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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="Embers" data-source="post: 169320" data-attributes="member: 9385"><p>We will always have choice.</p><p>I think there is a sensation that Hukam implies we will loose our choice, or that because we have choices to make then Hukam doesn’t apply to everything.</p><p></p><p>I would like to share my understanding and learn from others based on that.</p><p></p><p>There seems to be a contradiction. The contradiction is between two types of verse in the Sri Guru Granth Sahib Ji. Really there is not a contradiction but two views used interchangeably.</p><p></p><p>The two types of verses might be summarised as: 1) That everyting is Hukam and 2) that there is a choice to make which leads to be Gurmukh or Manmukh.</p><p></p><p>The contradiction is eliminated or becomes clearer in my opinion, if we tackle the two views of Indian philosophy then look at the Sri Guru Granth Sahib Ji in light of those views with a few examples. We can then come back to Hukam and choice. The two views are:</p><p></p><p>1) The Absolute view, that of God being everything.</p><p>2) The Relative view, that of humans and our interaction</p><p></p><p>In my humble opinion the Sri Guru Granth Sahib Ji moves between both views, continuously painting a picture, forcing us to open our eyes:</p><p></p><p>Here is the Absolute view, from how God must see it:</p><p></p><p>Page 11, Line 12</p><p>ਤੁਧੁ ਆਪੇ ਭਾਵੈ ਸੋਈ ਵਰਤੈ ਜੀ ਤੂੰ ਆਪੇ ਕਰਹਿ ਸੁ ਹੋਈ ॥</p><p>तुधु आपे भावै सोई वरतै जी तूं आपे करहि सु होई ॥</p><p>Ŧuḏẖ āpe bẖāvai so▫ī varṯai jī ṯūʼn āpe karahi so ho▫ī.</p><p>Everything happens according to Your Will. You Yourself accomplish all that occurs.</p><p>Guru Ram Das</p><p></p><p>Here is the Relative view of how we see it, it tends to imply action and choice:</p><p></p><p>Page 23, Line 15</p><p>ਇਹੁ ਤਨੁ ਧਰਤੀ ਬੀਜੁ ਕਰਮਾ ਕਰੋ ਸਲਿਲ ਆਪਾਉ ਸਾਰਿੰਗਪਾਣੀ ॥</p><p>इहु तनु धरती बीजु करमा करो सलिल आपाउ सारिंगपाणी ॥</p><p>Ih ṯan ḏẖarṯī bīj karmā karo salil āpā▫o sāringpāṇī.</p><p>Make this body the field, and plant the seed of good actions. Water it with the Name of the Lord, who holds all the world in His Hands.</p><p>Guru Nanak Dev</p><p></p><p>Here is an Absolute view followed by a Relative view in bold:</p><p></p><p>Page 35, Line 1</p><p>ਸਭ ਕਿਛੁ ਆਪੇ ਆਪਿ ਹੈ ਹਉਮੈ ਵਿਚਿ ਕਹਨੁ ਨ ਜਾਇ ॥</p><p>सभ किछु आपे आपि है हउमै विचि कहनु न जाइ ॥</p><p>Sabẖ kicẖẖ āpe āp hai ha▫umai vicẖ kahan na jā▫e.</p><p>God Himself is everything; <strong>those who are in their ego cannot even speak of this.</strong></p><p>Guru Amar Das - view Shabad/Paurhi/Salok</p><p></p><p></p><p>If we recognise that we can start to see these two views: Absolute and Relative and how they mix or appear in the Sri Guru Granth Sahib Ji, then we can start to see that there is not a contradiction but rather two ways of seeing things. This has the advantage that we can live life from either view (Absolute or Relative or both). We can make choices on the Relative view knowing that really everyting is God so really all we are doing is just as God permits based on the Absolute view. It is so because if everything is God then how would anything not be done under His command (Absolute view)?</p><p></p><p>I will post again on choice and how these two views explain Hukam and choice.</p></blockquote><p></p>
[QUOTE="Embers, post: 169320, member: 9385"] We will always have choice. I think there is a sensation that Hukam implies we will loose our choice, or that because we have choices to make then Hukam doesn’t apply to everything. I would like to share my understanding and learn from others based on that. There seems to be a contradiction. The contradiction is between two types of verse in the Sri Guru Granth Sahib Ji. Really there is not a contradiction but two views used interchangeably. The two types of verses might be summarised as: 1) That everyting is Hukam and 2) that there is a choice to make which leads to be Gurmukh or Manmukh. The contradiction is eliminated or becomes clearer in my opinion, if we tackle the two views of Indian philosophy then look at the Sri Guru Granth Sahib Ji in light of those views with a few examples. We can then come back to Hukam and choice. The two views are: 1) The Absolute view, that of God being everything. 2) The Relative view, that of humans and our interaction In my humble opinion the Sri Guru Granth Sahib Ji moves between both views, continuously painting a picture, forcing us to open our eyes: Here is the Absolute view, from how God must see it: Page 11, Line 12 ਤੁਧੁ ਆਪੇ ਭਾਵੈ ਸੋਈ ਵਰਤੈ ਜੀ ਤੂੰ ਆਪੇ ਕਰਹਿ ਸੁ ਹੋਈ ॥ तुधु आपे भावै सोई वरतै जी तूं आपे करहि सु होई ॥ Ŧuḏẖ āpe bẖāvai so▫ī varṯai jī ṯūʼn āpe karahi so ho▫ī. Everything happens according to Your Will. You Yourself accomplish all that occurs. Guru Ram Das Here is the Relative view of how we see it, it tends to imply action and choice: Page 23, Line 15 ਇਹੁ ਤਨੁ ਧਰਤੀ ਬੀਜੁ ਕਰਮਾ ਕਰੋ ਸਲਿਲ ਆਪਾਉ ਸਾਰਿੰਗਪਾਣੀ ॥ इहु तनु धरती बीजु करमा करो सलिल आपाउ सारिंगपाणी ॥ Ih ṯan ḏẖarṯī bīj karmā karo salil āpā▫o sāringpāṇī. Make this body the field, and plant the seed of good actions. Water it with the Name of the Lord, who holds all the world in His Hands. Guru Nanak Dev Here is an Absolute view followed by a Relative view in bold: Page 35, Line 1 ਸਭ ਕਿਛੁ ਆਪੇ ਆਪਿ ਹੈ ਹਉਮੈ ਵਿਚਿ ਕਹਨੁ ਨ ਜਾਇ ॥ सभ किछु आपे आपि है हउमै विचि कहनु न जाइ ॥ Sabẖ kicẖẖ āpe āp hai ha▫umai vicẖ kahan na jā▫e. God Himself is everything; [B]those who are in their ego cannot even speak of this.[/B] Guru Amar Das - view Shabad/Paurhi/Salok If we recognise that we can start to see these two views: Absolute and Relative and how they mix or appear in the Sri Guru Granth Sahib Ji, then we can start to see that there is not a contradiction but rather two ways of seeing things. This has the advantage that we can live life from either view (Absolute or Relative or both). We can make choices on the Relative view knowing that really everyting is God so really all we are doing is just as God permits based on the Absolute view. It is so because if everything is God then how would anything not be done under His command (Absolute view)? I will post again on choice and how these two views explain Hukam and choice. [/QUOTE]
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