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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="Archived_Member16" data-source="post: 167670" data-attributes="member: 884"><p><span style="color: Navy"><strong><span style="font-size: 18px">LIFE AFTER DEATH - SIKHISM</span> </strong></span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">INTRODUCTION</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">Sikhs believe that upon death one merges back into the universal nature, just as a drop of rain merges back into the ocean. Individuality is lost. Sikhs do not believe in heaven or hell. Heaven can be experienced by being in tune with God while still alive. Conversely, the suffering and pain caused by ego is seen as hell on earth. Sikhism views spiritual pursuits as positive experiences in and of themselves that transcend death, not as sacrifices made in order to collect a reward that is waiting until after death. At birth the soul emerges into earth consciousness, veiled of all memory of past lives and the inner worlds. The cycle of reincarnation ends when karma has been resolved and the Self God (Parasiva) has been realized. This condition of release is called moksha. Then the soul continues to evolve and mature, but without the need to return to physical existence. Sikhism teaches that the soul reincarnates when the body dies. Sikhs believe that good, or bad actions, determine the life form into which a soul takes rebirth. At the time of death, demonic, ego centered souls may be destined to suffer great agonies, and pain, in the dark underworld of Narak.A soul, fortunate enough to achieve grace, overcomes ego by meditating on God. Such a soul may attain liberation from the cycle of reincarnation. The soul then experiences salvation in Sachkhand, the realm of truth, where it exists eternally, as an entity of radiant light.</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">Sikhism believes in the immortality of the soul. The devotee has no fear of the pangs of death. In fact he welcomes death, because it gives him a chance for the merger into Divinity. The evil person, however, dreads death. For him, it will lead to the unending cycle of birth and death. After death, man comes to the next birth according to what he deserves. If he has been wicked and evil, he takes birth in the lower species. If he has done good deeds, he takes birth in a good family. The cycle of birth and death keeps the soul away from Divinity. It can merge with God, only if the individual, by spiritual effort, has amassed the capital of the Name (the Holy Spirit as understood by Christians) and thus lives with the Holy Spirit. The Sikh religion teaches that salvation consists in knowing God, or in obtaining God, or being absorbed into God. The general method of salvation is fairly consistent with the supremacy of an inscrutable God, and with the accompanying doctrines of the worthlessness of the world and the helplessness of man... This method of obtaining salvation by a pantheistic merging of the individual self with the mystical world soul is identical with the method of salvation.</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">Karma belief says that actions and the consequences of these actions decide whether a soul can be set loose from the cycle. Freedom from the cycle of rebirth is called mukti.Sikhs believe in reincarnation. This means that a person's soul may be reborn many times as a human or an animal. Sikhs believe that upon death one merges back into the universal nature, just as a drop of rain merges back into the ocean. Individuality is lost. Sikhs do not believe in heaven or hell. Heaven can be experienced by being in tune with God while still alive. Conversely, the suffering and pain caused by ego is seen as hell on earth. Sikhism views spiritual pursuits as positive experiences in and of themselves that transcend death, not as sacrifices made in order to collect a reward that is waiting until after death. The Sikhs believe that the Soul has to transmigrate from one body to another as part of an evolution process of the Soul. This evolution of the Soul will eventually results in a union with God upon the proper purification of the spirit. If one does not perform righteous deeds, ones soul will continue to cycle in reincarnation forever. A being who has performed good deeds and actions in their lives is transmigrated to a better and higher life form in the next life until the soul of the being becomes Godlike. </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">The Sikh concept of mukti is essentially that of jivan mukti, the one attainable in one's lifetime itself. Further, Sikhism rejects the idea of considering renunciation as the vesture of a jivan mukta. Contrast with it, for example, the Jain view according to which the liberated persons have to lead a mendicant's life, for; otherwise, they cannot keep themselves free from karma. Sikhs do not believe in heaven or hell. Heaven can be experienced by being in tune with God still alive. Conversely, the suffering and pain caused by ego is seen as hell on earth. Sikhism views spiritual pursuits as positive experiences in and of themselves that transcend death, not as sacrifices made in order to collect a reward that is waiting until after death. Similarly there is no actual place called heaven. Sikhism does not regard the winning of a place in heaven as a worthy object. The old Indian concept of heaven is of a beautiful place providing all sorts of comforts and luxuries. The concept of hell and heaven is just a rough illustration for clarifying the doctrine of Karma. Hell and heaven refer to evil or good stages of life respectively and they can be lived here and now in our earthly existence. According to Guru Arjan, "Wherever the praises of God are sung, there verily is heaven. The devotee is neither afraid of hell nor anxious to go to heaven. In a way, hell and heaven are conditions of mind. So the soul of man wanders and suffers on earth." The worldly man eats, enjoys and sleeps, unmindful of the higher things of life.</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy"><strong>source: </strong><a href="http://death.findyourfate.com/life-after-death/sikhism.html" target="_blank">http://death.findyourfate.com/life-after-death/sikhism.html</a></span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">*********************************************************************************************</span></p><p><span style="color: Navy"><strong><span style="font-size: 18px"></span></strong></span></p><p><span style="color: Navy"><strong><span style="font-size: 18px">Q31. Is there a hell or heaven?</span></strong></span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">Man is judged according to his actions. If he has done evil deeds, he goes into lower forms of life; if he has done noble deeds, he gets a human life again. The idea of hell and heaven is a mere hypothesis. The picture of hell as a place of varied and terrible tortures is symbolic:</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">"There is a stream of fire from which comes poisnous flames.</span></p><p><span style="color: Navy">There is none else there except the self.</span></p><p><span style="color: Navy">The waves of the ocean of fire are aflame.</span></p><p><span style="color: Navy">And the sinners are burning in them." (A.G. p 1026)</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">Shaikh Farid tells us that hell is a burning lake resounding with terrible cries. It may be added that the result of a sinful life is its adverse effect on character from which ultimately comes suffering and torment. In short, to be in hell is to be out of the presence of God.</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">Similarly there is no actual place called heaven. Sikhism does not regard the winning of a place in heaven as a worthy object. The old Indian concept of heaven is of a beautiful place providing all sorts of comforts and luxuries. The devotee is neither afraid of hell nor anxious to go to heaven. In a way, hell and heaven are conditions of mind. The virtuous man is happy and contented, as if he is living in heaven.</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">The concept of hell and heaven is just a rough illustration for clarifying the doctrine of Karma. Hell and heaven refer to evil or good stages of life repectively and they can be lived here and now in our earthly existence. </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">According to Guru Arjan, "Whereever the praises of God are sung, there verily is heaven." Likewise, the society of the wicked is a hell. The condition of an average man is described thus: "Like birds that flock in the evening on a tree, flutter with pleasure and pain, scan the skies morning and evening, wandering everywhere, driven by hunger. So the soul of man wanders and suffers on earth." The worldly man eats, enjoys and sleeps, unmindful of the higher things of life. He is free, and perhaps, may choose wrongly.</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy"><strong>source:</strong> <a href="http://www.allaboutsikhs.com/sikhism-faqs/sikhism-faqs-is-there-a-hell-or-heaven" target="_blank">http://www.allaboutsikhs.com/sikhism-faqs/sikhism-faqs-is-there-a-hell-or-heaven</a></span></p></blockquote><p></p>
[QUOTE="Archived_Member16, post: 167670, member: 884"] [COLOR="Navy"][B][SIZE="5"]LIFE AFTER DEATH - SIKHISM[/SIZE] [/B] INTRODUCTION Sikhs believe that upon death one merges back into the universal nature, just as a drop of rain merges back into the ocean. Individuality is lost. Sikhs do not believe in heaven or hell. Heaven can be experienced by being in tune with God while still alive. Conversely, the suffering and pain caused by ego is seen as hell on earth. Sikhism views spiritual pursuits as positive experiences in and of themselves that transcend death, not as sacrifices made in order to collect a reward that is waiting until after death. At birth the soul emerges into earth consciousness, veiled of all memory of past lives and the inner worlds. The cycle of reincarnation ends when karma has been resolved and the Self God (Parasiva) has been realized. This condition of release is called moksha. Then the soul continues to evolve and mature, but without the need to return to physical existence. Sikhism teaches that the soul reincarnates when the body dies. Sikhs believe that good, or bad actions, determine the life form into which a soul takes rebirth. At the time of death, demonic, ego centered souls may be destined to suffer great agonies, and pain, in the dark underworld of Narak.A soul, fortunate enough to achieve grace, overcomes ego by meditating on God. Such a soul may attain liberation from the cycle of reincarnation. The soul then experiences salvation in Sachkhand, the realm of truth, where it exists eternally, as an entity of radiant light. Sikhism believes in the immortality of the soul. The devotee has no fear of the pangs of death. In fact he welcomes death, because it gives him a chance for the merger into Divinity. The evil person, however, dreads death. For him, it will lead to the unending cycle of birth and death. After death, man comes to the next birth according to what he deserves. If he has been wicked and evil, he takes birth in the lower species. If he has done good deeds, he takes birth in a good family. The cycle of birth and death keeps the soul away from Divinity. It can merge with God, only if the individual, by spiritual effort, has amassed the capital of the Name (the Holy Spirit as understood by Christians) and thus lives with the Holy Spirit. The Sikh religion teaches that salvation consists in knowing God, or in obtaining God, or being absorbed into God. The general method of salvation is fairly consistent with the supremacy of an inscrutable God, and with the accompanying doctrines of the worthlessness of the world and the helplessness of man... This method of obtaining salvation by a pantheistic merging of the individual self with the mystical world soul is identical with the method of salvation. Karma belief says that actions and the consequences of these actions decide whether a soul can be set loose from the cycle. Freedom from the cycle of rebirth is called mukti.Sikhs believe in reincarnation. This means that a person's soul may be reborn many times as a human or an animal. Sikhs believe that upon death one merges back into the universal nature, just as a drop of rain merges back into the ocean. Individuality is lost. Sikhs do not believe in heaven or hell. Heaven can be experienced by being in tune with God while still alive. Conversely, the suffering and pain caused by ego is seen as hell on earth. Sikhism views spiritual pursuits as positive experiences in and of themselves that transcend death, not as sacrifices made in order to collect a reward that is waiting until after death. The Sikhs believe that the Soul has to transmigrate from one body to another as part of an evolution process of the Soul. This evolution of the Soul will eventually results in a union with God upon the proper purification of the spirit. If one does not perform righteous deeds, ones soul will continue to cycle in reincarnation forever. A being who has performed good deeds and actions in their lives is transmigrated to a better and higher life form in the next life until the soul of the being becomes Godlike. The Sikh concept of mukti is essentially that of jivan mukti, the one attainable in one's lifetime itself. Further, Sikhism rejects the idea of considering renunciation as the vesture of a jivan mukta. Contrast with it, for example, the Jain view according to which the liberated persons have to lead a mendicant's life, for; otherwise, they cannot keep themselves free from karma. Sikhs do not believe in heaven or hell. Heaven can be experienced by being in tune with God still alive. Conversely, the suffering and pain caused by ego is seen as hell on earth. Sikhism views spiritual pursuits as positive experiences in and of themselves that transcend death, not as sacrifices made in order to collect a reward that is waiting until after death. Similarly there is no actual place called heaven. Sikhism does not regard the winning of a place in heaven as a worthy object. The old Indian concept of heaven is of a beautiful place providing all sorts of comforts and luxuries. The concept of hell and heaven is just a rough illustration for clarifying the doctrine of Karma. Hell and heaven refer to evil or good stages of life respectively and they can be lived here and now in our earthly existence. According to Guru Arjan, "Wherever the praises of God are sung, there verily is heaven. The devotee is neither afraid of hell nor anxious to go to heaven. In a way, hell and heaven are conditions of mind. So the soul of man wanders and suffers on earth." The worldly man eats, enjoys and sleeps, unmindful of the higher things of life. [B]source: [/B][url]http://death.findyourfate.com/life-after-death/sikhism.html[/url] ********************************************************************************************* [B][SIZE="5"] Q31. Is there a hell or heaven?[/SIZE][/B] Man is judged according to his actions. If he has done evil deeds, he goes into lower forms of life; if he has done noble deeds, he gets a human life again. The idea of hell and heaven is a mere hypothesis. The picture of hell as a place of varied and terrible tortures is symbolic: "There is a stream of fire from which comes poisnous flames. There is none else there except the self. The waves of the ocean of fire are aflame. And the sinners are burning in them." (A.G. p 1026) Shaikh Farid tells us that hell is a burning lake resounding with terrible cries. It may be added that the result of a sinful life is its adverse effect on character from which ultimately comes suffering and torment. In short, to be in hell is to be out of the presence of God. Similarly there is no actual place called heaven. Sikhism does not regard the winning of a place in heaven as a worthy object. The old Indian concept of heaven is of a beautiful place providing all sorts of comforts and luxuries. The devotee is neither afraid of hell nor anxious to go to heaven. In a way, hell and heaven are conditions of mind. The virtuous man is happy and contented, as if he is living in heaven. The concept of hell and heaven is just a rough illustration for clarifying the doctrine of Karma. Hell and heaven refer to evil or good stages of life repectively and they can be lived here and now in our earthly existence. According to Guru Arjan, "Whereever the praises of God are sung, there verily is heaven." Likewise, the society of the wicked is a hell. The condition of an average man is described thus: "Like birds that flock in the evening on a tree, flutter with pleasure and pain, scan the skies morning and evening, wandering everywhere, driven by hunger. So the soul of man wanders and suffers on earth." The worldly man eats, enjoys and sleeps, unmindful of the higher things of life. He is free, and perhaps, may choose wrongly. [B]source:[/B] [url]http://www.allaboutsikhs.com/sikhism-faqs/sikhism-faqs-is-there-a-hell-or-heaven[/url][/COLOR] [/QUOTE]
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