Earliest of the Hindu texts or vedas, did not subscribe to this view. The earliest version of the Bhagata Veda did not. As Hinduism evolved these ideas were put forward. Often scribes would add this idea to the earliest documents. Now within the dharmic faiths of Buddhism, Hinduism and Sikhism we see this idea of reincarnation and even transmigration put forward. But even Tibetan Buddhists, who subscribe to it, will also say no one knows for certain. Sikhism, also a dharmic faith, is not of one mind on this view of reincarnation. And it is also very likely that Bhagat Kabir, in his banee, was saying something very different. The problem arises from the fact that some readings focus on one part of the shabad and not the others. For example, in this quotation from Sri Guru Granth Sahib: [B]This soul has lived in many wombs. Enticed by sweet attachment, it has been trapped in reincarnation. This Maya has subjugated beings through the three qualities. Maya has infused attachment to itself in each and every heart.[/B] O friend, tell me some way, by which I may swim across this treacherous ocean of Maya. The Lord showers His Mercy, and leads us to join the Sat Sangat, the True Congregation. If you focus on the verses in bold, you come to the conclusion that our Gurus believed in reincarnation. Now a different way to look at it. This soul has lived in many wombs. Enticed by sweet attachment, it has been trapped in reincarnation. This Maya has subjugated beings through the three qualities. Maya has infused attachment to itself in each and every heart. [B]O friend, tell me some way, by which I may swim across this treacherous ocean of Maya. The Lord showers His Mercy, and leads us to join the Sat Sangat, the True Congregation.[/B] In the second view, the emphasis and/or conclusion you may draw is different. The other way of seeing this is that reincarnation itself is an "entanglement" of Maya "mental illusion" and there is a way to swim across that ocean of treacherous thinking and shake oneself free of its residue. I am not taking sides on this point as I have not made up my mind. However, in almost every shabad where the subject of reincarnation is mentioned, there the eternal truth of Naam opposes and transcends the idea the truth of reincarnation. So we tend to see it one of two ways. 1. Union with the Creator is the alternative to reincarnation. Therefore we must act in ways to end reincarnation. 2. Or, union with the Creator is the truth of the soul's existence and maya has caused us to forget that we are already liberated, and thus we suffer and cause others to suffer. The disease of reincarnation, as Guru Nanak put it in one of the sakhis, could very well be Guru's diagnosis of a widespread spiritual, social and mental illness that resulted in rituals and superstitions and mass suffering as Hinduism evolved. With the idea of caste being the ugliest manifestation of that illness, since humans had to be content to die and be reborn through layers and layers of caste until they reached the stage of the Brahmin. At that point they could injure the basic decency of all other human beings and feel blessed in doing it. And they did. [/QUOTE]
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