The origin of the idea of transmigration is traced back to the post-Vedic period. The early Aryans simply believed that good men ascended to heaven to join company with the gods while the souls of the wicked sank down into the abyss of hell. The postulate that there is no unmerited happiness and unmerited misery and that the individual soul takes after death a new existence during which it reaps what, good or bad, it had sown earlier was first propounded in the Satpatha Brahmana, one of the several commentaries that preceded the appearance of the Upanisads. Since then in India the highest spiritual goal has been the release of the jivatma from the cycle of birth and death or avagaman (literally: coming and going). Different traditions within the Indian religious systems offer different analyses and correspondingly different solutions. One view is that since transmigration is subject to karma or actions, the cycle can be broken only through the annihilation or karma. Various methods have been suggested to achieve this end such as renunciation, non-action, ritualism and gian (jnana) or philosophical and metaphysical knowledge.
Transmigration Of Soul
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The doctrines of transmigration of soul and karma are accepted in the Sikh system, but with significant individual shades and emphases. Karma, it is true, determines its own consequence: jehe karma kamai teha hoisi—as one acts so shall one be - "According to the actions one has committed, so does the mortal become." (GG, 730). However, karma as part of the Divine Order (hukam) is a natural compulsion and hence is unavoidable. What is needed, therefore, is not annihilation of karma through non-action, but doing good deeds and avoiding evil ones. Men are naturally endowed with power to discriminate between good and evil. Human life is on this account a valuable chance not to be frittered away. Guru Nanak warns: suni suni sikh hamari sukritu kita rahasi mere jiare bahuri na avai vari — "Listen, listen to my advice, O my Mind! Only good deeds shall endure, and there may not be another chance" (GG, 154). Says Guru Arjan: milu jagadis milan ki baria chirankal ih deh sanjaria — "do meet the Lord of the Universe, for now is the time. After ages (passing through many different forms) have you attained the gift of human life” (GG, 176). Here in the world man has the opportunity to achieve ethical perfection, cherish the Lord and earn final release.
Secondly, what lies at the root of the problem is not karma, but haumai, i.e. egoity or the sense of I-ness. Jivatma (individual soul) is a spark or ray of the Ineffable Spirit, Paramatma, and its deliverance lies in its reunion with its source. What hinders such reunion is the jiva’s egoism. The jiva confined in its narrow shell and devoid of understanding of the infiniteness of Reality claims for itself a separate, individuated existence. It is haumai that robs a jiva’s karma or potential merit. Even the holiest of acts would not avail when accompanied by haumai or self-conceit. Says Guru Arjan, Nanak V: jo jo karam kie hau haumai te te bhae ajae — "All actions performed in ego go waste,” (GG, 999) and apas kau karamvantu kahavai, janami marai bahu joni bhramavai — "As long as he (jiva) thinks he is the doer, so long shall he continue wandering through wombs and births” (GG, 278).
What is needed is not annihilation of karma, but the conquest of haumai. This is done through right understanding of hukam (Divine Order), and the sabad (Divine Word) itself. As says Guru Amar Das, Nanak III, ham kia ham karahage ham murakh gavar karnaivala visaria dujai bhai piaru — "Utterly misguided are they who, filled with ego lay out many claims for what has been done and for what remains to be done, forgetting the one who guides all of our actions, and falling a prey to illusion and duality” (GG, 39). When haumai is overcome and actions are dedicated to God, individuation ceases and the soul merges into the Absolute Beings.
What is needed is not annihilation of karma, but the conquest of haumai. This is done through right understanding of hukam (Divine Order), and the sabad (Divine Word) itself. As says Guru Amar Das, Nanak III, ham kia ham karahage ham murakh gavar karnaivala visaria dujai bhai piaru — "Utterly misguided are they who, filled with ego lay out many claims for what has been done and for what remains to be done, forgetting the one who guides all of our actions, and falling a prey to illusion and duality” (GG, 39). When haumai is overcome and actions are dedicated to God, individuation ceases and the soul merges into the Absolute Beings.
Another Sikh principle having bearing on the concept of transmigration is that of nadar. Divine Order (hukam) although generally immutable is yet tempered by nadar or Divine Grace. The law of transmigration of soul, too, does not condemn a soul to irrevocable predestination and eternal karmik chakra. God’s nadar (literally: favourable glance) can at any stage redeem a soul and release it forever from the circuit of avagaman or transmigration. Mukti or deliverance from the bondage of birth and death, according to Sikh belief, is not contingent upon the end to the present life. With God’s grace one can be a jivan-mukta, emancipated while still living. What is required of the seeker of nadar is to behave and act in such a way that he qualifies himself for His grace. Thus while karma is necessary and good deeds helpful, liberation finally comes through nadar. Says Guru Nanak in the Japji, karmi avai kapra nadari mokhu duaru— "body is determined by karma, but through nadar is found the door to liberation” (GG,
There is nothing dreadful as such about birth and death, i.e. transmigration, although to transcend the cycle is ever the soul’s goal. Birth and death are part of hukam and are to be accepted as His raza or Will. Guru Nanak says: jammanu marna hukamu pachhanu — "know that birth and death are by His hukam alone,” (GG, 412). Again, jammanu marana hukamu hai bhanai avai jai — "birth and death are by His hukam; by His Will does one come and go” (GG, 472). Besides being in tune with the Divine Will and practising humility and truth, the jiva is urged, in Sikhism, to take shelter in nam or sabda. Without savouring nam one wanders endlessly from birth to birth. Says Guru Nanak gur kau jani na janai kia tisu chaju acharu andhulai namu visaria manmukhi andh gubaru avanu janu na chukai mari janamai hoi kahuaru — "They who have not cherished the Guru nor realized nam will continue to transmigrate” (GG, 19).
http://www.sikhiwiki.org/index.php/Soul
http://www.sikhiwiki.org/index.php/Soul
Does Sikhism Believe in Reincarnation?
Baldev Singh
Only recently have I replied to this excellent question asked by a reader from Canada. Since this question has been raised again, I am going to dig deeper to answer it. Before I came on the scene to interpret Guru Nanak’s teachings, numerous other scholars who have studied Aad Guru Granth Sahib (AGGS) concluded that Guru Nanak rejected the doctrines of “karma and reincarnation.” Moreover, to understand this better one needs to comprehend what constitute the Varna Ashrama Dharma/caste system. Together the caste along with the karma and reincarnation (or transmigration) constitutes the three external pillars of the caste system arranged on a hierarchical pyramid structure. In other words, both Karma and reincarnation are part of the invented trilogy and they both are designed to justify the caste base factor. Because of the time and space constraints, I will bypass addressing the internal pillars of Hinduism designed to augment and perpetuate the caste system.
for the rest Of article please refer:
Does Sikhism Believe in Reincarnation?
Baldev Singh
Only recently have I replied to this excellent question asked by a reader from Canada. Since this question has been raised again, I am going to dig deeper to answer it. Before I came on the scene to interpret Guru Nanak’s teachings, numerous other scholars who have studied Aad Guru Granth Sahib (AGGS) concluded that Guru Nanak rejected the doctrines of “karma and reincarnation.” Moreover, to understand this better one needs to comprehend what constitute the Varna Ashrama Dharma/caste system. Together the caste along with the karma and reincarnation (or transmigration) constitutes the three external pillars of the caste system arranged on a hierarchical pyramid structure. In other words, both Karma and reincarnation are part of the invented trilogy and they both are designed to justify the caste base factor. Because of the time and space constraints, I will bypass addressing the internal pillars of Hinduism designed to augment and perpetuate the caste system.
for the rest Of article please refer:
Does Sikhism Believe in Reincarnation?
Adi Granth and Dasam Granth, a comparison: similarity...
1.
2.
3.
4.
5. Both believe in the law of karma and transmigration
of soul.
for complete article :
Sikh Gurus
1.
2.
3.
4.
5. Both believe in the law of karma and transmigration
of soul.
for complete article :
Sikh Gurus
[FONT=Arial, Helvetica, sans-serif]Sikhism and Other Religions
Hinduism[/FONT]
[FONT=Arial, Helvetica, sans-serif]Bani Concerning Hinduism
[/FONT]
[FONT=Arial, Helvetica, sans-serif]Similarities[/FONT]
[FONT=Arial, Helvetica, sans-serif] Reincarnation
Like Hinduism Sikhims believes in the transmigration of the soul. There are countless cycles of births and deaths. One only breaks this cycle when they achieve mukhti (merger with God) [/FONT]
[FONT=Arial, Helvetica, sans-serif] Karma
Karma regulates the reincarnation and transmigration of the soul, Sikhism links Karma with the doctrine of Grace.[/FONT]
[FONT=Arial, Helvetica, sans-serif]"Mortals obtain a human body as a result of good deeds but he reaches the gate ofsalvation with God's kind grace." (Guru Nanak, Japji)[/FONT]
[FONT=Arial, Helvetica, sans-serif] Maya
The world is just an illusion and some get enchanted with this illusion and forget God[/FONT]
[FONT=Arial, Helvetica, sans-serif]Differences[/FONT]
[FONT=Arial, Helvetica, sans-serif] Sikhism rejects polytheism and accepts monotheism. Whereas Sikhism starts with one God and universalizes Him, Hinduism starts with many Gods and occasionally gives glimpses of 'One'. [/FONT]
[FONT=Arial, Helvetica, sans-serif]"I do not accept Ganesha as important. I do not meditate on Krishna, neither on Vishnu. I do not hear them and do not recognize them. My love is with the Lotus feet of God. He is my protector, the Supreme Lord. I am dust of his Lotus feet." (Guru Gobind Singh, Krishna Avatar)[/FONT]
[FONT=Arial, Helvetica, sans-serif]Authority of the Vedas and the belief that the truth revealed in them is absolute and that reading them one can realize perfection.[/FONT]
[FONT=Arial, Helvetica, sans-serif]"I have read all the Vedas, but my mind's separation from God is not removed and the five demons of my house (body) are stilled not even for an instant." (Guru Arjan Dev, Ashtpadis, pg. 687)[/FONT]
[FONT=Arial, Helvetica, sans-serif] Sikhism does not recognize any priestly class.[/FONT]
[FONT=Arial, Helvetica, sans-serif]"Kabir, the Brahman may be the Guru of the world, but he is not the Guru of the saints. He rots to death in the perplexities of the four Vedas" (Bhagat Kabir, Salok, pg. 1377)[/FONT]
[FONT=Arial, Helvetica, sans-serif] Rejection of the Ashrama Dharma theory of dividing man's life into four stages. Instead the Gurus emphasized living the householders life. Rejection of the Varna distinction of division of human society into higher and lower castes.[/FONT]
[FONT=Arial, Helvetica, sans-serif]"There are four castes of the literates, warriors, cultivators and menials and the four stages of life. He who meditates on the Lord is the most distinguished amongst men." (Guru Ram Das, Gond, pg. 861)[/FONT]
[FONT=Arial, Helvetica, sans-serif]"The Lord asks not mortals caste and birth, so find thou out the Lord's True Home (truth). That alone is man's caste and that his glory, as are the deeds which he does." (Guru Nanak, Parbhati, pg. 1330)[/FONT]
[FONT=Arial, Helvetica, sans-serif] The Gurus rejected the Avtara theory of the incarnations of God. The Gurus not only exposed the mortality of these gods but used stories to illustrate moral values, such as 'pride leads to a fall' illustrated by the story of Harnakhash, untouchability becoming superior through devotion to God by Krishna stories and stories where Bhrahma, Vishnu and Shiva are shown to be ordinary mortals. The Gurus stressed that there is only one God and that these gods and goddeses were not true.[/FONT]
[FONT=Arial, Helvetica, sans-serif]"In every age, the Lord creates the kings, who are sung of as His incarnations. Even they have not found His limits." (Guru Amar Das, Ashtpadis, pg. 423)[/FONT]
[FONT=Arial, Helvetica, sans-serif]"Millions of incarnations of Vishnu and Shiv, with matted hair Desire Thee, O Kind Lord, with endless longing of their mind and body. Infinite and Inaccessible is Lord, the World Sustainer, and He is the Omnipresent wealthy Master. The gods, perfect persons, heavenly heralds and celestial singers contemplate on Thee. The greater gods and heavenly dancers utter Thine praises. Myrids of kings, gods and many super human beings remember the Lord and hail Him." (Guru Arjan Dev, Chhant, pg. 455)[/FONT]
[FONT=Arial, Helvetica, sans-serif] Worship of idols and images.[/FONT]
[FONT=Arial, Helvetica, sans-serif]"The blind ignorant ones stray in doubt and so deluded, deluded they pluck flowers for worship. They worship the lifeless stones and adore tombs. Their service all goes in vain." (Guru Ram Das, Malar, pg. 1264)[/FONT]
[FONT=Arial, Helvetica, sans-serif]"They who say the stone is a god; in vain is their service. He who falls at the feet of the stone; vain goes his labour. My Lord ever speaks. The Lord gives gifts to all the living beings. The Lord is within, but the blind one knows not. Deluded by doubt, he is caught in a noose. The stone speaks not, nor gives anything. In vain are the ceremonies of the idolater, and fruitless his service." (Guru Arjan Dev, Bhairo, pg. 1160)[/FONT]
[FONT=Arial, Helvetica, sans-serif] The Gita and Vedanta goal of a Mukt. Once he achieves salvation he does not live for the community. In Sikhism the Gurmukh achieving salvation lives to save others.[/FONT]
[FONT=Arial, Helvetica, sans-serif]"Abandon lust, wrath, avarice and worldly love. Thus be rid of both birth and death. Distress and darkness shall depart from thy home, when, within thee, the Guru implants wisdom and lights the Divine lamp. He, who serves the Lord crosses the sea of life. Through the Guru, O slave Nanak, the entire world is saved." (Guru Arjan Dev, Gauri, pg. 241)[/FONT]
[FONT=Arial, Helvetica, sans-serif] Belief that reading of the six Shastras and their mastery will bring salvation.[/FONT]
[FONT=Arial, Helvetica, sans-serif]"The greatly voluminous Simirtis and Shastras stretch out the extension of worldly love. The fools read them, but know not their Lord. Some rare one knows Him by the Guru's grace. Of Himself the Creator does and makes others do. By means of the True Bani, He implants truth within the mortal." (Guru Amar Das, Maru, pg. 1053)[/FONT] [FONT=Arial, Helvetica, sans-serif]"Many Shashtras and many Simirtis have I seen and searched them all. Nanak, they equal not Lord God's invaluable Name." (Guru Arjan Dev, Gauri, pg. 265)[/FONT] [FONT=Arial, Helvetica, sans-serif] Rejection of Sanskrit or any language as being sacred.[/FONT][FONT=Arial, Helvetica, sans-serif][/FONT]
The Sikhism Home Page: Sikhism and Other Religions
Hinduism[/FONT]
[FONT=Arial, Helvetica, sans-serif]Bani Concerning Hinduism
[/FONT]
[FONT=Arial, Helvetica, sans-serif]Similarities[/FONT]
[FONT=Arial, Helvetica, sans-serif] Reincarnation
Like Hinduism Sikhims believes in the transmigration of the soul. There are countless cycles of births and deaths. One only breaks this cycle when they achieve mukhti (merger with God) [/FONT]
[FONT=Arial, Helvetica, sans-serif] Karma
Karma regulates the reincarnation and transmigration of the soul, Sikhism links Karma with the doctrine of Grace.[/FONT]
[FONT=Arial, Helvetica, sans-serif]"Mortals obtain a human body as a result of good deeds but he reaches the gate ofsalvation with God's kind grace." (Guru Nanak, Japji)[/FONT]
[FONT=Arial, Helvetica, sans-serif] Maya
The world is just an illusion and some get enchanted with this illusion and forget God[/FONT]
[FONT=Arial, Helvetica, sans-serif]Differences[/FONT]
[FONT=Arial, Helvetica, sans-serif] Sikhism rejects polytheism and accepts monotheism. Whereas Sikhism starts with one God and universalizes Him, Hinduism starts with many Gods and occasionally gives glimpses of 'One'. [/FONT]
[FONT=Arial, Helvetica, sans-serif]"I do not accept Ganesha as important. I do not meditate on Krishna, neither on Vishnu. I do not hear them and do not recognize them. My love is with the Lotus feet of God. He is my protector, the Supreme Lord. I am dust of his Lotus feet." (Guru Gobind Singh, Krishna Avatar)[/FONT]
[FONT=Arial, Helvetica, sans-serif]Authority of the Vedas and the belief that the truth revealed in them is absolute and that reading them one can realize perfection.[/FONT]
[FONT=Arial, Helvetica, sans-serif]"I have read all the Vedas, but my mind's separation from God is not removed and the five demons of my house (body) are stilled not even for an instant." (Guru Arjan Dev, Ashtpadis, pg. 687)[/FONT]
[FONT=Arial, Helvetica, sans-serif] Sikhism does not recognize any priestly class.[/FONT]
[FONT=Arial, Helvetica, sans-serif]"Kabir, the Brahman may be the Guru of the world, but he is not the Guru of the saints. He rots to death in the perplexities of the four Vedas" (Bhagat Kabir, Salok, pg. 1377)[/FONT]
[FONT=Arial, Helvetica, sans-serif] Rejection of the Ashrama Dharma theory of dividing man's life into four stages. Instead the Gurus emphasized living the householders life. Rejection of the Varna distinction of division of human society into higher and lower castes.[/FONT]
[FONT=Arial, Helvetica, sans-serif]"There are four castes of the literates, warriors, cultivators and menials and the four stages of life. He who meditates on the Lord is the most distinguished amongst men." (Guru Ram Das, Gond, pg. 861)[/FONT]
[FONT=Arial, Helvetica, sans-serif]"The Lord asks not mortals caste and birth, so find thou out the Lord's True Home (truth). That alone is man's caste and that his glory, as are the deeds which he does." (Guru Nanak, Parbhati, pg. 1330)[/FONT]
[FONT=Arial, Helvetica, sans-serif] The Gurus rejected the Avtara theory of the incarnations of God. The Gurus not only exposed the mortality of these gods but used stories to illustrate moral values, such as 'pride leads to a fall' illustrated by the story of Harnakhash, untouchability becoming superior through devotion to God by Krishna stories and stories where Bhrahma, Vishnu and Shiva are shown to be ordinary mortals. The Gurus stressed that there is only one God and that these gods and goddeses were not true.[/FONT]
[FONT=Arial, Helvetica, sans-serif]"In every age, the Lord creates the kings, who are sung of as His incarnations. Even they have not found His limits." (Guru Amar Das, Ashtpadis, pg. 423)[/FONT]
[FONT=Arial, Helvetica, sans-serif]"Millions of incarnations of Vishnu and Shiv, with matted hair Desire Thee, O Kind Lord, with endless longing of their mind and body. Infinite and Inaccessible is Lord, the World Sustainer, and He is the Omnipresent wealthy Master. The gods, perfect persons, heavenly heralds and celestial singers contemplate on Thee. The greater gods and heavenly dancers utter Thine praises. Myrids of kings, gods and many super human beings remember the Lord and hail Him." (Guru Arjan Dev, Chhant, pg. 455)[/FONT]
[FONT=Arial, Helvetica, sans-serif] Worship of idols and images.[/FONT]
[FONT=Arial, Helvetica, sans-serif]"The blind ignorant ones stray in doubt and so deluded, deluded they pluck flowers for worship. They worship the lifeless stones and adore tombs. Their service all goes in vain." (Guru Ram Das, Malar, pg. 1264)[/FONT]
[FONT=Arial, Helvetica, sans-serif]"They who say the stone is a god; in vain is their service. He who falls at the feet of the stone; vain goes his labour. My Lord ever speaks. The Lord gives gifts to all the living beings. The Lord is within, but the blind one knows not. Deluded by doubt, he is caught in a noose. The stone speaks not, nor gives anything. In vain are the ceremonies of the idolater, and fruitless his service." (Guru Arjan Dev, Bhairo, pg. 1160)[/FONT]
[FONT=Arial, Helvetica, sans-serif] The Gita and Vedanta goal of a Mukt. Once he achieves salvation he does not live for the community. In Sikhism the Gurmukh achieving salvation lives to save others.[/FONT]
[FONT=Arial, Helvetica, sans-serif]"Abandon lust, wrath, avarice and worldly love. Thus be rid of both birth and death. Distress and darkness shall depart from thy home, when, within thee, the Guru implants wisdom and lights the Divine lamp. He, who serves the Lord crosses the sea of life. Through the Guru, O slave Nanak, the entire world is saved." (Guru Arjan Dev, Gauri, pg. 241)[/FONT]
[FONT=Arial, Helvetica, sans-serif] Belief that reading of the six Shastras and their mastery will bring salvation.[/FONT]
[FONT=Arial, Helvetica, sans-serif]"The greatly voluminous Simirtis and Shastras stretch out the extension of worldly love. The fools read them, but know not their Lord. Some rare one knows Him by the Guru's grace. Of Himself the Creator does and makes others do. By means of the True Bani, He implants truth within the mortal." (Guru Amar Das, Maru, pg. 1053)[/FONT] [FONT=Arial, Helvetica, sans-serif]"Many Shashtras and many Simirtis have I seen and searched them all. Nanak, they equal not Lord God's invaluable Name." (Guru Arjan Dev, Gauri, pg. 265)[/FONT] [FONT=Arial, Helvetica, sans-serif] Rejection of Sanskrit or any language as being sacred.[/FONT][FONT=Arial, Helvetica, sans-serif][/FONT]
The Sikhism Home Page: Sikhism and Other Religions
For a detailed comparison with other religions and beliefs about transmigration of Soul and other facts.
http://www.greatcom.org/resources/handbook_of_todays_religions/03chap10/default.htm
http://www.greatcom.org/resources/handbook_of_todays_religions/03chap10/default.htm
Human life is just a stage in the upward march of the soul. The individual has got birth as a human being, after going through lower forms of life. Human life is the final stage in the soul's progress to divinity. It is for us to make the most of this opportunity and thereby end our cycle of transmigration.
Death means the destruction of the physical self. The ashes and bone dust mix with the elements. But the soul which leaves the body, awaits a new dwelling. Just as a person casts off worn-out garments and puts on other that are new, so the subtle soul casts off the worn-out body and dwells in a new form. If there were no continuance of the soul after death, how could it become perfect to merit union with the Almighty?
Sikhism believes in the immortality of the soul. The devotee has no fear of the pangs of death. In fact he welcomes death, because it gives him a chance for the merger into Divinity. The evil person, however, dreads death. For him, it will lead to the unending cycle of birth and death. After death, man comes to the next birth according to what he deserves. If he has been wicked and evil, he takes birth in the lower species. If he has done good deeds, he takes birth in a good family. The cycle of birth and death keeps the soul away from Divinity. It can merge with God, only if the individual, by spiritual effort, has amassed the capital of the Name(the Holy spirit as understood by Christians) and thus lives with the Holy Spirit.
Guru Arjan in the Sukhmani dwells on the sad plight of the soul which is not endowed with the Name. The soul in its lonely march through darkness can only find sustenance in the word of God. Otherwise it feels the weariness and pain of isolation.
The soul, Jiva, is a part of God. It is deathless like Him. Before creation, it lived with God. After Creation it takes bodily forms according to His Will. The soul is, however, nourished by virtue and meditation on "The name". The transmigration of the soul can come to an end by meditation and divine grace.
Death means the destruction of the physical self. The ashes and bone dust mix with the elements. But the soul which leaves the body, awaits a new dwelling. Just as a person casts off worn-out garments and puts on other that are new, so the subtle soul casts off the worn-out body and dwells in a new form. If there were no continuance of the soul after death, how could it become perfect to merit union with the Almighty?
Sikhism believes in the immortality of the soul. The devotee has no fear of the pangs of death. In fact he welcomes death, because it gives him a chance for the merger into Divinity. The evil person, however, dreads death. For him, it will lead to the unending cycle of birth and death. After death, man comes to the next birth according to what he deserves. If he has been wicked and evil, he takes birth in the lower species. If he has done good deeds, he takes birth in a good family. The cycle of birth and death keeps the soul away from Divinity. It can merge with God, only if the individual, by spiritual effort, has amassed the capital of the Name(the Holy spirit as understood by Christians) and thus lives with the Holy Spirit.
Guru Arjan in the Sukhmani dwells on the sad plight of the soul which is not endowed with the Name. The soul in its lonely march through darkness can only find sustenance in the word of God. Otherwise it feels the weariness and pain of isolation.
The soul, Jiva, is a part of God. It is deathless like Him. Before creation, it lived with God. After Creation it takes bodily forms according to His Will. The soul is, however, nourished by virtue and meditation on "The name". The transmigration of the soul can come to an end by meditation and divine grace.
Re-Incarnation And Transmigration
With the theory of Karma is associated the theory of rebirth. It is based on the conception that there is an intrinsic spiritual value in the soul of man, which guarantees its everlasting existence. Every creature is an organic part of the creation as a whole.
The conservation of spiritual values is also based on this idea.
In Sikh Way of Life there are two distinct doctrines which fall under the category of rebirth. When a soul passes from one human life to another, in its moral and spiritual progress, it goes on acquiring human births till it acquires Nirvana.
Such a rebirth is a blessing and gift of God. It means God out of His mercy and compassion has given us one more opportunity to fulfill our ultimate destiny and the seeker of Truth cries out, when He is at His door : "For many lives I have been separated from Thee, 0 Beloved. This life is dedicated to Thee, and Thy Love. (bahut janam bichre the madho eh janam tumare lekhe. Ravi Das panna 694).
Human life is an opportunity to rise to God and Heaven or fall into the hell of births and deaths. We exercise our free will within the limits of birth and death in our pilgrimage to Truth. That is why human life is called a very precious life (durlabh- manns-janam).
This reincarnation is in the ascending order till man completely eliminates rebirth. Through the Guru's word is rebirth eliminated"( sidh gost ) It is "God who created lower lives and the cycle of births and deaths."(avagaun tudh ap racaya- Asa di var) It is the path of thorns leading to the valley of flowers.
The Buddha is said to have passed through many births, stories about which are preserved in the Jatakas, and Avadans. Guru Gobind Singh Jee speaks of his past birth "as a great Yogi meditating in the Himalayas till His Spirit attained perfect union with God, and was sent as the torch bearer of Truth and Dharma."(Bachiter Natik)
Every man can cut asunder the bounds of birth and death during human life, and attain perfection. This hope is extended by the Sikh Gurus to the lowliest of the low, to every human being living on the planet, no matter what his status, color of the skin or nationality and race.
The Chains are cut asunder, Rebirth has ended, The mind is conquered and victory achieved. .Adi Granth, Guru Arjan : Bavan Akhari 38
Rebirth in the descending order is a punishment and a curse. The soul passes through animal lives suffering untold agonies. As a beast of burden he carries the load of his sins, without any opportunity to get out of his present predicament. This is transmigration avagavan. The wicked become victims of the wheel of sorrow.( haumai hoi bandhana, phir joni pahi, Asa- Di- Var).
[naamnet] 3.4 - Re-incarnation And Transmigration - The Voice of Sikh Youth
With the theory of Karma is associated the theory of rebirth. It is based on the conception that there is an intrinsic spiritual value in the soul of man, which guarantees its everlasting existence. Every creature is an organic part of the creation as a whole.
The conservation of spiritual values is also based on this idea.
In Sikh Way of Life there are two distinct doctrines which fall under the category of rebirth. When a soul passes from one human life to another, in its moral and spiritual progress, it goes on acquiring human births till it acquires Nirvana.
Such a rebirth is a blessing and gift of God. It means God out of His mercy and compassion has given us one more opportunity to fulfill our ultimate destiny and the seeker of Truth cries out, when He is at His door : "For many lives I have been separated from Thee, 0 Beloved. This life is dedicated to Thee, and Thy Love. (bahut janam bichre the madho eh janam tumare lekhe. Ravi Das panna 694).
Human life is an opportunity to rise to God and Heaven or fall into the hell of births and deaths. We exercise our free will within the limits of birth and death in our pilgrimage to Truth. That is why human life is called a very precious life (durlabh- manns-janam).
This reincarnation is in the ascending order till man completely eliminates rebirth. Through the Guru's word is rebirth eliminated"( sidh gost ) It is "God who created lower lives and the cycle of births and deaths."(avagaun tudh ap racaya- Asa di var) It is the path of thorns leading to the valley of flowers.
The Buddha is said to have passed through many births, stories about which are preserved in the Jatakas, and Avadans. Guru Gobind Singh Jee speaks of his past birth "as a great Yogi meditating in the Himalayas till His Spirit attained perfect union with God, and was sent as the torch bearer of Truth and Dharma."(Bachiter Natik)
Every man can cut asunder the bounds of birth and death during human life, and attain perfection. This hope is extended by the Sikh Gurus to the lowliest of the low, to every human being living on the planet, no matter what his status, color of the skin or nationality and race.
The Chains are cut asunder, Rebirth has ended, The mind is conquered and victory achieved. .Adi Granth, Guru Arjan : Bavan Akhari 38
Rebirth in the descending order is a punishment and a curse. The soul passes through animal lives suffering untold agonies. As a beast of burden he carries the load of his sins, without any opportunity to get out of his present predicament. This is transmigration avagavan. The wicked become victims of the wheel of sorrow.( haumai hoi bandhana, phir joni pahi, Asa- Di- Var).
[naamnet] 3.4 - Re-incarnation And Transmigration - The Voice of Sikh Youth
The Sikhs believe in the evolution of soul. The good or bad deeds done by any person affect his soul and cause it to have some characteristics peculiar to it. These characteristics determine the future course of the soul. Thieves, for instance, rarely desist from theft because of the inclinations of their soul created by frequent acts of theft. Since the Sikhs believe that a soul never dies so the effects of the actions follow the soul like a shadow. According to Sikhism salvation or deliverance from these impressions can be obtained through good deeds as well as by the grace of God's name. Guru Nanak explains this point clearly as follows:-
http://www.gurmat.info/sms/smspublications/introductiontosikhism/chapter4.html#Do%20the%20Sikhs%20believe%20in%20transmigration%20of%20soul?
"The mind is the paper on which are recorded our deeds good and bad, as the course of our cumulative actions dictate. But the Almighty is merciful for He can turn dross into gold and extinguish all our passions, and wanderings."
The Sikhs do not believe in predestined or pre ordained course of the soul. Our present action coupled with God's grace can change the course and set us on a new road. The sum total of our present actions can over-ride the past impressions and efface them altogether. Virtue or sin, therefore, is in the hands of the individuals. In the company of saints and by acting on the Guru's advice, the Sikhs change the course of their soul and as Bhai Gurdas puts it: "Take the high way and avoid narrow lanes." The whole idea is summed up by Guru Nanak in Japji as follows:- "We so not become saints or sinners
By merely saying that we are:
It is the actions that are recorded.
According to the seed we sow, is the fruit we reap.
By God's grace, O Nanak;
Man must either be saved or transmigrate."
In order to deserve God's grace, the Guru outlines the course of eradicating lust, anger, greed, infatuation and ego, and act in His will remembering Him every moment of life. The householder deserves grace as much as a hermit and there is no need to renounce the world. "He sends His grace to those who work at self-purification through obedience to the Holy word for which the virtues, such as purity, patience, and love are needed which are to be hammered out in our daily dealings with others, with constant suffering and sacrifice. Here we have to choose between God and the false pretty self, and according to our choice our future state will be a sad wandering in the darkness of ignorance of blissful residence with God. Those who succeed in doing so, their faces glow in the very light of God's own presence." By merely saying that we are:
It is the actions that are recorded.
According to the seed we sow, is the fruit we reap.
By God's grace, O Nanak;
Man must either be saved or transmigrate."
http://www.gurmat.info/sms/smspublications/introductiontosikhism/chapter4.html#Do%20the%20Sikhs%20believe%20in%20transmigration%20of%20soul?
- Jul 14, 2007
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Sikh80,
Thank you for sharing. You are a real seeker who is going thru the same steps as every seeker does.
As seekers of truth, we find ourselves separated from the masses. Finding a true friend is rare. Loneliness is the universal feeling that increases the need to belong. You have the invisible friend with you always. In fact, you are God himself experiencing the journey thru this long silk road. Without you, nothing can exist. It is God's wish - who is beyond the realms of matter, energy, space and time - to experience Himself within this realm of MEST.
Why you're facing an ordeal now is because, once you step within the boundaries of space and time, there is a loss of memory. Therefore, you have programmed yourself to remind your ownself that the drama set in front of you is but an illusion -because there's a footnote saying, "God helping himself in his camping trip".
Anekh Hain Phir Ek Hai.
Mann Tu Jyot Swaroop Hai,
Apna Mool Pachaan.
More Later.
Santokh Singh
(Malaysia)
Thank you for sharing. You are a real seeker who is going thru the same steps as every seeker does.
As seekers of truth, we find ourselves separated from the masses. Finding a true friend is rare. Loneliness is the universal feeling that increases the need to belong. You have the invisible friend with you always. In fact, you are God himself experiencing the journey thru this long silk road. Without you, nothing can exist. It is God's wish - who is beyond the realms of matter, energy, space and time - to experience Himself within this realm of MEST.
Why you're facing an ordeal now is because, once you step within the boundaries of space and time, there is a loss of memory. Therefore, you have programmed yourself to remind your ownself that the drama set in front of you is but an illusion -because there's a footnote saying, "God helping himself in his camping trip".
Anekh Hain Phir Ek Hai.
Mann Tu Jyot Swaroop Hai,
Apna Mool Pachaan.
More Later.
Santokh Singh
(Malaysia)
As a fundamental fact of human existence, death is a theme that is common to both poetry and prophecy. While these two universal genres of discourse differ significantly, both confirm the importance of the remembrance of death (dhikr al-mawt).
The Koran has been described as an Apocalypse, a grand vision of the eschaton, the end of time. The Prophet Muhammad (peace be upon him) often spoke solemnly of "the taste of death." Once, passing by a gathering of merrymakers, he said, "Disturb your laughter by recalling the spoiler of pleasures!" "And what is the spoiler of pleasure?" they asked. "Death."
Consider now Persian poetry. Omar Khayyam - who was as popular in Victorian England as Rumi is in contemporary America - ruminates frequently about death. Among his rubayyat - some of which Murshid put to music - one reads (in the version of Fitzgerald):
Awake for Morning in the Bowl of Night
Has flung the Stone that puts the Stars to Flight:
And Lo! the Hunter of the East has caught
The Sultan's turret in a Noose of Light.
Dreaming when Dawn's Left Hand was in the Sky,
I heard a Voice within the Tavern cry,
"Awake my Little ones and fill the Cup
Before Life's Liquor in its Cup be dry."
And as the {censored} crew those who stood before
The Tavern shouted - "Open then the door!
You know how little time we have to stay
And, once departed, may return no more."
At first blush, the messages of the Prophet Muhammad and the poet Omar Khayyam seem contradictory. The Prophet says "disturb your laughter," while the poet says "fill the cup." One seems to command sober introspection, while the other recommends joie de vivre.
Yet perhaps the two messages are not as inconsistent as they appear. No doubt the tone is different - as Nietzsche would put it, one is Apollonian and the other Dionysian. Nonetheless, both call the hearer to awaken in the here and now. The hadith of the Prophet is about the superficiality of frivolity. Incapable of true joy, the merrymakers fritter away precious moments in vulgar, self-absorbed inanities. The best cure for them is the remembrance of the mortality of the body. Similarly, Omar Khayyam invokes the looming presence of death as a reminder to live life to its fullest. Wine, the fermented juice of crushed and mingled grapes, bespeaks the nectar of life, the sweet and intoxicating essence of human experience. Drink in now, he urges, this very moment.
SOI : Teachings : Feature
The Koran has been described as an Apocalypse, a grand vision of the eschaton, the end of time. The Prophet Muhammad (peace be upon him) often spoke solemnly of "the taste of death." Once, passing by a gathering of merrymakers, he said, "Disturb your laughter by recalling the spoiler of pleasures!" "And what is the spoiler of pleasure?" they asked. "Death."
Consider now Persian poetry. Omar Khayyam - who was as popular in Victorian England as Rumi is in contemporary America - ruminates frequently about death. Among his rubayyat - some of which Murshid put to music - one reads (in the version of Fitzgerald):
Awake for Morning in the Bowl of Night
Has flung the Stone that puts the Stars to Flight:
And Lo! the Hunter of the East has caught
The Sultan's turret in a Noose of Light.
Dreaming when Dawn's Left Hand was in the Sky,
I heard a Voice within the Tavern cry,
"Awake my Little ones and fill the Cup
Before Life's Liquor in its Cup be dry."
And as the {censored} crew those who stood before
The Tavern shouted - "Open then the door!
You know how little time we have to stay
And, once departed, may return no more."
At first blush, the messages of the Prophet Muhammad and the poet Omar Khayyam seem contradictory. The Prophet says "disturb your laughter," while the poet says "fill the cup." One seems to command sober introspection, while the other recommends joie de vivre.
Yet perhaps the two messages are not as inconsistent as they appear. No doubt the tone is different - as Nietzsche would put it, one is Apollonian and the other Dionysian. Nonetheless, both call the hearer to awaken in the here and now. The hadith of the Prophet is about the superficiality of frivolity. Incapable of true joy, the merrymakers fritter away precious moments in vulgar, self-absorbed inanities. The best cure for them is the remembrance of the mortality of the body. Similarly, Omar Khayyam invokes the looming presence of death as a reminder to live life to its fullest. Wine, the fermented juice of crushed and mingled grapes, bespeaks the nectar of life, the sweet and intoxicating essence of human experience. Drink in now, he urges, this very moment.
SOI : Teachings : Feature
- Jul 14, 2007
- 4,576
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YouTube - Mavlana Jalaludin Balkhi (Rumi) Tajik-- poem in English
If you can't watch Youtube on your computer, see it from another computer. This is really beautiful.
If you can't watch Youtube on your computer, see it from another computer. This is really beautiful.
- Jul 14, 2007
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On the way !!!!!
Does that mean I don't feel angry ?
I do feel angry but it is more of a dissappointment than outburst anger.
Does that mean I don't try to see another's point of view ?
I try my best. I guess it's the journey that matters (with the goal in mind).
Has the journey ended ?
No.
Will this motto make me a passive person ?
No. In fact it gives me strength to stick to principles, rules and regulations.
How has this motto helped me ?
By making me respect people from all walks of life, regardless of lifestyle.
By reminding me to live life like a lotus flower - above the waves of the water.
It reminds me of TEN THINGS GOD WON'T ASK ON THAT DAY
What's your next question ?
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- Jul 14, 2007
- 4,576
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Here it is :-
TEN THINGS GOD WON'T ASK ON THAT DAY
TEN THINGS GOD WON'T ASK ON THAT DAY
1. God won't ask what kind of car you drove, He'll ask how many people you drove who didn't have transportation.
2. God won't ask the square footage of your house, He'll ask how many people you welcomed into your home.
3. God won't ask about the clothes you had in your closet, He'll ask how many you helped to clothe.
4. God won't ask what your highest salary was, He'll ask if you compromised your character to obtain it.
5. God won't ask what your job title was, He'll ask if you performed your job to the best of our ability.
6. God won't ask how many friends you had, He'll ask how many people to whom you were a friend.
7. God won't ask in what neighborhood you lived, He'll ask how you treated your neighbors.
8. God won't ask about the color of your skin, He'll ask about the content of your character.
9. God won't ask why it took you so long to seek Salvation, He'll lovingly take you to your mansion in heaven, and not to the gates of Hell.
10. God won't have to ask how many people you forwarded this to, He already knows whether or not you are ashamed to share this information with your friends. IT ISN'T THE AMOUNT YOU HAVE TRAVELED THAT COUNTS. IT IS THE DIRECTION IN WHICH YOU ARE TRAVELING!!!!
2. God won't ask the square footage of your house, He'll ask how many people you welcomed into your home.
3. God won't ask about the clothes you had in your closet, He'll ask how many you helped to clothe.
4. God won't ask what your highest salary was, He'll ask if you compromised your character to obtain it.
5. God won't ask what your job title was, He'll ask if you performed your job to the best of our ability.
6. God won't ask how many friends you had, He'll ask how many people to whom you were a friend.
7. God won't ask in what neighborhood you lived, He'll ask how you treated your neighbors.
8. God won't ask about the color of your skin, He'll ask about the content of your character.
9. God won't ask why it took you so long to seek Salvation, He'll lovingly take you to your mansion in heaven, and not to the gates of Hell.
10. God won't have to ask how many people you forwarded this to, He already knows whether or not you are ashamed to share this information with your friends. IT ISN'T THE AMOUNT YOU HAVE TRAVELED THAT COUNTS. IT IS THE DIRECTION IN WHICH YOU ARE TRAVELING!!!!
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