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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="spnadmin" data-source="post: 132408" data-attributes="member: 35"><p><strong>Re: An informal critique of Dr. Baldev Singh's article plus a discussion of things brought up in the thread.</strong></p><p></p><p>Bhagat Singh ji</p><p></p><p>Here are a few reactions to your comprehensive answers.</p><p></p><p>Dr. Baldev Singh was a humorist. So there may have been places in his article where you thought it funny and he was in fact being facetious. I would have to go back and find exact examples. Dr. 'Baldev Singh was a scientist. As a matter of fact he had his doctorate in pharmacology and worked in pharmaceutical research for many years before his recent passing. Rather than see the results of his analysis "scientific" I tend to see his approach to be more revealing of the keen logic of a good researcher. He has written extensively about Sikhism and I encourage you to read the vast number of articles he has contributed over the years. </p><p></p><p>His work appears in Sikh Spectrum, Global Sikh Studies, and Sikh Bulletin. The latter publication has frequently been targeted as a pro Kala Afghana and atheist journal.</p><p></p><p>Are you sure that Sri Guru Granth Sahib connects reincarnation to movement of the soul through a hierarchy of spiritual states? Are you sure that it does not? What do you believe Sri Guru Granth Sahib teaches are the steps to liberation from the cycle of life and death? Is this similar to the Hindu concept of mukhti or not?</p><p></p><p>It is precisely my concern that an ordinary understanding of reincarnation nearly always refers to successive stages of improvement. That idea of working every so sequentially toward mukhti, that makes me pause and ask questions.</p><p></p><p>You are quite right when you say that Hinduism has evolved. It is always difficult to talk about "hinduism" in comparison to x y or z belief system without being simplistic because there are so many ways to practice Hinduism. For some it is not even a religion but a way of life. And many reject the caste system while others have a very abstract view of god, as non personal and transcendent. I am both aware and sensitive to the issues you raise.</p><p></p><p>I hope I have used the word not so much generically, but in reference to the Law of Manu and the Ramayana, rather than all of Hinduism. </p><p></p><p></p><p>I do wonder about the vichaar you have given for several of the verses from Gurbani. But look forward to your posting the entire shabads and telling us what you believe they say..</p><p></p><p></p><p> </p><p></p><p>But my questions have not been answered. :happykaur:</p></blockquote><p></p>
[QUOTE="spnadmin, post: 132408, member: 35"] [b]Re: An informal critique of Dr. Baldev Singh's article plus a discussion of things brought up in the thread.[/b] Bhagat Singh ji Here are a few reactions to your comprehensive answers. Dr. Baldev Singh was a humorist. So there may have been places in his article where you thought it funny and he was in fact being facetious. I would have to go back and find exact examples. Dr. 'Baldev Singh was a scientist. As a matter of fact he had his doctorate in pharmacology and worked in pharmaceutical research for many years before his recent passing. Rather than see the results of his analysis "scientific" I tend to see his approach to be more revealing of the keen logic of a good researcher. He has written extensively about Sikhism and I encourage you to read the vast number of articles he has contributed over the years. His work appears in Sikh Spectrum, Global Sikh Studies, and Sikh Bulletin. The latter publication has frequently been targeted as a pro Kala Afghana and atheist journal. Are you sure that Sri Guru Granth Sahib connects reincarnation to movement of the soul through a hierarchy of spiritual states? Are you sure that it does not? What do you believe Sri Guru Granth Sahib teaches are the steps to liberation from the cycle of life and death? Is this similar to the Hindu concept of mukhti or not? It is precisely my concern that an ordinary understanding of reincarnation nearly always refers to successive stages of improvement. That idea of working every so sequentially toward mukhti, that makes me pause and ask questions. You are quite right when you say that Hinduism has evolved. It is always difficult to talk about "hinduism" in comparison to x y or z belief system without being simplistic because there are so many ways to practice Hinduism. For some it is not even a religion but a way of life. And many reject the caste system while others have a very abstract view of god, as non personal and transcendent. I am both aware and sensitive to the issues you raise. I hope I have used the word not so much generically, but in reference to the Law of Manu and the Ramayana, rather than all of Hinduism. I do wonder about the vichaar you have given for several of the verses from Gurbani. But look forward to your posting the entire shabads and telling us what you believe they say.. But my questions have not been answered. :happykaur: [/QUOTE]
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