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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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Interfaith Dialogues
Journey Of The Soul - Part 2
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<blockquote data-quote="Astroboy" data-source="post: 98492" data-attributes="member: 4990"><p>Excerpts from <a href="http://www.sivanandadlshq.org/download/afterdeath.htm#_VPID_18" target="_blank">What Becomes Of The Soul After Death</a></p><p></p><p>A dead body cannot speak, cannot walk, cannot see. It remains like a log of wood after the soul has departed from the body. It is the soul that enlivens, galvanize, moves and directs the body, mind and the senses.</p><p></p><p>Everybody feels ‘I exist’, ‘I am, Aham Asmi’. No one can say ‘I do not exist’. This itself proves the existence of an Immortal Soul or the Supreme Self. In deep sleep you rest in the Supreme Soul. There is no world for you. You enjoy unalloyed bliss. This proves that the Supreme Soul exists and its essential nature is pure bliss. </p><p></p><p>Purify your mind. Steady it. Fix the mind on the Supreme Soul. Meditate and realise your essential divine nature. You will be freed from the wheel of births and deaths. You will attain eternal bliss and immortality. </p><p></p><p>The <em>Jiva </em>or the individual soul along with Pranas, the mind and the senses leaves his former body and obtains a new body. He takes with himself Avidya, virtues and vicious actions and the impressions left by his previous births. </p><p></p><p> The soul goes from the body accompanied by the mind, Prana, the senses and the Sukshmabhutas or elements. The soul takes with it the subtle parts of the elements which are the seeds of the new body. All the elements accompany the soul. </p><p> When he departs, the chief Prana departs after him and when the Prana thus departs, all the other Pranas depart after it. They cannot stay without the basis or substratum or support of the elements. The subtle elements or Tanmatras form the base for the moving Pranas. </p><p></p><p></p><p></p><p>Hells are places of torture for the evil-doers. The temporary abodes are Raurava, Maharaurava, Vahni, Vaitarani and Kumbhika. The two eternal hells are Tamisra (darkness) and Andhatamisra (blinding darkness). The seven hells are superintended by Chitragupta and others. Yama is the chief ruler in those seven hells also. Chitragupta and others are only superintendents and lieutenants employed by Yama. They are all under Yama’s government and suzerainty. Chitragupta and others are directed by Yama.</p><p></p><p>The Sruti says that those who do not go by means of Vidya along the path of Devayana to Brahmaloka or by means of Karma along the path of Pitriyana to Chandraloka are born often in low bodies and die often. The evil-doers go to the third place (<em>Tritiyam sthaanam</em>). The Sruti passage says: “Now those who go along neither of these ways become those small creatures, flies, worms, etc., continually returning, of whom it may be said: ‘Live and Die’. Theirs is the third place. The sinners are called small creatures because they assume the bodies of insects, gnats, etc. Their place is called the third place because it is neither Brahmaloka, nor the Chandraloka. </p><p></p><p>“The souls return the way they went, to the ether, from ether to air. Then the sacrifices having become air becomes smoke; having become smoke he becomes mist; having become mist, he becomes cloud; having become cloud he rains down. The souls do not attain identity with ether, air, etc. They become only like ether, air, etc. They assume a subtle form like ether, come under the influence or power of air and get mixed or connected with smoke etc. The soul passes through them quickly. </p><p> “Having become cloud he rains down. Then he is born as rice, corn, herbs, tree, sesamum and beans. From them the escape is beset with most difficulties. For, whoever the person may be who eats the food and begets offspring, he henceforth becomes like unto them.” (Chhandogya Upanishad: 10.5.) </p><p> The soul’s journey through the stages of the ether, air, vapour or smoke, mist, cloud and rain takes shorter time than its passing through the stages of corn, semen, foetus, which takes a much longer time of hard suffering. </p><p> Naradiya Purana says: “He who has begun to descend will enter the mother’s womb before a year passes since starting, though wandering through different places.” </p><p> The souls are merely connected with rice and plants which are already animated by other souls and do not enjoy their pleasures and pains. They become connected with those plants. </p><p></p><p></p><p></p><p></p><p>The souls use the rice and plants as their halting station without being identified with them. They do not lose their identity. </p><p> Chhandogya Upanishad declares: “Whoever eats the food and performs the act of generation, that again the soul becomes” (V. 10.6). The soul gets connected with one who performs the act of generation. The descending soul becomes again that food and that semen. The soul remains in him in copulation only till he enters into the mother’s womb with the semen injected. He has a touch with the seminal fluid created by eating such grain and ultimately attains a body in the womb. </p><p> He attains a fully developed human body in the womb of the mother which is fit for experiencing the fruits of the remainder of works. The family in which he is to be born is regulated by the nature of the remainder as mentioned in Chh. Up. V. 10-7: “Of these, those whose conduct here has been good will quickly attain good birth, the birth of a Brahmin, or a Kshatriya or a Vaisya. But those, whose, conduct here has been bad will quickly attain an evil birth, of a dog, or a hog, or a Chandala.” </p><p> The whole object of teaching this law of incarnation is that you should realise that the Atman or the Absolute alone is the highest bliss. The Atman alone must be your sole object of quest. You should get disgusted with this world of pain and sorrow and develop dispassion, discrimination and try earnestly to attain the eternal bliss of the Absolute. </p><p> O ignorant man! O foolish man! O miserable man! O deluded soul! Wake up from your long slumber of ignorance. Open your eyes. Develop the four means of salvation and attain the goal of life, the <em>summum bonum, </em>right now, in this very birth. Come out of this cage of flesh. You have been long imprisoned in this prison-house of body from time immemorial. You have been dwelling in the womb again and again. Cut the knot of Avidya and soar high in the realms of eternal Bliss.</p></blockquote><p></p>
[QUOTE="Astroboy, post: 98492, member: 4990"] Excerpts from [url=http://www.sivanandadlshq.org/download/afterdeath.htm#_VPID_18]What Becomes Of The Soul After Death[/url] A dead body cannot speak, cannot walk, cannot see. It remains like a log of wood after the soul has departed from the body. It is the soul that enlivens, galvanize, moves and directs the body, mind and the senses. Everybody feels ‘I exist’, ‘I am, Aham Asmi’. No one can say ‘I do not exist’. This itself proves the existence of an Immortal Soul or the Supreme Self. In deep sleep you rest in the Supreme Soul. There is no world for you. You enjoy unalloyed bliss. This proves that the Supreme Soul exists and its essential nature is pure bliss. Purify your mind. Steady it. Fix the mind on the Supreme Soul. Meditate and realise your essential divine nature. You will be freed from the wheel of births and deaths. You will attain eternal bliss and immortality. The [I]Jiva [/I]or the individual soul along with Pranas, the mind and the senses leaves his former body and obtains a new body. He takes with himself Avidya, virtues and vicious actions and the impressions left by his previous births. The soul goes from the body accompanied by the mind, Prana, the senses and the Sukshmabhutas or elements. The soul takes with it the subtle parts of the elements which are the seeds of the new body. All the elements accompany the soul. When he departs, the chief Prana departs after him and when the Prana thus departs, all the other Pranas depart after it. They cannot stay without the basis or substratum or support of the elements. The subtle elements or Tanmatras form the base for the moving Pranas. Hells are places of torture for the evil-doers. The temporary abodes are Raurava, Maharaurava, Vahni, Vaitarani and Kumbhika. The two eternal hells are Tamisra (darkness) and Andhatamisra (blinding darkness). The seven hells are superintended by Chitragupta and others. Yama is the chief ruler in those seven hells also. Chitragupta and others are only superintendents and lieutenants employed by Yama. They are all under Yama’s government and suzerainty. Chitragupta and others are directed by Yama. The Sruti says that those who do not go by means of Vidya along the path of Devayana to Brahmaloka or by means of Karma along the path of Pitriyana to Chandraloka are born often in low bodies and die often. The evil-doers go to the third place ([I]Tritiyam sthaanam[/I]). The Sruti passage says: “Now those who go along neither of these ways become those small creatures, flies, worms, etc., continually returning, of whom it may be said: ‘Live and Die’. Theirs is the third place. The sinners are called small creatures because they assume the bodies of insects, gnats, etc. Their place is called the third place because it is neither Brahmaloka, nor the Chandraloka. “The souls return the way they went, to the ether, from ether to air. Then the sacrifices having become air becomes smoke; having become smoke he becomes mist; having become mist, he becomes cloud; having become cloud he rains down. The souls do not attain identity with ether, air, etc. They become only like ether, air, etc. They assume a subtle form like ether, come under the influence or power of air and get mixed or connected with smoke etc. The soul passes through them quickly. “Having become cloud he rains down. Then he is born as rice, corn, herbs, tree, sesamum and beans. From them the escape is beset with most difficulties. For, whoever the person may be who eats the food and begets offspring, he henceforth becomes like unto them.” (Chhandogya Upanishad: 10.5.) The soul’s journey through the stages of the ether, air, vapour or smoke, mist, cloud and rain takes shorter time than its passing through the stages of corn, semen, foetus, which takes a much longer time of hard suffering. Naradiya Purana says: “He who has begun to descend will enter the mother’s womb before a year passes since starting, though wandering through different places.” The souls are merely connected with rice and plants which are already animated by other souls and do not enjoy their pleasures and pains. They become connected with those plants. The souls use the rice and plants as their halting station without being identified with them. They do not lose their identity. Chhandogya Upanishad declares: “Whoever eats the food and performs the act of generation, that again the soul becomes” (V. 10.6). The soul gets connected with one who performs the act of generation. The descending soul becomes again that food and that semen. The soul remains in him in copulation only till he enters into the mother’s womb with the semen injected. He has a touch with the seminal fluid created by eating such grain and ultimately attains a body in the womb. He attains a fully developed human body in the womb of the mother which is fit for experiencing the fruits of the remainder of works. The family in which he is to be born is regulated by the nature of the remainder as mentioned in Chh. Up. V. 10-7: “Of these, those whose conduct here has been good will quickly attain good birth, the birth of a Brahmin, or a Kshatriya or a Vaisya. But those, whose, conduct here has been bad will quickly attain an evil birth, of a dog, or a hog, or a Chandala.” The whole object of teaching this law of incarnation is that you should realise that the Atman or the Absolute alone is the highest bliss. The Atman alone must be your sole object of quest. You should get disgusted with this world of pain and sorrow and develop dispassion, discrimination and try earnestly to attain the eternal bliss of the Absolute. O ignorant man! O foolish man! O miserable man! O deluded soul! Wake up from your long slumber of ignorance. Open your eyes. Develop the four means of salvation and attain the goal of life, the [I]summum bonum, [/I]right now, in this very birth. Come out of this cage of flesh. You have been long imprisoned in this prison-house of body from time immemorial. You have been dwelling in the womb again and again. Cut the knot of Avidya and soar high in the realms of eternal Bliss. [/QUOTE]
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Journey Of The Soul - Part 2
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