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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
Understand The Will;MEET The LORD
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<blockquote data-quote="Sikh80" data-source="post: 68686" data-attributes="member: 5290"><p><span style="font-size: 18px"><span style="font-family: 'GurbaniAkharThick'"><span style="color: #800000">sBnw rwgW ivic so Blw BweI ijqu visAw min Awie ] </span></span><span style="color: green"><span style="font-family: 'AnmolLipiHeavy'">(1423-17, slok vwrW qy vDIk, mÚ 4)</span></span></span></p><p><strong><u><span style="color: blue">Among all Ragas, that one is sublime, O Siblings of Destiny, by which the Lord comes to abide in the mind.</span></u></strong></p><p><span style="font-size: 18px"><span style="color: #800000"><span style="font-family: 'GurbaniAkharThick'">rwgu nwdu sBu scu hY kImiq khI n jwie ] </span></span><span style="color: green"><span style="font-family: 'AnmolLipiHeavy'">(1423-18, slok vwrW qy vDIk, mÚ 4)</span></span></span></p><p><strong><u><span style="color: blue">Those Ragas which are in the Sound-current of the Naad are totally true; their value cannot be expressed.</span></u></strong></p><p><span style="font-size: 18px"><span style="color: #800000"><span style="font-family: 'GurbaniAkharThick'">rwgY nwdY bwhrw ienI hukmu n bUiJAw jwie ] </span></span><span style="color: green"><span style="font-family: 'AnmolLipiHeavy'">(1423-18, slok vwrW qy vDIk, mÚ 4)</span></span></span></p><p><strong><u><span style="color: blue">Those Ragas which are not in the Sound-current of the Naad - by these, the Lord's Will cannot be understood.</span></u></strong></p><p><span style="font-size: 18px"><span style="color: #800000"><span style="font-family: 'GurbaniAkharThick'">nwnk hukmY bUJY iqnw rwis hoie siqgur qy soJI pwie ] </span></span><span style="color: green"><span style="font-family: 'AnmolLipiHeavy'">(1423-19, slok vwrW qy vDIk, mÚ 4)</span></span></span></p><p><strong><u><span style="color: blue">O Nanak, they alone are right, who understand the Will of the True Guru.</span></u></strong></p><p></p><p><span style="font-family: 'Verdana'"><a href="http://www.rpi.edu/~anandh/nishkam/periodicals/sikh_review.html" target="_blank"><u><span style="color: #0000ff">http://www.rpi.edu/~anandh/nishkam/periodicals/sikh_review.html</span></u></a></span></p><p><span style="font-family: 'Verdana'"></span></p><p><span style="font-family: 'Verdana'">********************************************************************************</span></p><p><span style="font-family: 'Verdana'"></span></p><p><span style="font-family: 'Verdana'"><strong>Hukam - The Divine Will and Human Freedom</strong></span></p><p><span style="font-family: 'Verdana'">by Shashi Bala Ph.D</span></p><p><span style="font-family: 'Verdana'"></span></p><p><span style="font-family: 'Verdana'">The problem of freedom and determinism is one of the most crucial subjects of philosophy. Man has the potential for freedom due to the presence of the Divine Spirit in him. The present life of man is determined by the deeds of his previous life and it offers an opportunity for him to practise righteousness. Only actions can determine man's freedom and not the passivity of life. If man's thoughts and deeds are rigidly determined by the forces beyond his control, then he can neither act differently nor can choose the course of events in his own life.</span></p><p><span style="font-family: 'Verdana'"></span></p><p><span style="font-family: 'Verdana'">In Sikhism, two types of statements are found in the Holy Scripture. One states the supremacy of the Divine Will (hukam) and the other explains man's freedom in absolute submission to the Divine Will. God is One who created the world with all its diversity and plurality and He can only understand it. God is transcendent as well as immanent. He Himself has put the beings to work; Himself has created temptation by giving it the intoxicating herb of worldly love (maya) and Himself directs man to perform action.[1] In this way, God Himself brings into existence the whole creation by His Divine Ordinance (hukam) and thus keeps all the beings in His Command.[2] Every created being is dependent on God for its sustenance. God is Omnipotent as well as Omniscient and also knower of everything. This criterion of judgement of man's deeds is in God's hands and only He can recognize the true and the false. It is repeatedly stressed that God Himself does, Himself makes others do, and can reform the mortals by His Divine Ordinance.[3]</span></p><p><span style="font-family: 'Verdana'"></span></p><p><span style="font-family: 'Verdana'">On the other hand, man's life on this earth is transitory. From birth to death, he remains engrossed in worldly things and perishes due to spiritual darkness. The soul, being immortal, survives bodily death and goes into another body. In this way the process of transmigration of soul and the cycle of rebirth continues. All types of disease, suffering, separation, birth and death proceed from the sinful enjoyment of worldly pleasures. Man's identification with the false-self delimits his consciousness and creates fragmentary and narrow vision. Man's indulgence in the fulfillment of worldly aspirations reinforce his ego and strengthen the false notion of separateness. This type of attitude creates a feeling of self-centeredness, self-alienation, self-doubt and inner emptiness. In such a state of mind, man finds security in mundane things which enhance his illusions. </span></p><p><span style="font-family: 'Verdana'"></span></p><p><span style="font-family: 'Verdana'"></span></p></blockquote><p></p>
[QUOTE="Sikh80, post: 68686, member: 5290"] [SIZE=5][FONT=GurbaniAkharThick][COLOR=#800000]sBnw rwgW ivic so Blw BweI ijqu visAw min Awie ] [/COLOR][/FONT][COLOR=green][FONT=AnmolLipiHeavy](1423-17, slok vwrW qy vDIk, mÚ 4)[/FONT][/COLOR][/SIZE] [B][U][COLOR=blue]Among all Ragas, that one is sublime, O Siblings of Destiny, by which the Lord comes to abide in the mind.[/COLOR][/U][/B] [SIZE=5][COLOR=#800000][FONT=GurbaniAkharThick]rwgu nwdu sBu scu hY kImiq khI n jwie ] [/FONT][/COLOR][COLOR=green][FONT=AnmolLipiHeavy](1423-18, slok vwrW qy vDIk, mÚ 4)[/FONT][/COLOR][/SIZE] [B][U][COLOR=blue]Those Ragas which are in the Sound-current of the Naad are totally true; their value cannot be expressed.[/COLOR][/U][/B] [SIZE=5][COLOR=#800000][FONT=GurbaniAkharThick]rwgY nwdY bwhrw ienI hukmu n bUiJAw jwie ] [/FONT][/COLOR][COLOR=green][FONT=AnmolLipiHeavy](1423-18, slok vwrW qy vDIk, mÚ 4)[/FONT][/COLOR][/SIZE] [B][U][COLOR=blue]Those Ragas which are not in the Sound-current of the Naad - by these, the Lord's Will cannot be understood.[/COLOR][/U][/B] [SIZE=5][COLOR=#800000][FONT=GurbaniAkharThick]nwnk hukmY bUJY iqnw rwis hoie siqgur qy soJI pwie ] [/FONT][/COLOR][COLOR=green][FONT=AnmolLipiHeavy](1423-19, slok vwrW qy vDIk, mÚ 4)[/FONT][/COLOR][/SIZE] [B][U][COLOR=blue]O Nanak, they alone are right, who understand the Will of the True Guru.[/COLOR][/U][/B] [FONT=Verdana][URL="http://www.rpi.edu/~anandh/nishkam/periodicals/sikh_review.html"][U][COLOR=#0000ff]http://www.rpi.edu/~anandh/nishkam/periodicals/sikh_review.html[/COLOR][/U][/URL] ******************************************************************************** [B]Hukam - The Divine Will and Human Freedom[/B][/FONT] [FONT=Verdana]by Shashi Bala Ph.D The problem of freedom and determinism is one of the most crucial subjects of philosophy. Man has the potential for freedom due to the presence of the Divine Spirit in him. The present life of man is determined by the deeds of his previous life and it offers an opportunity for him to practise righteousness. Only actions can determine man's freedom and not the passivity of life. If man's thoughts and deeds are rigidly determined by the forces beyond his control, then he can neither act differently nor can choose the course of events in his own life. In Sikhism, two types of statements are found in the Holy Scripture. One states the supremacy of the Divine Will (hukam) and the other explains man's freedom in absolute submission to the Divine Will. God is One who created the world with all its diversity and plurality and He can only understand it. God is transcendent as well as immanent. He Himself has put the beings to work; Himself has created temptation by giving it the intoxicating herb of worldly love (maya) and Himself directs man to perform action.[1] In this way, God Himself brings into existence the whole creation by His Divine Ordinance (hukam) and thus keeps all the beings in His Command.[2] Every created being is dependent on God for its sustenance. God is Omnipotent as well as Omniscient and also knower of everything. This criterion of judgement of man's deeds is in God's hands and only He can recognize the true and the false. It is repeatedly stressed that God Himself does, Himself makes others do, and can reform the mortals by His Divine Ordinance.[3] On the other hand, man's life on this earth is transitory. From birth to death, he remains engrossed in worldly things and perishes due to spiritual darkness. The soul, being immortal, survives bodily death and goes into another body. In this way the process of transmigration of soul and the cycle of rebirth continues. All types of disease, suffering, separation, birth and death proceed from the sinful enjoyment of worldly pleasures. Man's identification with the false-self delimits his consciousness and creates fragmentary and narrow vision. Man's indulgence in the fulfillment of worldly aspirations reinforce his ego and strengthen the false notion of separateness. This type of attitude creates a feeling of self-centeredness, self-alienation, self-doubt and inner emptiness. In such a state of mind, man finds security in mundane things which enhance his illusions. [/FONT] [/QUOTE]
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Understand The Will;MEET The LORD
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