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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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Sikh Sikhi Sikhism
Reincarnation
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<blockquote data-quote="BhagatSingh" data-source="post: 132407" data-attributes="member: 2610"><p><strong>An informal critique of Dr. Baldev Singh's article plus a discussion of things brought up in the thread.</strong></p><p></p><p><span style="font-size: 10px"></span></p><p><span style="font-size: 10px"> </span></p><p><span style="font-size: 10px">I still have to see what Kala Afghana has written but I have read Dr. <a href="http://www.sikhspectrum.com/082006/reincarnation.htm" target="_blank">Baldev Singh's article</a> several times now... I have to say I found it kind of funny this time around. Now that I understand the Fact of Evolution and have some understanding of Eastern Traditions (Budddhism, Hinduism and its schools, Sikhism), I don't buy into his arguments. I am sure Dr Baldev Singh ji is being quite honest with his interpretations of Gurbani but I am not so sure if they are correct at all. In fact, they have been interpreted with scientific glasses, which simply gives a scientific overtone to all verses he presents. and such overtones are just not there in the original. A simple fact of history that Modern Science is fairly recent compared to Guru Nanak's time, puts doubt on interpreting Sri Guru Granth Sahib scientifically. You just won't get the right interpretation if you interpret it in a modern context, and so Dr. Baldev Singh's article is what you would expect as a result, in hindsight.</span></p><p><span style="font-size: 10px"> </span></p><p><span style="font-size: 10px">I think <a href="http://www.sikhphilosophy.net/sikh-sikhi-sikhism/9096-reincarnation-4.html#post132300" target="_blank">G Singh's Post (provided by Dalbirk ji here i nthe thread)</a> pretty much explains reincarnation in Sikhism. There IS a belief in reincarnation and transmigration of souls.</span></p><p><span style="font-size: 10px">----------------------------</span></p><p><span style="font-size: 10px">Dr Baldev Singh ji says:</span></p><p><span style="font-size: 10px"></span><span style="font-size: 10px"></span></p><p><span style="font-size: 10px">I am not so sure of this actually. This is one of the assumptions Singh makes in his article. I am not so sure Guru Nanak rejected the caste system, he certainly rejected the discrimination based on caste system. Races aren't like castes but if one takes the analogy at the superficially, then Guru Nanak was against Racism not the idea that there are separate races. Although, back in the day, castes would be considered no different to races. </span></p><p><span style="font-size: 10px">As per the following Verse, we see Guru Nanak ji is not rejecting castes:</span></p><p><span style="font-size: 10px"></span><span style="font-size: 10px"></span></p><p><span style="font-size: 10px"> </span></p><p><span style="font-size: 10px"></span></p><p><span style="font-size: 10px">In this verse, Guru Ramdas ji says that castes were created by God.</span></p><p><span style="font-size: 10px"></span><span style="font-size: 10px"></span></p><p><span style="font-size: 10px">So he says based on his assumption Guru Nanak would have rejected the whole concept of Reincarnation because it supports Caste. Whether reincarnation supports caste, is a separate issue and it may not have to be the case all the time, but since we see that Caste is not rejected, there is no reason to think Guru Nanak would reject reincarnation. </span></p><p><span style="font-size: 10px"></span></p><p><span style="font-size: 10px">In all Eastern Traditions there exists this notion of Samsara, the cycle of creation and destruction. At the largest scale, it is the creation and destruction of the cosmos. At a smaller scale of the individual, it is the creation of destruction of life. Life is full of suffering and so to escape the cycle, samsara, was the goal of human life if one wanted peace and happiness.</span></p><p><span style="font-size: 10px"> </span></p><p><span style="font-size: 10px">[side note: Life was full of suffering during Guru Nanak Dev ji's time and before. Its much easier now because of Modern Medicine and all the technologies such as sewer systems, electricity and proper housing and such. But back then sickness and death were very common and old age was pretty unbearable.]</span></p><p><span style="font-size: 10px"> </span></p><p><span style="font-size: 10px">-----------------------</span></p><p><span style="font-size: 10px">Baldev Singh ji then says:</span></p><p><span style="font-size: 10px"></span><span style="font-size: 10px"></span></p><p><span style="font-size: 10px">Well, I am not so sure that it evolution is even remotely similar to reincarnation, and Baldev Singh ji has presented no reason to show that it is. His claim is basless. Recall that reincarnation is Samsara on the smaller scale, on an individual 'scale. It is a cycle of creation and destruction. Evolution is not a cyclical cycle of creation and destruction. </span></p><p><span style="font-size: 10px"> </span></p><p><span style="font-size: 10px">-----------------------------------</span></p><p><span style="font-size: 10px">Singh then argues that:</span></p><p><span style="font-size: 10px"></span><span style="font-size: 10px">Hence, essence of God is present in everything. We call it soul when it is specifically present in life. It does not have to be consciousness, in that sense. </span></p><p><span style="font-size: 10px">BTW contrary to what Singh seems to believe, this is exactly what Hindu tradtions also say about the soul, and it does not contradict with reincarnation.</span></p><p><span style="font-size: 10px"> </span></p><p><span style="font-size: 10px">In Sri Guru Granth Sahib, soul is not separate from God but it does have to suffer during life. Reincarnation means that the soul has to suffer over and over again. The discipline of Bhagati is ultimately meant to release the soul from the the cycle of births and deaths, from the suffering. </span><span style="font-size: 10px"></span></p><p><span style="font-size: 10px"></span></p><p><span style="font-size: 10px">-------X----------X-----------X---------------</span></p><p><span style="font-size: 10px"></span></p><p><span style="font-size: 10px"></span>Narayanjot Kaur ji,</p><p>Your questions can not be so easily answered because Hinduism has evolved so much since its beginnings. What makes it worse is that Hinduism keeps all the beliefs it ever had, it does not discard anything, and it continues to evolve and branch. </p><p></p><p></p><p><span style="font-size: 10px">We come to see that older notions of caste, karma and reincarnation in Hindu Traditions involve a movement of the soul higher on the hierarchy system of Castes. Good karma leads to a higher position on the "Caste ladder".... eventually one becomes a Kshatriya then Brahman then Sadhu/Bhagat (highest position) and is then liberated. </span></p><p><span style="font-size: 10px"></span></p><p><span style="font-size: 10px">This is not mentioned or discussed in Sri Guru Granth Sahib, as far as I know. </span></p><p></p><p>It is central because the Bhagati discipline prescribed in Sri Guru Granth Sahib is a way of obtaining God's grace, which releases us from reincarnation. Reincarnation means constant suffering, release from it gives peace and satisfaction. God's grace is the door out of it and Bhagati is the way to the door.</p><p>If one says its not central, I would ask why follow Guru Nanak's way to life if you don't believe in reincarnation?</p><p></p><p>Well, according to Sri Guru Granth Sahib, apparently the past actions do affect us in this life. But we are only to concern ourselves with this life, and cleansing only occurs when:</p><p><span style="font-size: 9px"><span style="font-size: 10px"><a href="http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=1006&english=t&id=43048#l43048" target="_blank"><u>Page 1006, Line 10</u></a> Guru Arjan Dev ji</span></span></p><p><span style="font-size: 9px"></span></p></blockquote><p></p>
[QUOTE="BhagatSingh, post: 132407, member: 2610"] [b]An informal critique of Dr. Baldev Singh's article plus a discussion of things brought up in the thread.[/b] [SIZE=2] I still have to see what Kala Afghana has written but I have read Dr. [URL="http://www.sikhspectrum.com/082006/reincarnation.htm"]Baldev Singh's article[/URL] several times now... I have to say I found it kind of funny this time around. Now that I understand the Fact of Evolution and have some understanding of Eastern Traditions (Budddhism, Hinduism and its schools, Sikhism), I don't buy into his arguments. I am sure Dr Baldev Singh ji is being quite honest with his interpretations of Gurbani but I am not so sure if they are correct at all. In fact, they have been interpreted with scientific glasses, which simply gives a scientific overtone to all verses he presents. and such overtones are just not there in the original. A simple fact of history that Modern Science is fairly recent compared to Guru Nanak's time, puts doubt on interpreting Sri Guru Granth Sahib scientifically. You just won't get the right interpretation if you interpret it in a modern context, and so Dr. Baldev Singh's article is what you would expect as a result, in hindsight. I think [URL="http://www.sikhphilosophy.net/sikh-sikhi-sikhism/9096-reincarnation-4.html#post132300"]G Singh's Post (provided by Dalbirk ji here i nthe thread)[/URL] pretty much explains reincarnation in Sikhism. There IS a belief in reincarnation and transmigration of souls. ---------------------------- Dr Baldev Singh ji says: [/SIZE][SIZE=2] I am not so sure of this actually. This is one of the assumptions Singh makes in his article. I am not so sure Guru Nanak rejected the caste system, he certainly rejected the discrimination based on caste system. Races aren't like castes but if one takes the analogy at the superficially, then Guru Nanak was against Racism not the idea that there are separate races. Although, back in the day, castes would be considered no different to races. As per the following Verse, we see Guru Nanak ji is not rejecting castes: [/SIZE][SIZE=2] [/SIZE] [SIZE=2]In this verse, Guru Ramdas ji says that castes were created by God. [/SIZE][SIZE=2] So he says based on his assumption Guru Nanak would have rejected the whole concept of Reincarnation because it supports Caste. Whether reincarnation supports caste, is a separate issue and it may not have to be the case all the time, but since we see that Caste is not rejected, there is no reason to think Guru Nanak would reject reincarnation. In all Eastern Traditions there exists this notion of Samsara, the cycle of creation and destruction. At the largest scale, it is the creation and destruction of the cosmos. At a smaller scale of the individual, it is the creation of destruction of life. Life is full of suffering and so to escape the cycle, samsara, was the goal of human life if one wanted peace and happiness. [side note: Life was full of suffering during Guru Nanak Dev ji's time and before. Its much easier now because of Modern Medicine and all the technologies such as sewer systems, electricity and proper housing and such. But back then sickness and death were very common and old age was pretty unbearable.] ----------------------- Baldev Singh ji then says: [/SIZE][SIZE=2] Well, I am not so sure that it evolution is even remotely similar to reincarnation, and Baldev Singh ji has presented no reason to show that it is. His claim is basless. Recall that reincarnation is Samsara on the smaller scale, on an individual 'scale. It is a cycle of creation and destruction. Evolution is not a cyclical cycle of creation and destruction. ----------------------------------- Singh then argues that: [/SIZE][SIZE=2]Hence, essence of God is present in everything. We call it soul when it is specifically present in life. It does not have to be consciousness, in that sense. BTW contrary to what Singh seems to believe, this is exactly what Hindu tradtions also say about the soul, and it does not contradict with reincarnation. In Sri Guru Granth Sahib, soul is not separate from God but it does have to suffer during life. Reincarnation means that the soul has to suffer over and over again. The discipline of Bhagati is ultimately meant to release the soul from the the cycle of births and deaths, from the suffering. [/SIZE][SIZE=2] -------X----------X-----------X--------------- [/SIZE]Narayanjot Kaur ji, Your questions can not be so easily answered because Hinduism has evolved so much since its beginnings. What makes it worse is that Hinduism keeps all the beliefs it ever had, it does not discard anything, and it continues to evolve and branch. [SIZE=2]We come to see that older notions of caste, karma and reincarnation in Hindu Traditions involve a movement of the soul higher on the hierarchy system of Castes. Good karma leads to a higher position on the "Caste ladder".... eventually one becomes a Kshatriya then Brahman then Sadhu/Bhagat (highest position) and is then liberated. This is not mentioned or discussed in Sri Guru Granth Sahib, as far as I know. [/SIZE] It is central because the Bhagati discipline prescribed in Sri Guru Granth Sahib is a way of obtaining God's grace, which releases us from reincarnation. Reincarnation means constant suffering, release from it gives peace and satisfaction. God's grace is the door out of it and Bhagati is the way to the door. If one says its not central, I would ask why follow Guru Nanak's way to life if you don't believe in reincarnation? Well, according to Sri Guru Granth Sahib, apparently the past actions do affect us in this life. But we are only to concern ourselves with this life, and cleansing only occurs when: [SIZE=1][SIZE=2][URL="http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=1006&english=t&id=43048#l43048"][U]Page 1006, Line 10[/U][/URL] Guru Arjan Dev ji[/SIZE] [/SIZE] [/QUOTE]
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