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Gurbani (14-53)
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Pahre (74-78)
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Vaar Maajh Ki (137-150)
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Gurbani (151-185)
Quartets/Couplets (185-220)
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Thittee (296-300)
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Thintteen (343-344)
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Gurbani (347-348)
Chaupaday (348-364)
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Kaafee (365-409)
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Vaar Aasaa (462-475)
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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)
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Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
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Gurbani (557-564)
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Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
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Gurbani (595-634)
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Vaar Sorath (642-659)
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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="BhagatSingh" data-source="post: 151634" data-attributes="member: 2610"><p><strong>Re: Reincarnation?</strong></p><p></p><p>Ultimately, the goal is to transcend such beliefs and see God, the Ultimate Truth, everything else is false. And this is not to be made into a belief. It must be realized.</p><p></p><p>But speaking about beliefs. I find the above article has many errors. This article is much more informative.</p><p></p><p> <strong><strong>TRANSMIGRATION</strong> OF THE <strong>SOUL</strong></strong>. doctrine of re<strong>birth</strong> based on the theory that an individual <strong>soul</strong> passes at <strong>death</strong> into a new body or new form of life. Central to the concept is the principle of universal causality, i.e. a person must receive reward or punishment if not here and now then in a subsequent <strong>birth</strong>, for his <strong>actions</strong> in the present one. The <strong>soul</strong>, it is held, does not cease with the physical body, but takes on a new <strong>birth</strong> in consequence of the person`s <strong>actions</strong> comprising thoughts, words and deeds. The cumulative effect of these determines his next existence. Attached to worldly objects, man will continue in the circuit of <strong>birth</strong> <strong>death</strong> re<strong>birth</strong> until he attains spiritual liberation, annulling the effect of his past <strong>actions</strong>.</p><p> Belief in reincarnation is basic to the eschatology of all religions of Indian origin. Some Western philosophers of yore also believed in the <strong>transmigration</strong> of <strong>soul</strong>, but for them it was associated with the concept of the immortality of <strong>soul</strong>. In Indian tradition, on the other hand, <strong>transmigration</strong> is an essential concomitant of the doctrine of <strong>karma</strong>, according to which every action, physical or mental, has its own consequence which must be faced immediately or in future, either in this life or in the hereafter, <strong>good</strong> <strong>actions</strong> leading to a favourable reward and bad <strong>actions</strong> entailing punishment.</p><p> The individual <strong>soul</strong> (jivatma), so it is believed, does not perish with the physical body but dons a new corporeal vesture in a new <strong>birth</strong> which is determined by its <strong>karma</strong> in the preceding <strong>birth</strong>s. Every new <strong>birth</strong> in its turn necessarily involves new <strong>karma</strong> or action leading to further consequences. Jivatma is thus tied to a karmik chakra or an endless cycle of <strong>birth</strong> action <strong>death</strong> re<strong>birth</strong>, until the chain is broken and karmik accumulation is dissipated and the jiva attains muktior moksa, i.e. liberation or release from <strong>transmigration</strong>. The origin of the idea of <strong>transmigration</strong> is traced back to the post Vedic period.</p><p> The early Aryans simply believed that <strong>good</strong> men ascended to heaven to join company with the gods while the <strong>soul</strong>s of the wicked sank.down into the abyss of hell. The postulate that there is no unmerited happiness and unmerited misery and that the individual <strong>soul</strong> takes after <strong>death</strong> a new existence during which it reaps what, <strong>good</strong> or bad, it had sown earlier was first propounded in the ^atpatha Brahmana, one of the several commentaries that preceded the appearance of the Upanisads. Since then in India the highest spiritual goal has been the release of the jivatma from the cycle of <strong>birth</strong> and <strong>death</strong> or avagaman (lit. coming and going). Different traditions within the Indian religious systems offer different analyses and correspondingly different solutions.</p><p> One view is that since <strong>transmigration</strong> is subject to <strong>karma</strong> or <strong>actions</strong>, the cycle can be broken only through the annihilation or <strong>karma</strong>. Various methods have been suggested to achieve this end such as renunciation, nonaction, ritualism and gian (jnana) or philosophical and metaphysical knowledge. The doctrines of <strong>transmigration</strong> of <strong>soul</strong> and <strong>karma</strong> are accepted in the Sikh system, but with significant individual shades and emphases. <strong>Karma</strong>, it is true, determines its own consequence : jehe <strong>karma</strong> kamai teha hoisias one acts so shall one be (GG, 730). However, <strong>karma</strong> as part of the Divine Order (<strong>hukam</strong>) is a natural compulsion and hence is unavoidable. What is needed, therefore, is not annihilation of <strong>karma</strong> through nonaction, but doing <strong>good</strong> deeds and avoiding evil ones.</p><p> Men are naturally endowed with power to discriminate between <strong>good</strong> and evil. Human life is on this account a valuable chance not to be frittered away. <strong>Guru</strong> <strong>Nanak</strong> warns : suni sunisikh hamari sukritu kitarahasimerejiare bahuri na aval van Listen, listen to my advice, 0 my Mind ! Only <strong>good</strong> deeds shall endure, and there may not be another chance (GG, 154). Says <strong>Guru</strong> Arjan :" milujagadls milan ki bana chirankal ih deh sanjana do meet the Lord of the Universe, for now is the time. After ages (passing through many different forms) have you attained the gift of human life" (GG, 176). Here in the world man has the opportunity to achieve ethical perfection, cherish the Lord and earn final release.</p><p> Secondly, what lies at the root of the problem is not <strong>karma</strong>, but <strong>haumai</strong>, i.e. egoity or the sense of Iness. Jivatma (individual <strong>soul</strong>) is a spark or ray of the Ineffable Spirit, Paramatma, and its deliverance lies in its reunion with its source. What hinders such reunion is thejiva`s egoism. The jiva confined in its narrow shell and devoid of understanding of the in finiteness of Reality claims for itself a separate, individuated existence. It is <strong>haumai</strong> that robs a jiva`s <strong>karma</strong> or potential merit. Even the holiest of acts would not avail when accompanied by <strong>haumai</strong> or self conceit.</p><p> Says <strong>Guru</strong> Arjan, <strong>Nanak</strong> V : "jojo karam kie hau <strong>haumai</strong> te te bhae a/ae All <strong>actions</strong> performed in ego go waste," (GG, 999) and "apas kau karamvantu kahavai, janami marai bahujoni bhramavai As long as he (jiva) thinks he is the doer, so long shall he continue wandering through wombs and <strong>birth</strong>s" (GG, 278). What is needed is not annihilation of <strong>karma</strong>, but the conquest of <strong>haumai</strong>. This is done through right understanding of <strong>hukam</strong> (Divine Order), and the sabad (Divine Word) itself.</p><p> As says <strong>Guru</strong> Amar Das, <strong>Nanak</strong> III, "ham kia ham karahage ham murakh gavar karnaivala visaria dujai bhai piaru Utterly misguided are they who, filled with ego lay out many claims for what has been done and for what remains to be done, forgetting the one who guides all of our <strong>actions</strong>, and falling a prey to illusion and duality" (GG, 39). When <strong>haumai</strong> is overcome and <strong>actions</strong> are dedicated to God, individuation ceases and die <strong>soul</strong> merges into the Absolute Beings. Another Sikh principle having bearing on the concept of transmigradon is that of <strong>nadar</strong>. Divine Order (<strong>hukam</strong>) although generally immutable is yet tempered by <strong>nadar</strong> or Divine Grace.</p><p> The law of <strong>transmigration</strong> of <strong>soul</strong>, too, does not condemn a <strong>soul</strong> to irrevocable predestination and eternal karmik chakra. God`s <strong>nadar</strong> (lit. favourable glance) can at any stage redeem a <strong>soul</strong> and release it forever from the circuit of avaga man or <strong>transmigration</strong>. Mukti or deliverance from the bondage of <strong>birth</strong> and <strong>death</strong>, according to Sikh belief, is not condngent upon the end to the present life. With God`s grace one can be a.jivanmukta, emancipated while still living. What is required of the seeker of <strong>nadar</strong> is to behave and act in such a way that he qualifies himself for His grace. Thus while <strong>karma</strong> is necessary and <strong>good</strong> deeds helpful, liberation finally comes through <strong>nadar</strong>.</p><p> Says <strong>Guru</strong> <strong>Nanak</strong> in the Japu, "karmi avai kapra nadan mokhu duaru body is determined by <strong>karma</strong>, but through <strong>nadar</strong> is found the door to liberation" (GG,2). There is nothing dreadful as such about <strong>birth</strong> and <strong>death</strong>, i.e. <strong>transmigration</strong>, although to transcend the cycle is ever the <strong>soul</strong>`s goal. <strong>Birth</strong> and <strong>death</strong> are part of <strong>hukam</strong> and are to be accepted as His raza or Will. <strong>Guru</strong> <strong>Nanak</strong> says : "jammanu mama <strong>hukam</strong>u pachhanuknow that <strong>birth</strong> and <strong>death</strong> are by His <strong>hukam</strong> alone," (GG, 412). Again, "jammanu marana <strong>hukam</strong>u hai bhanai avaijai <strong>birth</strong> and <strong>death</strong> are by His <strong>hukam</strong>; by His Will does one come and go" (GG, 472).</p><p> Besides being in tune with the Divine Will and practising humility and truth, the jiva is urged, in Sikhism, to take shelter in nam or sabda. Without savouring nam one wanders endlessly from <strong>birth</strong> to <strong>birth</strong>. Says <strong>Guru</strong> <strong>Nanak</strong> "gur kau jani na janai kia tisu chaju acharu andhulai namu visaria manmukhi andh gubaru avanujanu na chukal marijanamai hoi khuaruThey who have not cherished the <strong>Guru</strong> nor realized nam will continue to transmigrate" (GG, 19).</p><p> <strong>References :</strong></p><p> 1. Sabadarth Sri <strong>Guru</strong> Granth Sahib. Amritsar, 1959</p><p>2. Jodh Singh, Bhai, Gurmati Nimaya. Lahore, 1932</p><p>3. Caveeshar, Sardul Singh, Sikh Dharam Darsha.n. Patiala, 1969</p><p>4. Sher Singh, The Philosophy of Sikhism. Lahore, 1944</p><p>5. Wazir Singh, Philosophy of Sikh Religion. Delhi, 1981</p><p></p><p></p><p><a href="http://www.thesikhencyclopedia.com/metaphysics/transmigration-of-the-soul.html" target="_blank">http://www.thesikhencyclopedia.com/metaphysics/transmigration-of-the-soul.html</a></p></blockquote><p></p>
[QUOTE="BhagatSingh, post: 151634, member: 2610"] [b]Re: Reincarnation?[/b] Ultimately, the goal is to transcend such beliefs and see God, the Ultimate Truth, everything else is false. And this is not to be made into a belief. It must be realized. But speaking about beliefs. I find the above article has many errors. This article is much more informative. [B][B]TRANSMIGRATION[/B] OF THE [B]SOUL[/B][/B]. doctrine of re[B]birth[/B] based on the theory that an individual [B]soul[/B] passes at [B]death[/B] into a new body or new form of life. Central to the concept is the principle of universal causality, i.e. a person must receive reward or punishment if not here and now then in a subsequent [B]birth[/B], for his [B]actions[/B] in the present one. The [B]soul[/B], it is held, does not cease with the physical body, but takes on a new [B]birth[/B] in consequence of the person`s [B]actions[/B] comprising thoughts, words and deeds. The cumulative effect of these determines his next existence. Attached to worldly objects, man will continue in the circuit of [B]birth[/B] [B]death[/B] re[B]birth[/B] until he attains spiritual liberation, annulling the effect of his past [B]actions[/B]. Belief in reincarnation is basic to the eschatology of all religions of Indian origin. Some Western philosophers of yore also believed in the [B]transmigration[/B] of [B]soul[/B], but for them it was associated with the concept of the immortality of [B]soul[/B]. In Indian tradition, on the other hand, [B]transmigration[/B] is an essential concomitant of the doctrine of [B]karma[/B], according to which every action, physical or mental, has its own consequence which must be faced immediately or in future, either in this life or in the hereafter, [B]good[/B] [B]actions[/B] leading to a favourable reward and bad [B]actions[/B] entailing punishment. The individual [B]soul[/B] (jivatma), so it is believed, does not perish with the physical body but dons a new corporeal vesture in a new [B]birth[/B] which is determined by its [B]karma[/B] in the preceding [B]birth[/B]s. Every new [B]birth[/B] in its turn necessarily involves new [B]karma[/B] or action leading to further consequences. Jivatma is thus tied to a karmik chakra or an endless cycle of [B]birth[/B] action [B]death[/B] re[B]birth[/B], until the chain is broken and karmik accumulation is dissipated and the jiva attains muktior moksa, i.e. liberation or release from [B]transmigration[/B]. The origin of the idea of [B]transmigration[/B] is traced back to the post Vedic period. The early Aryans simply believed that [B]good[/B] men ascended to heaven to join company with the gods while the [B]soul[/B]s of the wicked sank.down into the abyss of hell. The postulate that there is no unmerited happiness and unmerited misery and that the individual [B]soul[/B] takes after [B]death[/B] a new existence during which it reaps what, [B]good[/B] or bad, it had sown earlier was first propounded in the ^atpatha Brahmana, one of the several commentaries that preceded the appearance of the Upanisads. Since then in India the highest spiritual goal has been the release of the jivatma from the cycle of [B]birth[/B] and [B]death[/B] or avagaman (lit. coming and going). Different traditions within the Indian religious systems offer different analyses and correspondingly different solutions. One view is that since [B]transmigration[/B] is subject to [B]karma[/B] or [B]actions[/B], the cycle can be broken only through the annihilation or [B]karma[/B]. Various methods have been suggested to achieve this end such as renunciation, nonaction, ritualism and gian (jnana) or philosophical and metaphysical knowledge. The doctrines of [B]transmigration[/B] of [B]soul[/B] and [B]karma[/B] are accepted in the Sikh system, but with significant individual shades and emphases. [B]Karma[/B], it is true, determines its own consequence : jehe [B]karma[/B] kamai teha hoisias one acts so shall one be (GG, 730). However, [B]karma[/B] as part of the Divine Order ([B]hukam[/B]) is a natural compulsion and hence is unavoidable. What is needed, therefore, is not annihilation of [B]karma[/B] through nonaction, but doing [B]good[/B] deeds and avoiding evil ones. Men are naturally endowed with power to discriminate between [B]good[/B] and evil. Human life is on this account a valuable chance not to be frittered away. [B]Guru[/B] [B]Nanak[/B] warns : suni sunisikh hamari sukritu kitarahasimerejiare bahuri na aval van Listen, listen to my advice, 0 my Mind ! Only [B]good[/B] deeds shall endure, and there may not be another chance (GG, 154). Says [B]Guru[/B] Arjan :" milujagadls milan ki bana chirankal ih deh sanjana do meet the Lord of the Universe, for now is the time. After ages (passing through many different forms) have you attained the gift of human life" (GG, 176). Here in the world man has the opportunity to achieve ethical perfection, cherish the Lord and earn final release. Secondly, what lies at the root of the problem is not [B]karma[/B], but [B]haumai[/B], i.e. egoity or the sense of Iness. Jivatma (individual [B]soul[/B]) is a spark or ray of the Ineffable Spirit, Paramatma, and its deliverance lies in its reunion with its source. What hinders such reunion is thejiva`s egoism. The jiva confined in its narrow shell and devoid of understanding of the in finiteness of Reality claims for itself a separate, individuated existence. It is [B]haumai[/B] that robs a jiva`s [B]karma[/B] or potential merit. Even the holiest of acts would not avail when accompanied by [B]haumai[/B] or self conceit. Says [B]Guru[/B] Arjan, [B]Nanak[/B] V : "jojo karam kie hau [B]haumai[/B] te te bhae a/ae All [B]actions[/B] performed in ego go waste," (GG, 999) and "apas kau karamvantu kahavai, janami marai bahujoni bhramavai As long as he (jiva) thinks he is the doer, so long shall he continue wandering through wombs and [B]birth[/B]s" (GG, 278). What is needed is not annihilation of [B]karma[/B], but the conquest of [B]haumai[/B]. This is done through right understanding of [B]hukam[/B] (Divine Order), and the sabad (Divine Word) itself. As says [B]Guru[/B] Amar Das, [B]Nanak[/B] III, "ham kia ham karahage ham murakh gavar karnaivala visaria dujai bhai piaru Utterly misguided are they who, filled with ego lay out many claims for what has been done and for what remains to be done, forgetting the one who guides all of our [B]actions[/B], and falling a prey to illusion and duality" (GG, 39). When [B]haumai[/B] is overcome and [B]actions[/B] are dedicated to God, individuation ceases and die [B]soul[/B] merges into the Absolute Beings. Another Sikh principle having bearing on the concept of transmigradon is that of [B]nadar[/B]. Divine Order ([B]hukam[/B]) although generally immutable is yet tempered by [B]nadar[/B] or Divine Grace. The law of [B]transmigration[/B] of [B]soul[/B], too, does not condemn a [B]soul[/B] to irrevocable predestination and eternal karmik chakra. God`s [B]nadar[/B] (lit. favourable glance) can at any stage redeem a [B]soul[/B] and release it forever from the circuit of avaga man or [B]transmigration[/B]. Mukti or deliverance from the bondage of [B]birth[/B] and [B]death[/B], according to Sikh belief, is not condngent upon the end to the present life. With God`s grace one can be a.jivanmukta, emancipated while still living. What is required of the seeker of [B]nadar[/B] is to behave and act in such a way that he qualifies himself for His grace. Thus while [B]karma[/B] is necessary and [B]good[/B] deeds helpful, liberation finally comes through [B]nadar[/B]. Says [B]Guru[/B] [B]Nanak[/B] in the Japu, "karmi avai kapra nadan mokhu duaru body is determined by [B]karma[/B], but through [B]nadar[/B] is found the door to liberation" (GG,2). There is nothing dreadful as such about [B]birth[/B] and [B]death[/B], i.e. [B]transmigration[/B], although to transcend the cycle is ever the [B]soul[/B]`s goal. [B]Birth[/B] and [B]death[/B] are part of [B]hukam[/B] and are to be accepted as His raza or Will. [B]Guru[/B] [B]Nanak[/B] says : "jammanu mama [B]hukam[/B]u pachhanuknow that [B]birth[/B] and [B]death[/B] are by His [B]hukam[/B] alone," (GG, 412). Again, "jammanu marana [B]hukam[/B]u hai bhanai avaijai [B]birth[/B] and [B]death[/B] are by His [B]hukam[/B]; by His Will does one come and go" (GG, 472). Besides being in tune with the Divine Will and practising humility and truth, the jiva is urged, in Sikhism, to take shelter in nam or sabda. Without savouring nam one wanders endlessly from [B]birth[/B] to [B]birth[/B]. Says [B]Guru[/B] [B]Nanak[/B] "gur kau jani na janai kia tisu chaju acharu andhulai namu visaria manmukhi andh gubaru avanujanu na chukal marijanamai hoi khuaruThey who have not cherished the [B]Guru[/B] nor realized nam will continue to transmigrate" (GG, 19). [B]References :[/B] 1. Sabadarth Sri [B]Guru[/B] Granth Sahib. Amritsar, 1959 2. Jodh Singh, Bhai, Gurmati Nimaya. Lahore, 1932 3. Caveeshar, Sardul Singh, Sikh Dharam Darsha.n. Patiala, 1969 4. Sher Singh, The Philosophy of Sikhism. Lahore, 1944 5. Wazir Singh, Philosophy of Sikh Religion. Delhi, 1981 [URL]http://www.thesikhencyclopedia.com/metaphysics/transmigration-of-the-soul.html[/URL] [/QUOTE]
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