Re: [TheBecoming] Re: Sikh Metaphysics
Thirumala Raya Halemane
2019 June 15
Me: Beautiful.
ps:
Although in severe shock and great stress, we have faced the challenges and moved forward crossing the barriers, biases, impediments etc that came before us, ... it was tough, not easy, for my wife and sons and the others also ... I brought up my two sons Kaviraj and Shilpi as future presidents of usa, with that attitude/ outlook/ mindset, supporting and encouraging the leadership nature already in them. They are born in usa, grew up in usa and consider themselves as Americans. The country, the people and the whole world including India where we parents are originally from will need their leadership and contributions to go forward towards better future vision in true spirit of America. It is the nature of truth, nature of nature, nature of humanity. It is the only way. There is no other choice. Actually, we do not need a different choice. Because, it is also the best way. Perfect for America and the whole world. Nothing else can be better, however you may look at it. Best wishes. Aummmm....
Fwd:
2019 july 23
Me: It is another photo here, from August 2014 in Pondicherry, India, we see my sole maternal uncle shree ambikana ramakrishna bhat, sitting with me, when I visited him ... he passed away some months or so later, the following year, it seems (?)...
The Chief Warden / Head Sister there at the Hospice Convent kindly clicked the photo on my request. My uncle said he was happy there, after having been abandoned by .... (he had tough/ adventurous life experiences, I would imagine - and I had encouraged him to write about it, he had said yes, but looks like it may not have happened ....
2019 June 15
Me: Beautiful.
ps:
Although in severe shock and great stress, we have faced the challenges and moved forward crossing the barriers, biases, impediments etc that came before us, ... it was tough, not easy, for my wife and sons and the others also ... I brought up my two sons Kaviraj and Shilpi as future presidents of usa, with that attitude/ outlook/ mindset, supporting and encouraging the leadership nature already in them. They are born in usa, grew up in usa and consider themselves as Americans. The country, the people and the whole world including India where we parents are originally from will need their leadership and contributions to go forward towards better future vision in true spirit of America. It is the nature of truth, nature of nature, nature of humanity. It is the only way. There is no other choice. Actually, we do not need a different choice. Because, it is also the best way. Perfect for America and the whole world. Nothing else can be better, however you may look at it. Best wishes. Aummmm....
It all depends on what Bhai Satpal means by immanence. What Gurbani means by immanence is that the one invisible spirit diminishes itself to become visible matter that we see all around us, thereby creating the apparent duality of spirit and matter. But in reality says Gurbani matter is but a form, albeit visible, of the invisible spirit. But Bhaiji is saying is something else. In this other video he tells us what we see is an illusion: https://www.youtube.com/watch?v=BNVN4RgpK6oFrom the One Light, the entire universe welled up says Gurbani. The clay is the same, but the Fashioner has fashioned it in various ways.This world is nothing but a form of the spirit says this shabad. Its central theme is expressed thus:SAB MEIN SACHA EKO SOHEE..1. There is only one reality.2. It is both immanent and transcendent.The Creation is in the Creator, and the Creator is in the Creation, totally pervading and permeating all places. ||1||Pause||But Bhai Satpal is not quite interpretting it that way... that creator is the creation.Listen to this shabad: https://www.youtube.com/watch?v=Qo9RArPsLGQOn Sat, May 9, 2020 at 12:17 PM HARDEV SINGH Virk <hardevsi...@gmail.com> wrote:I feel U AGREE with Bhai Satpal more than 99%.On Sat, May 9, 2020 at 11:11 AM DevinderSingh Gulati <devindersi...@gmail.com> wrote:--The first two principles of Sikh Philosophy that every one is agreed on are:1. There is only one reality.2. It is both immanent and transcendent.The third one is:(When it wills it creates - nothing works outside its hukam)3. This one reality is self conscious and possessed of will.Here Bhai Satpal explains the first two principles.He says for him the universe (immanent) means God.whatever we see around us is God, he affirms.There is the one and there is the onkaar he says.Onkaar is the unfolding vibration of creation.he explains.The God that is within is also the God that is outside, he explains.So the one reality is transcendent and immanent.But to find God you have to look within he explains.Why so?Because when you look outside you feel God is greater than you he says.But when you find the God within you discover you are him he says.But why is the God outside so intimidating I would like to know.Listen to Bhai Satpal: https://www.youtube.com/watch?v=rMq1slERykE
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Subject: Re: Sikh Metaphysics
Canberra Sikh
Bharpur Sekhon
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Canberra Sikh Association Inc.
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DevinderSingh Gulati
DevinderSingh Gulati
DevinderSingh Gulati
Suresh Vyas
On Tuesday, May 19, 2020 at 8:01:45 AM UTC+5:30, DevinderSingh Gulati wrote:Hardev Singh ji, your response awaited. You wrote:I will listen and then comment.I AGREE that SOUL, is part and parcel of God, the PARAM-SOUL, called PARAMATMA.
HS Virk
DR HS VIRK#360, Sector 71, SAS Nagar (Mohali)-160071
Excellent.No hair splitting here; what is involved is a core principle of Sikh philosophy.So what do you mean by "creator is in the creation"See, there are many things said here.
The Creation is in the Creator, and the Creator is in the Creation, totally pervading and permeating all places. ||1||Pause||
Do you think it refers to the soul?Is Gurbani saying there is a soul.Bhaiji asserts there is no soul.Listen to him carefully:On Tue, May 19, 2020 at 7:19 AM HARDEV SINGH Virk hardevsi...@gmail.com [TheBecoming] <TheBe...@yahoogroups.com> wrote:Dear Brother GulatiI never listened to Bhai SATPAL carefully but he is acknowledged as the best exegete of Gurbani for the English speaking Western world.If U leave hair-splitting of what he says, then both of U are at the same Wavelength.Anyway, I like and AGREE with ur interpretation:
SAB MEIN SACHA EKO SOHEE..
1. There is only one reality.2. It is both immanent and transcendent.The Creation is in the Creator, and the Creator is in the Creation, totally pervading and permeating all places. ||1||Pause||
On Mon, May 18, 2020 at 7:40 PM DevinderSingh Gulati devindersi...@gmail.com [TheBecoming] <TheBe...@yahoogroups.com> wrote:
This info graphic clearly depicts the key feature of Sikh Metaphysics in pictorial form.
It says, Sikhism believes in one reality. That thought is expressed thus:
1. There is only one reality.2. It is both immanent and transcendent.Which means, God is the visible existence and God is the invisible spirit..Bhai Satpal explains it thus:But...This second figure - panenthiesm - explains three different viewpoints.It explains all the three sub stratums of thought that are contained in vedanta.The three can be stated thus:
1.. There is only one reality - what we see is apparent reality.
2. There is only one reality. what we observe is real but short lived.3. There is only one reality. It gives rise to a dependent reality.It is explained thus: https://www.youtube.com/watch?v=r5K05xhVPR0So which of these three statements does Sikhi express?It is the third principle of Sikh Metaphysics that provides the key.Look at the tree together:1. There is only one reality.2. It is both immanent and transcendent.3. This one reality is self conscious and possessed of will.The possession of will - the will to create - points to the reality of creation.More next.
On Wed, May 13, 2020 at 10:54 AM DevinderSingh Gulati <devindersi...@gmail.com> wrote:
Before proceeding further on the subject, let us first return to minute 2:20 of the video by Bhai Satpal.Sikhism is not monotheistic, Bhaiji affirms. It is Pannenthestic.And there I fully agree with him.For monotheism affirms duality, or separation of God and creation.Sikhi affirms creation and God are one.
It is surprising that Sikhs have not corrected their 'monotheist' nomenclature so far..
So what is pannentheism?Unlike pantheism which says the divine and universe are identical, pannentheism says the divine besides pervading and interpenetrating the universe, the divine also extends beyond.That is exactly how Sikhi describes God and creation.The earliest reference to panentheistic thought in Hindu philosophy is in The Purusha Sukta that gives a description of the spiritual unity of the cosmos. It presents the nature of Purusha or the cosmic being as both immanent in the manifested world and yet transcendent to it. From this being the sukta holds, the original creative will proceeds, by which this vast universe is projected in space and time.The most influential and dominant school of Indian philosophy, Advaita Vedanta, rejects theism and dualism by insisting that "Brahman [ultimate reality] is without parts or attributes...one without a second." Since Brahman has no properties, contains no internal diversity and is identical with the whole reality it cannot be understood as an anthropomorphic personal God. The relationship between Brahman and the creation is often thought to be panentheistic. https://en.wikipedia.org/wiki/PanentheismAnd this is where Satpal's problem crops in. Listen to him again at the very beginning of the video.Ho does he interpret the word waheguru?The word 'wah' he says is WOW, and 'guru' is enlightener.WOW the enlightener, a very pedantic meaning.He cannot accept the meaning 'the guru within', because that would involve acknowleding the soul.Advaita does not accept the concept of an individual soul.But pannentheism itself is not at odds with the idea of soul.You can be pannentheist also with the belief in a soul.The Gurbani talks at several places of the soul within us that is the true Guru.More about this next.
On Sat, May 9, 2020 at 7:51 PM DevinderSingh Gulati <devindersi...@gmail.com> wrote:
It all depends on what Bhai Satpal means by immanence. What Gurbani means by immanence is that the one invisible spirit diminishes itself to become visible matter that we see all around us, thereby creating the apparent duality of spirit and matter. But in reality says Gurbani matter is but a form, albeit visible, of the invisible spirit. But Bhaiji is saying is something else. In this other video he tells us what we see is an illusion: https://www.youtube.com/watch?v=BNVN4RgpK6oFrom the One Light, the entire universe welled up says Gurbani. The clay is the same, but the Fashioner has fashioned it in various ways.This world is nothing but a form of the spirit says this shabad. Its central theme is expressed thus:
SAB MEIN SACHA EKO SOHEE....
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Rami Ranger
On 20 May 2020, at 15:00, DevinderSingh Gulati <devindersi...@gmail.com> wrote:
You are too impatient Hardev Singh ji.You wrote:I did listen to Bhai Satpal & 3 types of Vedanta:
I agree with his Explanation but not going to Waste more time in hair splitting exercise.He introduced a new concept over ruling Monotheism; that looks OK.HS Virk======But which type of vedanta is bhaisaheb affirming?"There is only one reality - the rest is appearance" he is saying.
If what he affirms is according to Gurbani, then how can this Gurbani tuk be explained:
The Creation is in the Creator, and the Creator is in the Creation, totally pervading and permeating all places. ||1||Pause||
How can the creator be in the creation that is only an appearance.How can he permeate all places that are only an appearance.
Will you give some attention to this.Looking forward to your reply.
On Wed, May 20, 2020 at 8:55 AM 'devindersingh gulati' via Understanding Sikhism <sikh-i...@googlegroups.com> wrote:
Hardev Singh ji, yesterday I said:
This info graphic clearly depicts the key feature of Sikh Metaphysics in pictorial form.
<image.png>
It says, Sikhism believes in one reality. That thought is expressed thus:1. There is only one reality.2. It is both immanent and transcendent.
Which means, God is the visible existence and God is the invisible spirit..Bhai Satpal explains it thus:
But...This second figure - panenthiesm - explains three different viewpoints.
It explains all the three sub stratums of thought that are contained in vedanta.The three can be stated thus:
1. There is only one reality - what we see is apparent reality.
2. There is only one reality. what we observe is real but short lived.3. There is only one reality. It gives rise to a dependent reality.It is explained thus: https://www.youtube.com/watch?v=r5K05xhVPR0
So which of these three statements does Sikhi express?It is the third principle of Sikh Metaphysics that provides the key.
Look at the three together:
1. There is only one reality.2. It is both immanent and transcendent.3. This one reality is self conscious and possessed of will.
The possession of will - the will to create - points to the reality of creation.More next.
========
While Gurbani says maya is a reality, Bhai Satpal is saying something else.He is saying there is only one reality that is transcendent and what we see is delusion.Listen to the video. He says maya is attachment... it is a psychological process within you.If you let go of the attachment, there remains only the one reality... there is no you he says.
So Hardev Singh ji, what is this identity called "you" in Gubani?
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DevinderSingh Gulati
Dear Brother GulatiI never listened to Bhai SATPAL carefully but he is acknowledged as the best exegete of Gurbani for the English speaking Western world.If U leave hair-splitting of what he says, then both of U are at the same Wavelength.Anyway, I like and AGREE with ur interpretation:
SAB MEIN SACHA EKO SOHEE..
1. There is only one reality.2. It is both immanent and transcendent.The Creation is in the Creator, and the Creator is in the Creation, totally pervading and permeating all places. ||1||Pause||
On Mon, May 18, 2020 at 7:40 PM DevinderSingh Gulati devindersi...@gmail.com [TheBecoming] <TheBe...@yahoogroups.com> wrote:
It is surprising that Sikhs have not corrected their 'monotheist' nomenclature so far..
So what is pannentheism?Unlike pantheism which says the divine and universe are identical, pannentheism says the divine besides pervading and interpenetrating the universe, the divine also extends beyond.That is exactly how Sikhi describes God and creation.The earliest reference to panentheistic thought in Hindu philosophy is in The Purusha Sukta that gives a description of the spiritual unity of the cosmos. It presents the nature of Purusha or the cosmic being as both immanent in the manifested world and yet transcendent to it. From this being the sukta holds, the original creative will proceeds, by which this vast universe is projected in space and time.The most influential and dominant school of Indian philosophy, Advaita Vedanta, rejects theism and dualism by insisting that "Brahman [ultimate reality] is without parts or attributes...one without a second." Since Brahman has no properties, contains no internal diversity and is identical with the whole reality it cannot be understood as an anthropomorphic personal God. The relationship between Brahman and the creation is often thought to be panentheistic. https://en.wikipedia.org/wiki/PanentheismAnd this is where Satpal's problem crops in. Listen to him again at the very beginning of the video.Ho does he interpret the word waheguru?The word 'wah' he says is WOW, and 'guru' is enlightener.WOW the enlightener, a very pedantic meaning.He cannot accept the meaning 'the guru within', because that would involve acknowleding the soul.Advaita does not accept the concept of an individual soul.But pannentheism itself is not at odds with the idea of soul.You can be pannentheist also with the belief in a soul.The Gurbani talks at several places of the soul within us that is the true Guru.More about this next.
On Sat, May 9, 2020 at 7:51 PM DevinderSingh Gulati <devindersi...@gmail.com> wrote:
It all depends on what Bhai Satpal means by immanence. What Gurbani means by immanence is that the one invisible spirit diminishes itself to become visible matter that we see all around us, thereby creating the apparent duality of spirit and matter. But in reality says Gurbani matter is but a form, albeit visible, of the invisible spirit. But Bhaiji is saying is something else. In this other video he tells us what we see is an illusion: https://www.youtube.com/watch?v=BNVN4RgpK6oFrom the One Light, the entire universe welled up says Gurbani. The clay is the same, but the Fashioner has fashioned it in various ways.This world is nothing but a form of the spirit says this shabad. Its central theme is expressed thus:
SAB MEIN SACHA EKO SOHEE...
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DevinderSingh Gulati
The question posited; Is there a Soul according to Gurbani?Sangat Jio, the article is lengthy but details the --DOCTRINE OF SOUL IN GURBANIAvtar S. Dhaliwal, MD, FACS.
mailto: gurav...@yahoo.com
ABSTRACT
The soul is the primal power, a purposeful force at the core of being an individual person. It guides righteous living by partaking in choices of the mind and performance of deeds by the body. Originating with the creation as part of the Divine Self, the Soul sustains and involves the spirit that understands the impersonal nature of the energy dynamics in which humans. The Soul is very energetic and powerful force that empowers the life and personality of its attendant. When the energy of Soul is recognized, acknowledged, and valued, an individual gains authentic empowerment that allows love without restrictions and acceptance without judgment. Every living organism has a Soul. The thoughts, feelings and consciousness are its attributes. The physical body, mind and Soul are distinct entities coexisting as a human being. Ever since the awareness of its identity, human has questioned the origin, existence, and meaning of the Soul! How does Soul interplay with the mind and body? What happens to Soul after death? Religious, theosophical, academicians, and science scholars in every aspect of life are still debating answers to these questions. It is beyond the scope of this author’s comprehension to solve this mystery, however, an attempt is made searching Gurbani to find answers to some of these questions.
INTRODUCTION
Soul is the primal power, permeating in every aspect of creation, a purposeful force at the core of being an individual person. It guides righteous living by partaking in the choices of the mind and performance of deeds by the body. Originating with creation as part of the Divine Self with natural phenomena it sustains the spirit and understands the impersonal nature of the energy dynamics in which human is involved.. The essence of every thought, the Soul realizes action and deed. It is that aspect of an individual’s perception, which helps realize the pleasures and pains of life are beyond explanation to anybody else (discussed under Existence and meaning of Soul). Every part of creation has a Soul depending upon the species and the living beings. The soul is not just a passive or a theoretical entity that occupies space in the vicinity of chest cavity. It is a positive, purposeful force at the core of natural phenomena and being a human. The soul is very energetic and dynamic force. When the energy of the soul is recognized, acknowledged and valued, an individual gains authentic empowerment; loves without restrictions, and accepts without judgment. The Soul not only empowers the life and personality of its attendant, rather it affects other living beings also that come in contact with that personality.
We may interpret the development of the soul as the goal of an evolutionary process of natural phenomena in which humans are involved and the reason for its being. Every experience that one has or will have upon the earth encourages the alignment of one’s personality with the Soul. Every circumstance and situation gives the opportunity for Soul to shine through and bring into physical world an unending and unfathomable reverence for and love of life. Guru Arjan Ji says:
jIau pRwx mnu qnu hry swcw eyhu suAwau]
The Soul, breath of life, mind and body shall blossom forth in lush profusion; this is the true purpose of life.
AGGS, M 5, p 471.
There are several quotations by Guru Arjan Ji and other authors in Aad Guru Granth Sahib (AGGS) that consider conglomerate of physical body, mind, and Soul as separate entities yet existing as one physical form. Ever since the awareness of soul and its relationship with the Almighty, human has questioned the origin of soul. What is the role of soul and its Existence during life? How does it interplay with the mind and body? What happens to a soul after death? These questions are still being asked and debated by religious and academic scholars. The answers to solve this mystery are not easily discernible; however, an attempt is made in searching Gurbani to comprehend the doctrine of the soul as interpreted in Aad Guru Granth Sahib.
The terms applied for ‘Soul’ in the Gurbani.
The words used for ‘Soul’ in Gurbani are ‘JIO’ (jIau), (joiq) ‘JOT’ and (Awqmw) ‘ATMAN’ with profound application of the term ‘JIO’. The word ‘Jot’ (joiq) has also been applied in reference to the ‘Eternal Light’ (Wisdom thru knowledge of learning attributes and commands of the Akal Purakh—NAAM) as the source of life. Most of the discussion about Soul in this paper is oriented around the term ‘Jio’ (jIau) with occasional reference to the term ‘Jot’ (joiq). According to Mahan-Kosh9, the word ‘jio’ (jIau) is interpreted as an honorable mention or as Soul and Mind:
ਜਿਚਰੁ੧ ਵਸਿਅਾ੨ ਕੰਤੁ੩ ਘਰਿ੪ ਜੀੳੁ੫ ਜੀੳੁ ਸਭਿ੬ ਕਹਾਤ੭ ।।
The Soul that1 realized2 the Akal Purakh3 is greeted7 with honor5 and respect5 everywhere6.
AGGS. M5, p. 50
At times, the word Jio (jIau) has also been used as an adjective for respect or honor, such as ‘hir jIau’ means ‘Respected Almighty’. Atman ‘Awqmw’ is the pivotal source through which knowledge, wisdom and consciousness is gained..
According to Bhai Kahn Singh, Nabha9, “Vedantic philosophy describes the ‘Jeevatman’ as the sum-total of reflection of soul in innocence, foundation of soul in innocence and the innocence itself. There is just One Soul, and just like the rays of sun are reflecting the same sun in different pots of water, so is one soul in distinct forms in different beings.” Further, to signify ‘soul’ as the primordial reason for all existence, Bhagat Kabir Ji narrated:
jIੳੁ੧ eyku੨ Air੩ sgl੪ srIrw੫]
There is only an INDIVIDUAL2 SOUL1 that3 pervades all4 physical forms5.
AGGS, Kabir, p 3301
ORIGIN OF SOUL
The human has been yearning for time immemorial to learn and understand the mystery of soul where soul comes from, what is its origin?
With the limited human ability and awareness that results from understanding the means of evolution and developing consciousness, it is unfathomable to appreciate the reality of the soul. The sages, prophets, and even occasionally ordinary human beings recognize the deepest values of Soul hidden in the natural phenomena of physical reality. They understand the dynamics of soul sustaining the spirit and motivating human perceptions. It leads with the blessings of Akal Purakh, one to deeper understanding and perceives meaningfulness, purpose, and relation of Soul with life. Bhagat Kabir trying to demystify the existence of the Soul narrated a Sabd in Raag Gond, page 871 in Aad Guru Granth Sahib. In that, he questioned the existence of Soul’s unknown entity that is occupying or associating with the physical body? By negating most other possibilities such as the Soul being not a human god, celibate, hermit, father, mother or son, king or beggar, does not live or die; Kabir Ji concluded that it forms the Soul of the same essence as the indescribable Akal Purakh. He wrote:
ieAw੧ mMdr੨ mih੩ kOn੪ bsweI੫ ] qw੬ kw੭ AMqu੮ n੯ koaU੧੦ pweI੧੧ ]1]rhwau]
khu੧੨ kbIr੧੩ iehu੧੪ rwm੧੫ kI੧੬ AMsu੧੭] js੧੮ kwgd੧੯ pr੨੦ imtY੨੧ mMsu੨੨ ]4]2]5]
What4 is it, which dwells5 in3 this1 temple2 of the body? but6, whose7 limits8 no9 one 10can define11?
Then Kabir answered his question in the last sentence of the same sabd when he narrated:
Says12 Kabir13, “this14 (Soul) is formed16 of the same essence17 as the Akal Purakh15. Just like the ink22, essence18 of which merges21 in20 the paper19. [4][2][5]
AGGS, Kabir, p 871.
Bhagat NamDev Ji in his writings also surmises the origin of the soul and admits that it is beyond anybody’s comprehension to specifically pinpoint the source of Soul. He explained further that it only became possible with the blessings of the Almighty and complete acceptance of the universal reality that he could comprehend the mystery. He wrote:
jIA੧ kI੨ joiq੩ n੪ jwnY੫ koeI੬ ] qY੭ mY੮ kIAw੯ su੧੦ mwlUmu੧੧ hoeI੧੨]1]rhwau]
No4 one6 knows5 the truth2 where the light3 of Soul1 comes from?
Following9 total7 commitment, I8 learnt12 to recognize11 Soul’s origin10.
pRxviq੧੩ nwmdyau੧੪ ieਹੁ੧੫ jIau੧੬ icqvY੧੭ su੧੮ lhY੧੯ ]10]
Prays13 Naam Dev14, whatever18 this15 Soul16 wishes17, it obtains19.
Amru20 hoie21 sd22 Awkul23 rhY24 ]4]3]
One persistently22 becomes21 wise23 comprehending24 relationship of Soul with the immortal20 Creator.
AGGS, Nam Dev, p 1351.
Guru Arjan Ji in his Gurbani confirmed the origin of the physical body that developed mind by comprehending natural phenomena and then emphasized the truthful nature and existence of Soul during life. He wrote:
mnu੧ hir੨ kIAw੩ qnu੪ sBu੫ swijAw੬]pMc੭ qq੮ ric੯ joiq੧੦ invwijAw੧੧]
The Akal Purakh let natural phenomena evolve the entire Creation and develop into a human bodily form. Composing five fundamental elements together He created the physical form, then blessed with eternal Light (Soul) within it.
AGGS, M 5, p 1337.
qU੧ dwqw੨ jIAw੩ sBnw੪ kw੫ jIAw੬ AMdir੭ jIau੮ quhI੯]2]
YOU1 are the Great Giver2 of5 all4 the lives3; YOU9 are the Soul8 living within7 all beings6.
AGGS, M 1, p 1254.
Thinking deeply about the words implied by Guru Arjan Ji in the earlier sentence when interpreted literally does reflect the translation as mentioned. However, according to ‘Hukam’ every aspect of creation has been blessed with inherent natural phenomena. The human having ability to think perceives varied aspects of life through education, environments, and empirical learning, to develop a Soul that further helps analysis and guides the mind to live righteously.
Humans could only realize the creation of the Universe when the Soul developed for guidance to comprehend evolution and development as a human being and other forms of life. Guru Amardas Ji while describing the purpose of sensory organs, body and mind illustrated that Soul as the primal force in the natural phenomena:
khY੧ nwnku੨ isRsit੩ kw੪ mUlu੫ ricAw੬ joiq੭ rwKI੮ qw੯ qU੧੦ jg੧੧ mih੧੨ ਅਾਿੲਆ੧੩]33]
Says1 Nanak, after establishing6 the foundational essence5 of4 the Universe3 , Life7 evolved8 and then9 human10 developed13 into12 the world11.
AGGS, M 3, p 921.
The quotations from the Gurbani mentioned above are providing evidence to the fact that the Soul originates from the conceptual evolution of the individual live-being in every aspect of creation. Every live-being has consciousness according to the species it belongs to. However, the human being most developed at birth has a genetic configuration of parental consciousness that subsequently develops into righteous concepts of the Soul to guide Mind and Body for living within the (Hukam-ਹੁਕਮਿ) natural phenomena. However, the Mind being a wanderer in a multitude of perceptions (developed from education, experience, and surrounding environments) indulges in the worldly tempting entrapments, disobeying the Soul, allows humans to live pretended egoistic life.
EXISTENCE AND MEANING OF SOUL
To understand and realize the existence of soul, first, one has to admit that the soul exists in every aspect of creation. Second, one has to understand some fundamentals in realizing the existence of anything.. Within the body there are faculties such as intelligence, knowledge, and sensations in their forms that are potentially the subjects that are knowable and sensible.
The person develops knowledge of the things, events or forms. When the mind is actively aware of something, it is necessarily aware of it along with an image; for images are like sensuous contents except that they contain no physical matter. The mind, based on inferential knowledge, and experience, develop its own perceptions. We should consider both Mind and Soul as forms and not physical objects that have caused confusion with various other components of a human body. The mind is analogous to hand, for as the hand is a tool of tools, so the mind is forms and the sense of sensible things. Since there is nothing outside and separate in existence from sensible spatial magnitude, the objects of thought are in the sensible forms, viz. Both the abstract objects and all the states and affections of sensible things. Hence no one can learn or understand anything in the absence of sense.
There are two distinctive peculiarities by reference to which we characterize the Soul:
(1) local movement and
(2) thinking, evaluating, and perceiving.
When we think both speculative and practical, it is regarded as to a form of perceiving; for in the one as well as the other the mind discriminates and is cognizant of something, that is. The perception and practical thinking are not identical, for the former is universal in the animal world and we find the latter only in small divisions of it. Further, speculative thinking is also distinct from perceiving and is found in rightness and wrongness—rightness in prudence, knowledge, true opinion, and wrongness in their opposites. The perception of the special objects is always free from error, while it is possible to think falsely as well as truly, the thought is found only where there is a discourse of reason and sensibility. The soul guides mind for righteous thinking and living.
The survival of physical form appears to be the fundamental criterion of evolution in perpetual processes of creation. The physical arena is a magnificent learning environment. It is a process of experimentation, which helps understand expansion and contraction, the causes for growing and shriveling, what nourishes the soul, and what depletes it, what works and what does not. When activities of life are infused with reverence of soul, they come alive with meaning and purpose. Whereas when reverence is lacking from the life’s activities, the result is cruelty, violence, and loneliness. When the thoughts, emotions and actions are aligned with the highest force (Soul), one is filled with enthusiasm, purpose and meaningful life. The power of Soul makes one fearless, compassionate person loving joyously and intimately engaged in helping and caring for others. This may well be called an experience of soul possessing authentic power.. The manifestation of this power above the level of mind is the experience of men and women whose intellectual powers are not equal to explaining it, is evidenced because mystics themselves diverge in their explanations. The emotions, feelings, and actions displayed by the Soul through mind and body are not a potential to be realized in a distant future; it is an ever-present knowledge and phenomenon to be aroused by aspiration, intuitions, and realization by a vast majority of blessed people. Guru Nanak confirmed the role of Creator in blessing the living with the Soul and protecting the creation:
jIau੧ pwie੨ qnu੩ swijAw੪ riKAw੫ bxq੬ bxwie੭]
The Soul1, evolved4 in2 the body3, maintains5 it and protects7 its creation6.
AGGS, M 1, p 138.
Then Guru Arjan supplements by saying :
ieks੧ kI੨ min੩ tyk੪ hY੫ ijin੬ jIau੭ ipMfu੮ idqw੯]
so੧੦ pRBu੧੧ mnhu੧੨ n੧੩ ivsrY੧੪ ijin੧੫ sBu੧੬ ikCu੧੭ vis੧੮ kIqw੧੯]
The support4 of Mind3 is5 only2 One1 (Almighty), that6 has blessed9 us with body8 and Soul7.
The10 Akal Purakh11 may never13 be forgotten14 from the Mind12; that15 controls18 everything17.
AGGS, M 5, p 45.
The Soul, mind, and body are separate entities intermingled as one unit forming a physical body. Most often Soul and Mind are taken as interchangeable principles affecting their role in physical form. Throughout the Gurbani a plethora of other Sabds narrated by original authors demarcates Soul, Mind, and physical body in separate entities. Guru Arjan, clearly elaborates the blessings of the Almighty for providing living beings with the Soul, breath of life, physical body and treasures for sustenance along with senses to enjoy the pleasures of life:
jIੳੁ੧ pRwx੨ qnu੩ Dnu੪ dIAw੫ dIny੬ rs੭ Bog੮]
Almighty provided7 the soul1, breath2 of life, body3 and wealth4 along with6 pleasures7 to enjoy8.
AGGS, M 5, p 706.
Guru RamDas Sahib Ji supplemented corporeal component of Mind, Soul, and body to appreciate and praise the Akal Purakh, when he wrote;
myrw੧ mਨੁ੨ qnu੩ jIau੪ rwis੫ sB੬ qyrI੭ jn੮ nwnk ky੯ swh੧੦ pRB੧੧ swcy੧੨]
My1 mind2, body3, and Soul4 are all6 your7 capital assets5. You, O’ Almighty12, are the True banker10 of9 servant8 Nanak.
AGGS, M 4, p 169.
From earlier referenced quotations it is obvious that the Soul, Mind, and body are all separate components of one unit blessed by the One Almighty. The Soul being the powerful force impacts life by guiding human thoughts, feelings and actions. To enjoy rightful living and happiness, Mind and Soul are necessary to be in alignment. There is a subtle difference in understanding the role of soul and Mind affecting the body. To elaborate the difference between body Mind and Soul, it may be of help to define these entities separately.
Body
The existing physical form of human is nothing more than a vestment, a possession guided by the Soul and acted upon by the mind. It survives a span of life because of the Soul that is essential to a person’s identity. During life, the Soul is the guiding force for a mind to develop precepts and concepts essential in molding the principles, character and morals of the human to appreciate the opportunity for existence in the cosmos.
Mind
A person’s sensory organs perceive external and internal stimuli while the brain records these perceptions, and transforms them into ‘inferential knowledge’. Perceptions developed by the human mind can trigger emotional responses, such as pain and pleasure, sadness, or happiness, making us conscious of daily life events. From inferential knowledge and emotional perception, the intuition, introspection, and consciousness have emerged. For instance, when a child sees a beautiful flower, his emotional response is to touch it, expecting pleasure. But, when his hand reaches for the flower, and he feels only thorns, his concurrent response is pain. Thus, sensory perceptions and emotional responses coexist and simultaneously create consciousness. Consciousness and sensory perceptions cannot exist independently.
Biological triggers activate the sensory organs, creating a response inseparable from the perception. It will be hard for humanity to survive if either of these existed individually or separately. The role of mind and Soul is further elaborated under the label of ‘Interplay of Soul, mind, and body’ [6]. The Mind, not abiding guidance of the Soul, is a wanderer and may be responsible for the chaos in the world as described by Guru Arjan:
inmK੧ mwih੨ cwir੩ ਕੁੰਟ੪ iPir੫ AwvY੬ ।।
within3 a flicker1, (Mind) goes6 round5 four3 corners4 of the world.
AGGS. M5, p. 277
Guru AmarDas Sahib Ji, while writing about the plight of human in worldly indulgence in three phased illusive Maya (Tamo, Rajo, and Sato), mentioned about the unstable Mind that it is very hard to control, he wrote;
ਇਹੁ੧ ਮਨੁ੨ ਚੰਚਲੁ੩ ਵਸਿ੪ ਨ੫ ਆਵੈ੬ ॥
ਦੁਬਿਧਾ੭ ਲਾਗੈ੮ ਦਹ੯ ਦਿਸਿ੧੦ ਧਾਵੈ੧੧ ॥
This1 unstable3 mind4 cannot5 be held6 steady7.
Attached8 to duality7, it wanders11 in the ten9 directions10.
AGGS. M3, p. 127
Soul
The soul enjoys the ultimate realization of the essence of perceived sensations through Mind and body. Guiding Mind in the righteous living is a function of the soul and that is the source of all thoughts and thought waves. The fundamental component for originating thoughts is the soul, whereas processing various actions by a human body are deployed by the ‘Mind’, an attribute of the brain. Soul is the primal force that guides the mind and through it sustains life in its righteous conduct. A truly blessed soul is one that values others more than it values itself and values God’s Will and love more than the physical world and what is in it. It is in this invisible realm that we find the origin of our deepest values. From the perspective of this invisible realm, the motivation of those who consciously sacrifice their lives for higher purposes makes sense. The power of purposeful Soul-like Guru Arjan, Guru Teg Bahadur, Jesus Christ, and several others with their compassionate acts are not easily comprehensible and accessible to the Mindful human bodies.
How does soul interplay with Mind and Body?
The Soul being cause and source of the living body has a vital correlation between the Soul, mind, and the physical body through which the body is governed and directed. Man is only demonstrably man while he is in the physical body with Soul as the guiding force, mind to think and body to act. As a thinker, it is difficult for a man to determine between Soul as a director of mind and body and or body as the creator of Mind and Soul. The total confusion is about the effort of the thinker, to identify oneself with an order of being to which he does not belong.
But, when we understand the thinker is a man as an onlooker, and the present ruler of the body as a sensitive and passionate Soul, the confusion clears. The human nature can only allow admitting the perceptual facts for anything in existence and most comprehensible with or through the senses.
For believers that the human is blessed with Soul at the time of birth and its departure from the body at the time of death has been challenged by the belief that the All Provider, All Giver, Sustainer, and Destroyer has created the universe with a self-sufficient mechanism for survival, sustenance, and perpetuation. Most of the confusion arises when one accepts God as an external force micromanaging creation from a distance vs. creation as self-existing Order/Will that has been manifested with the Soul to start with.
The pre-creation status of the Universe has been well emphasized by Guru Nanak and Guru Arjan, as written in the Maroo Raag, M 1 on page 1035 and in the Raag Gauree M 5 on page 293 of the AGGS, respectively.
When transformation of the pre-creation status to the Creation through the process of evolution is considered as a fact, the confusion begins to clear [7].
The provisions for sustenance, death or destruction, and rejuvenation for each species are proceeding in an orderly manner (Hukam). The existence of the universe has been for eons and still with the enhancing knowledge is in the process of constant evolution. Everything known to man has been created with just five basic elements (earth, water, fire, gases, and the ethereal substances) and their combinations in different forms. Guru Ram Das stated this fact emphatically as follows:
pMc੧ qਤੁ੨ kir੩ quDu੪ isRsit੫ sB੬ swjI੭ koeI੮ Cyvw੯ kirau੧੦ ਜੇ੧੧ ikC੧੨ kIqw੧੩ hovY੧੪]
The five1 basic elements2 created7 by3 the ‘Will’ of Almighty4 are responsible for the evolution of this world5, and nobody8 knows14 the sixth9 if11 involved10 in the creation13.
AGGS, M 4, p. 736.
To understand the proper correlation between Soul, Mind, and Body consider the affections of the complex of body and Soul. To assign any affection peculiar to the Soul by itself is indispensable but difficult. In reviewing the majority of them, there seems to be no case in which the Soul can act or be acted upon without involving mind and the body; e.g. anger, courage, appetite, and sensations in general. The thinking seems the most probable exception; but if this too requires to be a form of imagination or to be impossible without imagination, it too requires a mind and body as a condition of its existence. If there is any way of acting or being acted upon properly to Soul, Soul will be capable of separate existence; if there is none, Soul’s separate existence is impossible. It, therefore, seems that all the affections of the Soul involve mind and body; passion, gentleness, fear, pity, courage, joy, loving, and hating, in all these, there is a concurrent affection of the mind and body [2]. In the latter case, it will be like having the essence of any sensation enjoyed by the Soul, perceived by the Mind is created through the bodily organs. For example, suddenly coming upon a very attractive scenic view, perception is carried through the eyes to the brain, analyzed and perceived by the Mind for its beauty vs. the ugliness, but the enjoyment or the dejection of the scenic essence is realized only by the Soul. But to express the perception of that essence is beyond the existing vocabulary of any human being. Bhagat Kabir illustrated this phenomenon very clearly as follows:
ijੳੁ੧ gUMgy੨ swkr੩ mnu੪ mwinAw੫]1]
Just like1 a mute2 who eats sugar3 candy, smiles in enjoyment5 and excitement in mind4, but cannot express it to anybody..
AGGS, Kabir. p 327.
Guru Amar Das Ji in Raag Aasaa (in the AGGS on page 440) has described the role of humans during life with particular reference to the mind and its nature. The total composition of the sabd includes ten stanzas, out of which seven are dedicated to the guidance of the mind. Essentially, the Sabd is for a mind to realize and adore the ruler (Akal Purakh), the Creator of the Soul, Mind, and Body. The first stanza stresses the service to the Almighty to get the wealth of Naam. The path of loving devotion is not easy, and rare are those who find it through the glance of His grace. The sabd continues to advise Mind to abstain from cleverness and falsehood, understand the Will of Akal Purakh, and be absorbed in ITS Love to obtain a peaceful and a steady mind. The whole sabd is long and the space available in this paper is not enough to include the complete version; we mention only the essence of Sabd:
myry੧ mn੨ bYrwgIAw੩ qMU੪ bYrwgu੫ kir iksu੬ idKwvih੭]
hir੮ soihlw੯ iqn੧੦ sd੧੧ sdw੧੨ jo੧੩ hir gux੧੪ gwvih੧੫]
kir੧੬ bYrwgu੧੭ qMU Coif੧੮ pwKMfu੧੯ so੨੦ shu੨੧ sBu੨੨ ikCu੨੩ jwxey੨੪ ]
jil੨੫ Qil੨੬ mhIAil੨੭ eyko੨੮ soeI੨੯ gurmuiK੩੦ hukmu੩੧ pCwxey੩੨]
AGGS, M 3, p 440.
O my1 detached3 mind2, unto whom6 you4 show7 your detachment5?
Those10 who are blessed11 with gospel9(Sohila), they13 sing15 the Glorious Praises14 of the Akal Purakh, live in the joy of the Lord, forever12 and ever.
So, leave18 this fraudulent19 hypocrisy of16 detachment/renunciation17 because of the20 Akal Purakh21 knows24 All23 about you.
The One28 Akal Purakh is pervading29 the water25, the land26, and the sky27; the Gurmukh30 realizes32 the order31 (Hukam) in natural phenomena.
The Soul described earlier as part of the Divine Light is essential for the guidance and survival of the mind and body, helps mind to be bereft of wandering in Maya and ego. The mind listening and following intuitions of the Soul can enjoy living righteously with humility and modesty.
Soul during Life and after Death?
The mystics, theologians, psychologists and scholars have attempted to search the mystery - the fate of Soul during life and after death since the origin of understandable religious beliefs. Transmigration/redemption and or Extinction of Soul are the opposing beliefs delegated by the religious authorities in understanding the fate of Soul after death or during human life.
The general disposition according to Christianity has been to regard the superior consciousness (Soul) as one into which humans will eventually strengthen and to look on those who have had intimations of it as forerunners of the rest of mankind. When this theory goes hand in hand with physical evolution or race-evolution as it sometimes does, and there is an element of the immortality of the individual Soul implied in it, it means that succeeding generations of men and women begotten of the present ones will have an increasing number of cosmically conscious persons among them, cosmic consciousness becomes the general and finally the universal condition. Mostly theologians treat the experience as a passing intimation of the after-death states, a sort of foretaste of heaven vouchsafed by God to saintly persons during their earth life. The exponents of this theory are in grave difficulties. The chief one arises out of it not confining the experience to the saintly persons but sometimes happens to persons whose lives are, to say the least heretical and sometimes markedly irreligious in any sense that would please the orthodox God. Conversely many persons of saintly conduct do not achieve any such foretaste of the hereafter.
The Hindu theory proclaims that the Soul is engaged in a pilgrimage of experience, which requires a long series of lives on this earth, in the course of which it develops successive powers [3]. Having passed through an arc of descent from spirit to matter and having turned at the mineral on its way back to a vastly enriched spiritual existence, the Soul, has had successively the consciousness of the mineral, the plant, and the animal, and is now passing through the mental state of consciousness as man. Beyond the mental state is a state of direct cognition or awakening into reality, which they call Budhi. This has been attained by the leaders of mankind, and into it, all men in due time will enter. Those who have experienced it partially are vanguards on the long path of evolution of the Soul. This is the opinion commonly offered today as Theosophy. It is orthodox Brahmanism and is, in its own way, scarcely less distortion of Theosophy than is orthodox Christianity.
The fatal defect of the Brahmin explanation of the data of cosmic consciousness is identical with the defect of the Christian explanation of the ecstasies of the saints as advanced knowledge of the hereafter. Both religions assume that those who have a touch of cosmic consciousness are of great mental stature. The facts show that they are not. While many who experience the higher vision are, like Jesus, Buddha, and Nanak beings of transcendent spirituality, several of the recorded cases are of very simple, often ignorant, and frequently anything but blameless people. The experience is sporadic and obeys a law of its own nature.
In Sikhism, the Gurbani, finding no rule for Soul to meet the Akal Purakh in the afterlife, attributes the complete thing to the Grace of God and realization in the present life on earth. Guru Arjan Sahib Ji has made a profound statement about such an experience and recommends his followers to be prepared to receive such a blessing from the Almighty while living righteously in their present life:
suix੧ mIqw੨ jIau੩ ipMfu੪ sBu੫ qnu੬ ArpIjY੭ ieau੮ drsn੯ hir੧੦ jIੳੁu੧੧ pweIAY੧੨ ]3]
Listen1, friends2: dedicate7 your Soul3, body4 and your whole5 being to the Almighty6; thus receive12 the Blessed Vision9 of the Akal Purakh10 (realization of the virtues and commands prevailing in the natural phenomena).
AGGS, M 5, p 612.
Ambiguity about fate of Soul after death
Mystery of Soul has been very intriguing problem in understanding its origin in life, during life and afterlife or transmigration and even in reincarnation. There is no clear explanation given by any prophet, religious philosophies, or science to the mystery of Soul. Since time immemorial, questions though have been asked by exalted personalities as well as ordinary conscious populace, but the answers given by religious mentors only satisfy various modes of selfish gains.
According to Nanakian Philosophy in Aad Guru Granth Sahib, there are factual descriptions about the origin and role of Soul in human life (as discussed above), but the ambiguity about the extinction or transmigration of Soul is not completely cleared.
Guru Nanak and other Sikh Gurus have questioned prevailing dominant religious promotion of Soul being immortal and after death of the physical body transmigrating into a multitude of materialistic aspects including a variety of live being species, vegetations, and inanimate subjects. Contrary to a multiplex of hearsay stories of “vaporous substance, misty layers, smoke, etc. etc.” escaping from the person and drifting upwards; Guru Nanak Sahib Ji explains what happens to Soul after death when he wrote:
ਸੁੰਨੀ੧ dyh੨ frwvxI੩ jw੪ jIau੫ ivchu੬ jwie੭]
Bwih੮ blMdI੯ ivJvI੧੦ DuaU੧੧ n੧੨ inkisau੧੩ kwie੧੪]
The empty dead1 body2 is dreadful3, when4 the (Soul) life5 goes7 out from within6.
The smoldering9 fire8 of life is extinguished10 and no12 smoke11 came out13.
AGGS, M 1, p 19.
The quotations mentioned above from Gurbani, are giving confusing explanations whether the Soul transmigrates or becomes extinct after death. However, the facts are pointing to the Soul achieving consciousness above the mind is the oneness towards Almighty. The devotees find their way in the Word of Sabd attaining peace in earthly life and of merging in Ultimate reality.. The Unity to which the enlightened Souls realized is returning to the rest of human race. That may well explain the reason why persons who had a touch of cosmic consciousness show a prevailing impulse for the rest of their lives to make mankind the object of their devotion, to see God in everything and everybody. Bhagat Kabir Ji [1] apparently intrigued by the mystery of Soul had realized its destination and described the relationship of Soul with Almighty and its creation as follows:
ipMif੧ mUAY੨ jIau੩ ikh੪ Gir੫ jwqw੬ ] sbid੭ AqIq੮ Anwhid੯ rwqw੧੦ ]
ijin੧੧ rwmu੧੨ jwinAw੧੩ iqnih੧੪ pCwinAw੧੫] ijau੧੬ gUMgy੧੭ swkr੧੮ mnu੧੯ mwinAw੨੦ ]1]
When the body1 dies2, which4 dwelling5 does the Soul3 go6?
Kabir Ji answered;
It is absorbed10 into the untouched8, un-struck melody9 of the Word of the Sabd7.
Only those11 who14 comprehend13 Almighty12 can realize15 the mystery of Soul.
(Such experience) is just like16 a mute17 who eats sugar candy18, smiles in satisfaction and excitement20, but cannot express it.
AGGS, Kabir, p 327.
Scientific View on Fate of the Soul
The scientists struggle to comprehend whether the Soul of man can transcend the mind under conditions so contradictory as to prevent the idea that the Soul is slowly developing into the transcendent state. There is hardly any proof for the existence or immortality of the Souls, reincarnation, or any spirituality afterlife.
An analysis of natural phenomena existing in every aspect of human life is probably transmigrating its genetic disposition to future progeny. Individuals develop their Minds and Souls depending upon their own environments. I can see the height of greed for selfish gains in the principles of the caste system or discrimination of the class system. The decision to be made is whether to accept the mystic idea that this is a fantastic gift of personal God or with the occultists who say it is the renewal, brief or enduring power entering supreme consciousness that has been forgotten.
CONCLUSIONS
1. The Soul originating with the creation is the wonderful gift of Almighty to a human for guidance, thinking and imagination for its sustenance and procreation. The needed tools for local movement and sensations are energized by the Soul.
2. Every living organism has a Soul and compassion, love and wisdom are the attributes. During their life on earth, the development of Soul empowers its attendant to align its personality with the Soul, to give the opportunity for Soul to shine through and bring into the physical world an unending and unfathomable reverence for love of life.
3. The Soul, mind, and body are entirely separate entities although combined in the same physical form. I consider the Soul to be the primal force that provides dynamic energy for the breath of life to blossom mind and body.
4. With the blessings of Almighty, the human is led to a deeper understanding and perceives the meaning and purpose of Soul and its relationship with the mind and body.
5. The power of Soul makes one fearless, compassionate person loving joyously and intimately engaged in helping and caring for others.
6. The existing physical form of a human is nothing more than the vestment, a possession guided by the Soul and acted upon by the mind. It survives life because of the Soul essential to a person’s identity.
7. During life, the Soul can be merged into the ‘Word of Sabd.’ the Nanakian Philosophy not include the evolutionary process of Soul over a period of multiple generations and redemption as a race.However, truthful and righteous living with reverence to Almighty can help in achieving the blessings for Soul to be aligned with cosmic consciousness during life.
REFERENCES
1. AGGS = Aad Guru Granth Sahib. 1983 (reprint). Publishers: Shiromani Gurdwara Parbandhak Committee, Amritsar. (M = Mahala, i.e., succession number of Sikh Gurus to the House of Guru Nanak, P = page number of the AGGS. M is replaced with the name of Bhagat or Bhatt)।
2. Aristotle 350 BCE, On The Soul. Translation by J.A. Smith, Internet classics archive, book II & III.
3. Broad, CD. 1925. The Mind and its Place in Nature. (London: Routledge & Kegan Paul Ltd.) P.53-56.
4. Chahal, D.S. 2003. Understanding Sabd and Guru, and their Implications. Understanding Sikhism Res. J. 5 (1) 11-17.
5. Chahal, D. S. 2003. Sabd Guru to Granth Guru –A Study. Understanding Sikhism Res. J. 5 (1), 19-27.
6. Dhaliwal, Avtar Singh. 2003. Consciousness and Gurbani, Understanding Sikhism Res. J. 5 (1) 43-48.
7. Dhaliwal, Avtar Singh. 2003. Su(n)n-Doctrine in Nanakian Philosophy, Understanding Sikhism Res. J. 5 (2) 18-24
8. Lal, Bhai Harbans. 2001, Seeking sustained mentation on Sabd Parmaan. Understanding Sikhism Res. J. 3 (1), 24-29.
9. Singh, (Bhai) Kahn. 1981. Mahan Kosh (Punjabi). Bhasha Vibagh Punjab, Patiala.
Thanks for your endurance to read the entire article.Avtar Singh Dhaliwal, MDUSA
On Tuesday, May 19, 2020 at 8:01:45 AM UTC+5:30, DevinderSingh Gulati wrote:
Hardev Singh ji, your response awaited. You wrote:
I will listen and then comment.I AGREE that SOUL, is part and parcel of God, the PARAM-SOUL, called PARAMATMA.
HS Virk
DR HS VIRK#360, Sector 71, SAS Nagar (Mohali)-160071
On Sat, May 9, 2020 at 7:51 PM DevinderSingh Gulati <devindersingh.gulati2@gmail. com> wrote:It all depends on what Bhai Satpal means by immanence. What Gurbani means by immanence is that the one invisible spirit diminishes itself to become visible matter that we see all around us, thereby creating the apparent duality of spirit and matter. But in reality says Gurbani matter is but a form, albeit visible, of the invisible spirit. But Bhaiji is saying is something else. In this other video he tells us what we see is an illusion: https://www..youtube.com/watch? v=BNVN4RgpK6o
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On 20 May 2020, at 15:00, DevinderSingh Gulati <devindersi...@gmail.com> wrote:
You are too impatient Hardev Singh ji.You wrote:I did listen to Bhai Satpal & 3 types of Vedanta:
I agree with his Explanation but not going to Waste more time in hair splitting exercise.He introduced a new concept over ruling Monotheism; that looks OK.HS Virk======But which type of vedanta is bhaisaheb affirming?"There is only one reality - the rest is appearance" he is saying.
If what he affirms is according to Gurbani, then how can this Gurbani tuk be explained:
The Creation is in the Creator, and the Creator is in the Creation, totally pervading and permeating all places. ||1||Pause||
How can the creator be in the creation that is only an appearance.How can he permeate all places that are only an appearance.
Will you give some attention to this.Looking forward to your reply.
On Wed, May 20, 2020 at 8:55 AM 'devindersingh gulati' via Understanding Sikhism <sikh-i...@googlegroups.com> wrote:
Hardev Singh ji, yesterday I said:
This info graphic clearly depicts the key feature of Sikh Metaphysics in pictorial form.
<image.png>
It says, Sikhism believes in one reality. That thought is expressed thus:1. There is only one reality.2. It is both immanent and transcendent.
Which means, God is the visible existence and God is the invisible spirit..Bhai Satpal explains it thus:
But...This second figure - panenthiesm - explains three different viewpoints.
It explains all the three sub stratums of thought that are contained in vedanta.The three can be stated thus:1. There is only one reality - what we see is apparent reality.2. There is only one reality. what we observe is real but short lived.3. There is only one reality. It gives rise to a dependent reality.It is explained thus: https://www.youtube.com/watch?v=r5K05xhVPR0
So which of these three statements does Sikhi express?It is the third principle of Sikh Metaphysics that provides the key.
Look at the three together:
1. There is only one reality.2. It is both immanent and transcendent.3. This one reality is self conscious and possessed of will.
The possession of will - the will to create - points to the reality of creation.More next.
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While Gurbani says maya is a reality, Bhai Satpal is saying something else.He is saying there is only one reality that is transcendent and what we see is delusion.Listen to the video. He says maya is attachment... it is a psychological process within you.If you let go of the attachment, there remains only the one reality... there is no you he says.
So Hardev Singh ji, what is this identity called "you" in Gubani?
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HARDEV SINGH Virk
It is surprising that Sikhs have not corrected their 'monotheist' nomenclature so far..
So what is pannentheism?Unlike pantheism which says the divine and universe are identical, pannentheism says the divine besides pervading and interpenetrating the universe, the divine also extends beyond.That is exactly how Sikhi describes God and creation.The earliest reference to panentheistic thought in Hindu philosophy is in The Purusha Sukta that gives a description of the spiritual unity of the cosmos. It presents the nature of Purusha or the cosmic being as both immanent in the manifested world and yet transcendent to it. From this being the sukta holds, the original creative will proceeds, by which this vast universe is projected in space and time.The most influential and dominant school of Indian philosophy, Advaita Vedanta, rejects theism and dualism by insisting that "Brahman [ultimate reality] is without parts or attributes...one without a second." Since Brahman has no properties, contains no internal diversity and is identical with the whole reality it cannot be understood as an anthropomorphic personal God. The relationship between Brahman and the creation is often thought to be panentheistic. https://en.wikipedia.org/wiki/PanentheismAnd this is where Satpal's problem crops in. Listen to him again at the very beginning of the video.Ho does he interpret the word waheguru?The word 'wah' he says is WOW, and 'guru' is enlightener.WOW the enlightener, a very pedantic meaning.He cannot accept the meaning 'the guru within', because that would involve acknowleding the soul.Advaita does not accept the concept of an individual soul.But pannentheism itself is not at odds with the idea of soul.You can be pannentheist also with the belief in a soul.The Gurbani talks at several places of the soul within us that is the true Guru.More about this next.
On Sat, May 9, 2020 at 7:51 PM DevinderSingh Gulati <devindersi...@gmail.com> wrote:
It all depends on what Bhai Satpal means by immanence. What Gurbani means by immanence is that the one invisible spirit diminishes itself to become visible matter that we see all around us, thereby creating the apparent duality of spirit and matter. But in reality says Gurbani matter is but a form, albeit visible, of the invisible spirit. But Bhaiji is saying is something else. In this other video he tells us what we see is an illusion: https://www.youtube.com/watch?v=BNVN4RgpK6oFrom the One Light, the entire universe welled up says Gurbani. The clay is the same, but the Fashioner has fashioned it in various ways.This world is nothing but a form of the spirit says this shabad. Its central theme is expressed thus:
SAB MEIN SACHA EKO SOHEE..
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DevinderSingh Gulati
On Tuesday, May 19, 2020 at 8:01:45 AM UTC+5:30, DevinderSingh Gulati wrote:
Hardev Singh ji, your response awaited. You wrote:
I will listen and then comment.I AGREE that SOUL, is part and parcel of God, the PARAM-SOUL, called PARAMATMA.
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DevinderSingh Gulati
Hardev Singh ji, yesterday I said:
This info graphic clearly depicts the key feature of Sikh Metaphysics in pictorial form.It says, Sikhism believes in one reality. That thought is expressed thus:1. There is only one reality.2. It is both immanent and transcendent.Which means, God is the visible existence and God is the invisible spirit..Bhai Satpal explains it thus:But...This second figure - panenthiesm - explains three different viewpoints.It explains all the three sub stratums of thought that are contained in vedanta.The three can be stated thus:1. There is only one reality - what we see is apparent reality.2. There is only one reality. what we observe is real but short lived.3. There is only one reality. It gives rise to a dependent reality.It is explained thus: https://www.youtube.com/watch?v=r5K05xhVPR0So which of these three statements does Sikhi express?It is the third principle of Sikh Metaphysics that provides the key.
Look at the three together:
1. There is only one reality.2. It is both immanent and transcendent.3. This one reality is self conscious and possessed of will.The possession of will - the will to create - points to the reality of creation.More next.
========While Gurbani says maya is a reality, Bhai Satpal is saying something else.He is saying there is only one reality that is transcendent and what we see is delusion.Listen to the video. He says maya is attachment... it is a psychological process within you.If you let go of the attachment, there remains only the one reality... there is no you he says.So Hardev Singh ji, what is this identity called "you" in Gubani?
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Avtar Dhaliwal
Avtar S. Dhaliwal, MD, FACS.
mailto: gurav...@yahoo.com
ABSTRACT
The soul is the primal power, a purposeful force at the core of being an individual person. It guides righteous living by partaking in choices of the mind and performance of deeds by the body. Originating with the creation as part of the Divine Self, the Soul sustains and involves the spirit that understands the impersonal nature of the energy dynamics in which humans. The Soul is very energetic and powerful force that empowers the life and personality of its attendant. When the energy of Soul is recognized, acknowledged, and valued, an individual gains authentic empowerment that allows love without restrictions and acceptance without judgment. Every living organism has a Soul. The thoughts, feelings and consciousness are its attributes. The physical body, mind and Soul are distinct entities coexisting as a human being. Ever since the awareness of its identity, human has questioned the origin, existence, and meaning of the Soul! How does Soul interplay with the mind and body? What happens to Soul after death? Religious, theosophical, academicians, and science scholars in every aspect of life are still debating answers to these questions. It is beyond the scope of this author’s comprehension to solve this mystery, however, an attempt is made searching Gurbani to find answers to some of these questions.
INTRODUCTION
Soul is the primal power, permeating in every aspect of creation, a purposeful force at the core of being an individual person. It guides righteous living by partaking in the choices of the mind and performance of deeds by the body. Originating with creation as part of the Divine Self with natural phenomena it sustains the spirit and understands the impersonal nature of the energy dynamics in which human is involved. The essence of every thought, the Soul realizes action and deed. It is that aspect of an individual’s perception, which helps realize the pleasures and pains of life are beyond explanation to anybody else (discussed under Existence and meaning of Soul). Every part of creation has a Soul depending upon the species and the living beings. The soul is not just a passive or a theoretical entity that occupies space in the vicinity of chest cavity. It is a positive, purposeful force at the core of natural phenomena and being a human. The soul is very energetic and dynamic force. When the energy of the soul is recognized, acknowledged and valued, an individual gains authentic empowerment; loves without restrictions, and accepts without judgment. The Soul not only empowers the life and personality of its attendant, rather it affects other living beings also that come in contact with that personality.
We may interpret the development of the soul as the goal of an evolutionary process of natural phenomena in which humans are involved and the reason for its being. Every experience that one has or will have upon the earth encourages the alignment of one’s personality with the Soul. Every circumstance and situation gives the opportunity for Soul to shine through and bring into physical world an unending and unfathomable reverence for and love of life. Guru Arjan Ji says:
jIau pRwx mnu qnu hry swcw eyhu suAwau]
The Soul, breath of life, mind and body shall blossom forth in lush profusion; this is the true purpose of life.
AGGS, M 5, p 471.
There are several quotations by Guru Arjan Ji and other authors in Aad Guru Granth Sahib (AGGS) that consider conglomerate of physical body, mind, and Soul as separate entities yet existing as one physical form. Ever since the awareness of soul and its relationship with the Almighty, human has questioned the origin of soul. What is the role of soul and its Existence during life? How does it interplay with the mind and body? What happens to a soul after death? These questions are still being asked and debated by religious and academic scholars. The answers to solve this mystery are not easily discernible; however, an attempt is made in searching Gurbani to comprehend the doctrine of the soul as interpreted in Aad Guru Granth Sahib.
The terms applied for ‘Soul’ in the Gurbani.
The words used for ‘Soul’ in Gurbani are ‘JIO’ (jIau), (joiq) ‘JOT’ and (Awqmw) ‘ATMAN’ with profound application of the term ‘JIO’. The word ‘Jot’ (joiq) has also been applied in reference to the ‘Eternal Light’ (Wisdom thru knowledge of learning attributes and commands of the Akal Purakh—NAAM) as the source of life. Most of the discussion about Soul in this paper is oriented around the term ‘Jio’ (jIau) with occasional reference to the term ‘Jot’ (joiq). According to Mahan-Kosh9, the word ‘jio’ (jIau) is interpreted as an honorable mention or as Soul and Mind:
ਜਿਚਰੁ੧ ਵਸਿਅਾ੨ ਕੰਤੁ੩ ਘਰਿ੪ ਜੀੳੁ੫ ਜੀੳੁ ਸਭਿ੬ ਕਹਾਤ੭ ।।
The Soul that1 realized2 the Akal Purakh3 is greeted7 with honor5 and respect5 everywhere6.
AGGS. M5, p. 50
At times, the word Jio (jIau) has also been used as an adjective for respect or honor, such as ‘hir jIau’ means ‘Respected Almighty’. Atman ‘Awqmw’ is the pivotal source through which knowledge, wisdom and consciousness is gained.
According to Bhai Kahn Singh, Nabha9, “Vedantic philosophy describes the ‘Jeevatman’ as the sum-total of reflection of soul in innocence, foundation of soul in innocence and the innocence itself. There is just One Soul, and just like the rays of sun are reflecting the same sun in different pots of water, so is one soul in distinct forms in different beings.” Further, to signify ‘soul’ as the primordial reason for all existence, Bhagat Kabir Ji narrated:
To understand and realize the existence of soul, first, one has to admit that the soul exists in every aspect of creation. Second, one has to understand some fundamentals in realizing the existence of anything. Within the body there are faculties such as intelligence, knowledge, and sensations in their forms that are potentially the subjects that are knowable and sensible.
The person develops knowledge of the things, events or forms. When the mind is actively aware of something, it is necessarily aware of it along with an image; for images are like sensuous contents except that they contain no physical matter. The mind, based on inferential knowledge, and experience, develop its own perceptions. We should consider both Mind and Soul as forms and not physical objects that have caused confusion with various other components of a human body. The mind is analogous to hand, for as the hand is a tool of tools, so the mind is forms and the sense of sensible things. Since there is nothing outside and separate in existence from sensible spatial magnitude, the objects of thought are in the sensible forms, viz. Both the abstract objects and all the states and affections of sensible things. Hence no one can learn or understand anything in the absence of sense.
There are two distinctive peculiarities by reference to which we characterize the Soul:
(1) local movement and
(2) thinking, evaluating, and perceiving.
When we think both speculative and practical, it is regarded as to a form of perceiving; for in the one as well as the other the mind discriminates and is cognizant of something, that is. The perception and practical thinking are not identical, for the former is universal in the animal world and we find the latter only in small divisions of it. Further, speculative thinking is also distinct from perceiving and is found in rightness and wrongness—rightness in prudence, knowledge, true opinion, and wrongness in their opposites. The perception of the special objects is always free from error, while it is possible to think falsely as well as truly, the thought is found only where there is a discourse of reason and sensibility. The soul guides mind for righteous thinking and living.
The survival of physical form appears to be the fundamental criterion of evolution in perpetual processes of creation. The physical arena is a magnificent learning environment. It is a process of experimentation, which helps understand expansion and contraction, the causes for growing and shriveling, what nourishes the soul, and what depletes it, what works and what does not. When activities of life are infused with reverence of soul, they come alive with meaning and purpose. Whereas when reverence is lacking from the life’s activities, the result is cruelty, violence, and loneliness. When the thoughts, emotions and actions are aligned with the highest force (Soul), one is filled with enthusiasm, purpose and meaningful life. The power of Soul makes one fearless, compassionate person loving joyously and intimately engaged in helping and caring for others. This may well be called an experience of soul possessing authentic power. The manifestation of this power above the level of mind is the experience of men and women whose intellectual powers are not equal to explaining it, is evidenced because mystics themselves diverge in their explanations. The emotions, feelings, and actions displayed by the Soul through mind and body are not a potential to be realized in a distant future; it is an ever-present knowledge and phenomenon to be aroused by aspiration, intuitions, and realization by a vast majority of blessed people. Guru Nanak confirmed the role of Creator in blessing the living with the Soul and protecting the creation:
AGGS, Kabir. p 327.
The quotations mentioned above from Gurbani, are giving confusing explanations whether the Soul transmigrates or becomes extinct after death. However, the facts are pointing to the Soul achieving consciousness above the mind is the oneness towards Almighty. The devotees find their way in the Word of Sabd attaining peace in earthly life and of merging in Ultimate reality. The Unity to which the enlightened Souls realized is returning to the rest of human race. That may well explain the reason why persons who had a touch of cosmic consciousness show a prevailing impulse for the rest of their lives to make mankind the object of their devotion, to see God in everything and everybody. Bhagat Kabir Ji [1] apparently intrigued by the mystery of Soul had realized its destination and described the relationship of Soul with Almighty and its creation as follows:
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Sent: Monday, May 18, 2020 6:49:21 PM
Subject: Re: [TheBecoming] Re: Sikh Metaphysics
DevinderSingh Gulati
>>>The Creation is in the Creator, and the Creator is in the Creation, totally pervading and permeating all places. ||1||Pause||How can the creator be in the creation that is only an appearance.How can he permeate all places that are only an appearance.Will you give some attention to this. <<<
This question can only be answered when the Creator is not perceived as a person or any physical entity, Yes, the Creator is not a physical entity. The Creator is Naam/the Spirit behind the cosmic laws. This is how the Creator is present outside as laws of nature and within everyone as conscience, the keeper/maintainer of the laws for personal conduct.Needs reflection to understand.Guru RaakhaRawel Singh
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Lallie, Harjinder
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Subject: Re: Sikh Metaphysics
Lallie, Harjinder
Sent: Wednesday, May 20, 2020 4:06:45 PM
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Subject: Re: Is there a soul according to Gurbani
devindersingh gulati
Lallie, Harjinder
Sent: Wednesday, May 20, 2020 9:30:34 PM
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Rawel Singh
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mrs kaur
Just unsubscribe from his services (You always get a line in the last of each message, where you can click on unsubscribe). ThanksOn Thursday, May 21, 2020, 05:48:09 AM PDT, Inderjit Singh ijsi...@gmail.com [sikh-translation-project] <sikh-transla...@yahoogroups.com> wrote:Please remove my name from your list
Thank you
I.J.Singh
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On Wed, May 20, 2020 at 11:15 PM DevinderSingh Gulati <
devindersi...@gmail.com> wrote:
> Three issues here.
> >>> Creator is not perceived as a person <<<
> Who is Akal Purakh. A person?
>
> >>> The Creator is Naam/the Spirit behind the cosmic laws. <<<
> So *Karta Purakh* is not the creator?
>
> >>> Creator is present outside as laws of nature and within everyone as
> conscience, <<<
> By conscience you mean mind. What is within is mind.
> Is there a soul present in man?
> Is mind different from soul?
>
> The main issue is " *How can the creator be in the creation that is only
> an appearance*."
> According to Gurbani, is the world an actual creation or only an
> appearance?
>
> On Thu, May 21, 2020 at 2:00 AM Rawel Singh brg...@yahoo.co.in
> [sikh_news_discussion] <sikh_news_disc...@yahoogroups.com>
> wrote:
>
>>
>>
>> >>>
>> *The Creation is in the Creator, and the Creator is in the Creation,
>> totally pervading and permeating all places. ||1||Pause||*
>> How can the creator be in the creation that is only an appearance.
>> How can he permeate all places that are only an appearance.
>> Will you give some attention to this. <<<
>>
>> This question can only be answered when the Creator is not perceived as a
>> person or any physical entity, Yes, the Creator is not a physical entity.
>> The Creator is Naam/the Spirit behind the cosmic laws. This is how the
>> Creator is present outside as laws of nature and within everyone as
>> conscience, the keeper/maintainer of the laws for personal conduct..
>>
>> Needs reflection to understand.
>>
>> Guru Raakha
>> Rawel Singh
>>
>> On Wednesday, 20 May, 2020, 11:56:03 am GMT-4, DevinderSingh Gulati
>> devindersi...@gmail.com [sikh_news_discussion] <
>> sikh_news_disc...@yahoogroups.com> wrote:
>>
>>
>>
>>
>> You are too impatient Hardev Singh ji.
>> You wrote:
>> I did listen to Bhai Satpal & 3 types of Vedanta:
>> I agree with his Explanation but not going to Waste more time in hair
>> splitting exercise.
>> He introduced a new concept over ruling Monotheism; that looks OK.
>> HS Virk
>> ======
>> But which type of vedanta is bhaisaheb affirming?
>> "There is only one reality - the rest is appearance" he is saying.
>> If what he affirms is according to Gurbani, then how can this Gurbani
>> *tuk* be explained:
>> *The Creation is in the Creator, and the Creator is in the Creation,
>> totally pervading and permeating all places. ||1||Pause||*
>> How can the creator be in the creation that is only an appearance.
>> How can he permeate all places that are only an appearance.
>> Will you give some attention to this.
>> Looking forward to your reply.
>>
>> On Wed, May 20, 2020 at 8:55 AM 'devindersingh gulati' via Understanding
>> Sikhism <sikh-i...@googlegroups.com> wrote:
>>
>>
>> Hardev Singh ji, yesterday I said:
>> This info graphic clearly depicts the key feature of Sikh Metaphysics in
>> pictorial form.
>>
>> [image: image.png]
>> It says, Sikhism believes in one reality. That thought is expressed thus:
>> 1. There is only one reality.
>> 2. It is both immanent and transcendent.
>>
>> Which means, God is the visible existence and God is the invisible
>> spirit..
>> Bhai Satpal explains it thus:
>> https://www.youtube.com/watch?reload=9&v=QEexo9LhSIM
>>
>> But...
>> This second figure - panenthiesm - explains three different viewpoints.
>> It explains all the three sub stratums of thought that are contained in
>> vedanta.
>> The three can be stated thus:
>> 1. There is only one reality - what we see is apparent reality.
>> 2. There is only one reality. what we observe is real but short lived.
>> 3. There is only one reality. It gives rise to a dependent reality..
>> email to sikh-identit...@googlegroups.com..
>> To view this discussion on the web visit
>>
>>
>>
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Kulbir Thind
On Fri, May 22, 2020 at 3:53 AM, DevinderSingh Gulati<devindersi...@gmail.com> wrote:Avtar Singh ji,You have further clarified:As mentioned in the article, every living being develops a soul of its own. These souls do not come from a wandering crowd of souls,each individual develops its own soul in addition to the traits of DNA. Thanks for asking.Avtar S. DhaliwalWhat this addendum tells me is that you are saying that the soul is neither God (as Bhai Satpal is saying), nor does it come from God."The soul develops".This is an entirely different position.We started, you will recall, by looking at what is the core philosophical principle Sikhism.
1. There is only one reality.
Everyone is agreed on that.
2. It is both immanent and transcendent.
This can be interpreted in at least two ways.The immanence is an appearance (illusion), or it is a reality.Bhai Satpal interprets it as illusion, but the Gurbani says it differently, is the burden of our argument.
The key we said lies in the third Gurbani philosophical principle that says:3. This one reality is self conscious and possessed of will.
The suggestion here is that it is the will of the one sole reality that creates.The suggestion again is that creation is a reality, not an illusion.While you may not be contradicting the basic principle of Gurbani that there is only one reality;You certainly seem to be questioning the second - that it is both transcendent and immanent.You are saying it is immanent only.- that there is only nature.In saying this you are disagreeing with Hardev Singh, who accepts panentheism.You do not even accept theism.In saying the soul " ends with the death of that living being", moreover you are directly contradicting Gurbani that says:Jeh te upjio Nanaka leen Tahe mai maan. (SGGS 1426.)Believe it O Nanak, you will [one day] blend/merge with the Source of your origin.Who is this "you"? See the context.
The Creation is in the Creator, and the Creator is in the Creation, totally pervading and permeating all places. ||1||Pause||
The creator is in the creation.The first question you have to answer is "Is the world real or imaginary"?If imaginary, whose imagination is it?A second question now gets attached with your above explanation which also you must address.If the soul disappears with the death of the body, what is its purpose in the first place.On Thu, May 21, 2020 at 7:03 PM Avtar Dhaliwal gurav...@yahoo.com [sikh_youthsurvival] <sikh_yout...@yahoogroups.com> wrote:On Wednesday, May 20, 2020, 11:52:53 PM EDT, DevinderSingh Gulati devindersi...@gmail.com [sikh_youthsurvival] sikh_yout...@yahoogroups.com> wrote:Devinder Singh Gulati wrote, So is there one soul or are there many souls. What does Gurbani say. What is the final conclusion?Mr. Gulati,AS mentioned in the article, every living being has A SOUL of its own. It is blessed as part of the person. Not given from the wandering Souls and it ends with the death of that living being. Please read again the role of the soul during life and after death.Thanks.Avtar S. Dhaliwal
The question posited; Is there a Soul according to Gurbani?Sangat Jio, the article is lengthy but details the --DOCTRINE OF SOUL IN GURBANIAvtar S. Dhaliwal, MD, FACS.
mailto: gurav...@yahoo.com
ABSTRACT
The soul is the primal power, a purposeful force at the core of being an individual person. It guides righteous living by partaking in choices of the mind and performance of deeds by the body. Originating with the creation as part of the Divine Self, the Soul sustains and involves the spirit that understands the impersonal nature of the energy dynamics in which humans.. The Soul is very energetic and powerful force that empowers the life and personality of its attendant. When the energy of Soul is recognized, acknowledged, and valued, an individual gains authentic empowerment that allows love without restrictions and acceptance without judgment. Every living organism has a Soul. The thoughts, feelings and consciousness are its attributes. The physical body, mind and Soul are distinct entities coexisting as a human being. Ever since the awareness of its identity, human has questioned the origin, existence, and meaning of the Soul! How does Soul interplay with the mind and body? What happens to Soul after death? Religious, theosophical, academicians, and science scholars in every aspect of life are still debating answers to these questions. It is beyond the scope of this author’s comprehension to solve this mystery, however, an attempt is made searching Gurbani to find answers to some of these questions.
INTRODUCTION
Soul is the primal power, permeating in every aspect of creation, a purposeful force at the core of being an individual person. It guides righteous living by partaking in the choices of the mind and performance of deeds by the body. Originating with creation as part of the Divine Self with natural phenomena it sustains the spirit and understands the impersonal nature of the energy dynamics in which human is involved.. The essence of every thought, the Soul realizes action and deed. It is that aspect of an individual’s perception, which helps realize the pleasures and pains of life are beyond explanation to anybody else (discussed under Existence and meaning of Soul). Every part of creation has a Soul depending upon the species and the living beings. The soul is not just a passive or a theoretical entity that occupies space in the vicinity of chest cavity. It is a positive, purposeful force at the core of natural phenomena and being a human. The soul is very energetic and dynamic force. When the energy of the soul is recognized, acknowledged and valued, an individual gains authentic empowerment; loves without restrictions, and accepts without judgment. The Soul not only empowers the life and personality of its attendant, rather it affects other living beings also that come in contact with that personality.
We may interpret the development of the soul as the goal of an evolutionary process of natural phenomena in which humans are involved and the reason for its being. Every experience that one has or will have upon the earth encourages the alignment of one’s personality with the Soul. Every circumstance and situation gives the opportunity for Soul to shine through and bring into physical world an unending and unfathomable reverence for and love of life. Guru Arjan Ji says:
jIau pRwx mnu qnu hry swcw eyhu suAwau]
The Soul, breath of life, mind and body shall blossom forth in lush profusion; this is the true purpose of life.
AGGS, M 5, p 471.
There are several quotations by Guru Arjan Ji and other authors in Aad Guru Granth Sahib (AGGS) that consider conglomerate of physical body, mind, and Soul as separate entities yet existing as one physical form. Ever since the awareness of soul and its relationship with the Almighty, human has questioned the origin of soul.. What is the role of soul and its Existence during life? How does it interplay with the mind and body? What happens to a soul after death? These questions are still being asked and debated by religious and academic scholars. The answers to solve this mystery are not easily discernible; however, an attempt is made in searching Gurbani to comprehend the doctrine of the soul as interpreted in Aad Guru Granth Sahib.
Just like1 a mute2 who eats sugar3 candy, smiles in enjoyment5 and excitement in mind4, but cannot express it to anybody...
AGGS, Kabir. p 327.
Guru Amar Das Ji in Raag Aasaa (in the AGGS on page 440) has described the role of humans during life with particular reference to the mind and its nature. The total composition of the sabd includes ten stanzas, out of which seven are dedicated to the guidance of the mind. Essentially, the Sabd is for a mind to realize and adore the ruler (Akal Purakh), the Creator of the Soul, Mind, and Body. The first stanza stresses the service to the Almighty to get the wealth of Naam. The path of loving devotion is not easy, and rare are those who find it through the glance of His grace. The sabd continues to advise Mind to abstain from cleverness and falsehood, understand the Will of Akal Purakh, and be absorbed in ITS Love to obtain a peaceful and a steady mind. The whole sabd is long and the space available in this paper is not enough to include the complete version; we mention only the essence of Sabd:
myry੧ mn੨ bYrwgIAw੩ qMU੪ bYrwgu੫ kir iksu੬ idKwvih੭]
hir੮ soihlw੯ iqn੧੦ sd੧੧ sdw੧੨ jo੧੩ hir gux੧੪ gwvih੧੫]
kir੧੬ bYrwgu੧੭ qMU Coif੧੮ pwKMfu੧੯ so੨੦ shu੨੧ sBu੨੨ ikCu੨੩ jwxey੨੪ ]
jil੨੫ Qil੨੬ mhIAil੨੭ eyko੨੮ soeI੨੯ gurmuiK੩੦ hukmu੩੧ pCwxey੩੨]
AGGS, M 3, p 440.
O my1 detached3 mind2, unto whom6 you4 show7 your detachment5?
Those10 who are blessed11 with gospel9(Sohila), they13 sing15 the Glorious Praises14 of the Akal Purakh, live in the joy of the Lord, forever12 and ever..
So, leave18 this fraudulent19 hypocrisy of16 detachment/renunciation17 because of the20 Akal Purakh21 knows24 All23 about you.
The One28 Akal Purakh is pervading29 the water25, the land26, and the sky27; the Gurmukh30 realizes32 the order31 (Hukam) in natural phenomena.
The Soul described earlier as part of the Divine Light is essential for the guidance and survival of the mind and body, helps mind to be bereft of wandering in Maya and ego. The mind listening and following intuitions of the Soul can enjoy living righteously with humility and modesty.
Soul during Life and after Death?
The mystics, theologians, psychologists and scholars have attempted to search the mystery - the fate of Soul during life and after death since the origin of understandable religious beliefs. Transmigration/redemption and or Extinction of Soul are the opposing beliefs delegated by the religious authorities in understanding the fate of Soul after death or during human life.
The general disposition according to Christianity has been to regard the superior consciousness (Soul) as one into which humans will eventually strengthen and to look on those who have had intimations of it as forerunners of the rest of mankind. When this theory goes hand in hand with physical evolution or race-evolution as it sometimes does, and there is an element of the immortality of the individual Soul implied in it, it means that succeeding generations of men and women begotten of the present ones will have an increasing number of cosmically conscious persons among them, cosmic consciousness becomes the general and finally the universal condition. Mostly theologians treat the experience as a passing intimation of the after-death states, a sort of foretaste of heaven vouchsafed by God to saintly persons during their earth life. The exponents of this theory are in grave difficulties. The chief one arises out of it not confining the experience to the saintly persons but sometimes happens to persons whose lives are, to say the least heretical and sometimes markedly irreligious in any sense that would please the orthodox God. Conversely many persons of saintly conduct do not achieve any such foretaste of the hereafter.
The Hindu theory proclaims that the Soul is engaged in a pilgrimage of experience, which requires a long series of lives on this earth, in the course of which it develops successive powers [3]. Having passed through an arc of descent from spirit to matter and having turned at the mineral on its way back to a vastly enriched spiritual existence, the Soul, has had successively the consciousness of the mineral, the plant, and the animal, and is now passing through the mental state of consciousness as man. Beyond the mental state is a state of direct cognition or awakening into reality, which they call Budhi. This has been attained by the leaders of mankind, and into it, all men in due time will enter. Those who have experienced it partially are vanguards on the long path of evolution of the Soul. This is the opinion commonly offered today as Theosophy. It is orthodox Brahmanism and is, in its own way, scarcely less distortion of Theosophy than is orthodox Christianity.
The fatal defect of the Brahmin explanation of the data of cosmic consciousness is identical with the defect of the Christian explanation of the ecstasies of the saints as advanced knowledge of the hereafter. Both religions assume that those who have a touch of cosmic consciousness are of great mental stature. The facts show that they are not. While many who experience the higher vision are, like Jesus, Buddha, and Nanak beings of transcendent spirituality, several of the recorded cases are of very simple, often ignorant, and frequently anything but blameless people. The experience is sporadic and obeys a law of its own nature.
In Sikhism, the Gurbani, finding no rule for Soul to meet the Akal Purakh in the afterlife, attributes the complete thing to the Grace of God and realization in the present life on earth. Guru Arjan Sahib Ji has made a profound statement about such an experience and recommends his followers to be prepared to receive such a blessing from the Almighty while living righteously in their present life:
suix੧ mIqw੨ jIau੩ ipMfu੪ sBu੫ qnu੬ ArpIjY੭ ieau੮ drsn੯ hir੧੦ jIੳੁu੧੧ pweIAY੧੨ ]3]
Listen1, friends2: dedicate7 your Soul3, body4 and your whole5 being to the Almighty6; thus receive12 the Blessed Vision9 of the Akal Purakh10 (realization of the virtues and commands prevailing in the natural phenomena).
AGGS, M 5, p 612.
Ambiguity about fate of Soul after death
Mystery of Soul has been very intriguing problem in understanding its origin in life, during life and afterlife or transmigration and even in reincarnation. There is no clear explanation given by any prophet, religious philosophies, or science to the mystery of Soul. Since time immemorial, questions though have been asked by exalted personalities as well as ordinary conscious populace, but the answers given by religious mentors only satisfy various modes of selfish gains.
According to Nanakian Philosophy in Aad Guru Granth Sahib, there are factual descriptions about the origin and role of Soul in human life (as discussed above), but the ambiguity about the extinction or transmigration of Soul is not completely cleared.
Guru Nanak and other Sikh Gurus have questioned prevailing dominant religious promotion of Soul being immortal and after death of the physical body transmigrating into a multitude of materialistic aspects including a variety of live being species, vegetations, and inanimate subjects. Contrary to a multiplex of hearsay stories of “vaporous substance, misty layers, smoke, etc. etc.” escaping from the person and drifting upwards; Guru Nanak Sahib Ji explains what happens to Soul after death when he wrote:
ਸੁੰਨੀ੧ dyh੨ frwvxI੩ jw੪ jIau੫ ivchu੬ jwie੭]
Bwih੮ blMdI੯ ivJvI੧੦ DuaU੧੧ n੧੨ inkisau੧੩ kwie੧੪]
The empty dead1 body2 is dreadful3, when4 the (Soul) life5 goes7 out from within6.
The smoldering9 fire8 of life is extinguished10 and no12 smoke11 came out13.
AGGS, M 1, p 19..
8. Lal, Bhai Harbans. 2001, Seeking sustained mentation on Sabd Parmaan.. Understanding Sikhism Res. J. 3 (1), 24-29.
He cannot accept the meaning 'the guru within', because that would involve acknowleding the soul..
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DevinderSingh Gulati
Just unsubscribe from his services (You always get a line in the last of each message, where you can click on unsubscribe). Thanks
On Thursday, May 21, 2020, 05:48:09 AM PDT, Inderjit Singh ijsi...@gmail.com [sikh-translation-project] <sikh-transla...@yahoogroups.com> wrote:
Please remove my name from your list
Thank you
I.J.Singh
New York
ijsi...@gmail.com
On Wed, May 20, 2020 at 11:15 PM DevinderSingh Gulati <
devindersi...@gmail.com> wrote:
> Three issues here.
> >>> Creator is not perceived as a person <<<
> Who is Akal Purakh. A person?
>
> >>> The Creator is Naam/the Spirit behind the cosmic laws. <<<
> So *Karta Purakh* is not the creator?
>
> >>> Creator is present outside as laws of nature and within everyone as
> conscience, <<<
> By conscience you mean mind. What is within is mind.
> Is there a soul present in man?
> Is mind different from soul?
>
> The main issue is " *How can the creator be in the creation that is only
> an appearance*."
> According to Gurbani, is the world an actual creation or only an
> appearance?
>
> On Thu, May 21, 2020 at 2:00 AM Rawel Singh brg...@yahoo.co.in
> [sikh_news_discussion] <sikh_news_disc...@yahoogroups.com>
> wrote:
>
>>
>>
>> >>>
>> *The Creation is in the Creator, and the Creator is in the Creation,
>> totally pervading and permeating all places. ||1||Pause||*
>> *tuk* be explained:
>> *The Creation is in the Creator, and the Creator is in the Creation,
>> totally pervading and permeating all places. ||1||Pause||*
>>
>>
>>
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>
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savarkar vinayak
ਅਰਥ: ਅਕਾਲ ਪੁਰਖ ਨੇ ਆਪ ਹੀ ਆਪਣੇ ਆਪ ਨੂੰ ਸਾਜਿਆ, ਅਤੇ ਆਪ ਹੀ ਆਪਣਾ ਨਾਮਣਾ ਬਣਾਇਆ। ਫਿਰ, ਉਸ ਨੇ ਕੁਦਰਤ ਰਚੀ (ਅਤੇ ਉਸ ਵਿਚ) ਆਸਣ ਜਮਾ ਕੇ, (ਭਾਵ, ਕੁਦਰਤ ਵਿਚ ਵਿਆਪਕ ਹੋ ਕੇ, ਇਸ ਜਗਤ ਦਾ) ਆਪ ਤਮਾਸ਼ਾ ਵੇਖਣ ਲੱਗ ਪਿਆ ਹੈ।
| ਮਃ ੧ ॥ मः १ ॥ Mėhlā 1. First Mehl: |
| ਕੁਦਰਤਿ ਦਿਸੈ ਕੁਦਰਤਿ ਸੁਣੀਐ ਕੁਦਰਤਿ ਭਉ ਸੁਖ ਸਾਰੁ ॥ कुदरति दिसै कुदरति सुणीऐ कुदरति भउ सुख सारु ॥ Kuḏraṯ ḏisai kuḏraṯ suṇī▫ai kuḏraṯ bẖa▫o sukẖ sār.. By His Power we see, by His Power we hear; by His Power we have fear, and the essence of happiness. |
| ਕੁਦਰਤਿ ਪਾਤਾਲੀ ਆਕਾਸੀ ਕੁਦਰਤਿ ਸਰਬ ਆਕਾਰੁ ॥ कुदरति पाताली आकासी कुदरति सरब आकारु ॥ Kuḏraṯ pāṯālī ākāsī kuḏraṯ sarab ākār. By His Power the nether worlds exist, and the Akaashic ethers; by His Power the entire creation exists. |
| ਕੁਦਰਤਿ ਵੇਦ ਪੁਰਾਣ ਕਤੇਬਾ ਕੁਦਰਤਿ ਸਰਬ ਵੀਚਾਰੁ ॥ कुदरति वेद पुराण कतेबा कुदरति सरब वीचारु ॥ Kuḏraṯ veḏ purāṇ kaṯebā kuḏraṯ sarab vīcẖār. By His Power the Vedas and the Puraanas exist, and the Holy Scriptures of the Jewish, Christian and Islamic religions. By His Power all deliberations exist. |
| ਕੁਦਰਤਿ ਖਾਣਾ ਪੀਣਾ ਪੈਨ੍ਹ੍ਹਣੁ ਕੁਦਰਤਿ ਸਰਬ ਪਿਆਰੁ ॥ कुदरति खाणा पीणा पैन्हणु कुदरति सरब पिआरु ॥ Kuḏraṯ kẖāṇā pīṇā painĥaṇ kuḏraṯ sarab pi▫ār. By His Power we eat, drink and dress; by His Power all love exists. - |
| ਕੁਦਰਤਿ ਜਾਤੀ ਜਿਨਸੀ ਰੰਗੀ ਕੁਦਰਤਿ ਜੀਅ ਜਹਾਨ ॥ कुदरति जाती जिनसी रंगी कुदरति जीअ जहान ॥ Kuḏraṯ jāṯī jinsī rangī kuḏraṯ jī▫a jahān. By His Power come the species of all kinds and colors; by His Power the living beings of the world exist. |
| ਕੁਦਰਤਿ ਨੇਕੀਆ ਕੁਦਰਤਿ ਬਦੀਆ ਕੁਦਰਤਿ ਮਾਨੁ ਅਭਿਮਾਨੁ ॥ कुदरति नेकीआ कुदरति बदीआ कुदरति मानु अभिमानु ॥ Kuḏraṯ nekī▫ā kuḏraṯ baḏī▫ā kuḏraṯ mān abẖimān. By His Power virtues exist, and by His Power vices exist. By His Power come honor and dishonor. |
| ਕੁਦਰਤਿ ਪਉਣੁ ਪਾਣੀ ਬੈਸੰਤਰੁ ਕੁਦਰਤਿ ਧਰਤੀ ਖਾਕੁ ॥ कुदरति पउणु पाणी बैसंतरु कुदरति धरती खाकु ॥ Kuḏraṯ pa▫uṇ pāṇī baisanṯar kuḏraṯ ḏẖarṯī kẖāk. By His Power wind, water and fire exist; by His Power earth and dust exist. |
| ਸਭ ਤੇਰੀ ਕੁਦਰਤਿ ਤੂੰ ਕਾਦਿਰੁ ਕਰਤਾ ਪਾਕੀ ਨਾਈ ਪਾਕੁ ॥ सभ तेरी कुदरति तूं कादिरु करता पाकी नाई पाकु ॥ Sabẖ ṯerī kuḏraṯ ṯūʼn kāḏir karṯā pākī nā▫ī pāk. Everything is in Your Power, Lord; You are the all-powerful Creator. Your Name is the Holiest of the Holy. |
| ਨਾਨਕ ਹੁਕਮੈ ਅੰਦਰਿ ਵੇਖੈ ਵਰਤੈ ਤਾਕੋ ਤਾਕੁ ॥੨॥ नानक हुकमै अंदरि वेखै वरतै ताको ताकु ॥२॥ Nānak hukmai anḏar vekẖai varṯai ṯāko ṯāk. ||2|| O Nanak, through the Command of His Will, He beholds and pervades the creation; He is absolutely unrivalled. ||2|| The translation by Sant Singh khalsa is interpreting 'Kudrat" as the Power of Akal Purakh, whereas Guru ji is very clear about the Nature and natural phenomena being responsible for the whole Creation. Your following questions are answered by the quotation of Sabd by Guru Nanak previously. If you can't comprehend it, then search the Gurbani yourself without Vedantic glasses. |
Avtar Singh Dhaliwal, MD USA |
On Wednesday, May 20, 2020, 11:52:53 PM EDT, DevinderSingh Gulati devindersi...@gmail.com [sikh_youthsurvival] sikh_yout...@yahoogroups.com> wrote:Devinder Singh Gulati wrote, So is there one soul or are there many souls. What does Gurbani say. What is the final conclusion?
Mr. Gulati,AS mentioned in the article, every living being has A SOUL of its own. It is blessed as part of the person. Not given from the wandering Souls and it ends with the death of that living being. Please read again the role of the soul during life and after death.Thanks.Avtar S. Dhaliwal
The question posited; Is there a Soul according to Gurbani?
Sangat Jio, the article is lengthy but details the --DOCTRINE OF SOUL IN GURBANIAvtar S. Dhaliwal, MD, FACS.
mailto: gurav...@yahoo.com
ABSTRACT
The soul is the primal power, a purposeful force at the core of being an individual person. It guides righteous living by partaking in choices of the mind and performance of deeds by the body.. Originating with the creation as part of the Divine Self, the Soul sustains and involves the spirit that understands the impersonal nature of the energy dynamics in which humans.. The Soul is very energetic and powerful force that empowers the life and personality of its attendant. When the energy of Soul is recognized, acknowledged, and valued, an individual gains authentic empowerment that allows love without restrictions and acceptance without judgment. Every living organism has a Soul. The thoughts, feelings and consciousness are its attributes. The physical body, mind and Soul are distinct entities coexisting as a human being. Ever since the awareness of its identity, human has questioned the origin, existence, and meaning of the Soul! How does Soul interplay with the mind and body? What happens to Soul after death? Religious, theosophical, academicians, and science scholars in every aspect of life are still debating answers to these questions. It is beyond the scope of this author’s comprehension to solve this mystery, however, an attempt is made searching Gurbani to find answers to some of these questions.
INTRODUCTION
Soul is the primal power, permeating in every aspect of creation, a purposeful force at the core of being an individual person. It guides righteous living by partaking in the choices of the mind and performance of deeds by the body. Originating with creation as part of the Divine Self with natural phenomena it sustains the spirit and understands the impersonal nature of the energy dynamics in which human is involved.. The essence of every thought, the Soul realizes action and deed. It is that aspect of an individual’s perception, which helps realize the pleasures and pains of life are beyond explanation to anybody else (discussed under Existence and meaning of Soul). Every part of creation has a Soul depending upon the species and the living beings. The soul is not just a passive or a theoretical entity that occupies space in the vicinity of chest cavity. It is a positive, purposeful force at the core of natural phenomena and being a human. The soul is very energetic and dynamic force. When the energy of the soul is recognized, acknowledged and valued, an individual gains authentic empowerment; loves without restrictions, and accepts without judgment. The Soul not only empowers the life and personality of its attendant, rather it affects other living beings also that come in contact with that personality.
We may interpret the development of the soul as the goal of an evolutionary process of natural phenomena in which humans are involved and the reason for its being. Every experience that one has or will have upon the earth encourages the alignment of one’s personality with the Soul. Every circumstance and situation gives the opportunity for Soul to shine through and bring into physical world an unending and unfathomable reverence for and love of life. Guru Arjan Ji says:
jIau pRwx mnu qnu hry swcw eyhu suAwau]
The Soul, breath of life, mind and body shall blossom forth in lush profusion; this is the true purpose of life.
AGGS, M 5, p 471.
There are several quotations by Guru Arjan Ji and other authors in Aad Guru Granth Sahib (AGGS) that consider conglomerate of physical body, mind, and Soul as separate entities yet existing as one physical form.. Ever since the awareness of soul and its relationship with the Almighty, human has questioned the origin of soul.. What is the role of soul and its Existence during life? How does it interplay with the mind and body? What happens to a soul after death? These questions are still being asked and debated by religious and academic scholars. The answers to solve this mystery are not easily discernible; however, an attempt is made in searching Gurbani to comprehend the doctrine of the soul as interpreted in Aad Guru Granth Sahib.
From earlier referenced quotations it is obvious that the Soul, Mind, and body are all separate components of one unit blessed by the One Almighty. The Soul being the powerful force impacts life by guiding human thoughts, feelings and actions. To enjoy rightful living and happiness, Mind and Soul are necessary to be in alignment. There is a subtle difference in understanding the role of soul and Mind affecting the body. To elaborate the difference between body Mind and Soul, it may be of help to define these entities separately..
Just like1 a mute2 who eats sugar3 candy, smiles in enjoyment5 and excitement in mind4, but cannot express it to anybody...
AGGS, Kabir. p 327.
Guru Amar Das Ji in Raag Aasaa (in the AGGS on page 440) has described the role of humans during life with particular reference to the mind and its nature. The total composition of the sabd includes ten stanzas, out of which seven are dedicated to the guidance of the mind. Essentially, the Sabd is for a mind to realize and adore the ruler (Akal Purakh), the Creator of the Soul, Mind, and Body. The first stanza stresses the service to the Almighty to get the wealth of Naam. The path of loving devotion is not easy, and rare are those who find it through the glance of His grace. The sabd continues to advise Mind to abstain from cleverness and falsehood, understand the Will of Akal Purakh, and be absorbed in ITS Love to obtain a peaceful and a steady mind. The whole sabd is long and the space available in this paper is not enough to include the complete version; we mention only the essence of Sabd:
myry੧ mn੨ bYrwgIAw੩ qMU੪ bYrwgu੫ kir iksu੬ idKwvih੭]
hir੮ soihlw੯ iqn੧੦ sd੧੧ sdw੧੨ jo੧੩ hir gux੧੪ gwvih੧੫]
kir੧੬ bYrwgu੧੭ qMU Coif੧੮ pwKMfu੧੯ so੨੦ shu੨੧ sBu੨੨ ikCu੨੩ jwxey੨੪ ]
jil੨੫ Qil੨੬ mhIAil੨੭ eyko੨੮ soeI੨੯ gurmuiK੩੦ hukmu੩੧ pCwxey੩੨]
AGGS, M 3, p 440.
O my1 detached3 mind2, unto whom6 you4 show7 your detachment5?
Those10 who are blessed11 with gospel9(Sohila), they13 sing15 the Glorious Praises14 of the Akal Purakh, live in the joy of the Lord, forever12 and ever..
So, leave18 this fraudulent19 hypocrisy of16 detachment/renunciation17 because of the20 Akal Purakh21 knows24 All23 about you.
The One28 Akal Purakh is pervading29 the water25, the land26, and the sky27; the Gurmukh30 realizes32 the order31 (Hukam) in natural phenomena.
The Soul described earlier as part of the Divine Light is essential for the guidance and survival of the mind and body, helps mind to be bereft of wandering in Maya and ego. The mind listening and following intuitions of the Soul can enjoy living righteously with humility and modesty.
Soul during Life and after Death?
The mystics, theologians, psychologists and scholars have attempted to search the mystery - the fate of Soul during life and after death since the origin of understandable religious beliefs. Transmigration/redemption and or Extinction of Soul are the opposing beliefs delegated by the religious authorities in understanding the fate of Soul after death or during human life.
The general disposition according to Christianity has been to regard the superior consciousness (Soul) as one into which humans will eventually strengthen and to look on those who have had intimations of it as forerunners of the rest of mankind. When this theory goes hand in hand with physical evolution or race-evolution as it sometimes does, and there is an element of the immortality of the individual Soul implied in it, it means that succeeding generations of men and women begotten of the present ones will have an increasing number of cosmically conscious persons among them, cosmic consciousness becomes the general and finally the universal condition. Mostly theologians treat the experience as a passing intimation of the after-death states, a sort of foretaste of heaven vouchsafed by God to saintly persons during their earth life.. The exponents of this theory are in grave difficulties. The chief one arises out of it not confining the experience to the saintly persons but sometimes happens to persons whose lives are, to say the least heretical and sometimes markedly irreligious in any sense that would please the orthodox God.. Conversely many persons of saintly conduct do not achieve any such foretaste of the hereafter.
The Hindu theory proclaims that the Soul is engaged in a pilgrimage of experience, which requires a long series of lives on this earth, in the course of which it develops successive powers [3]. Having passed through an arc of descent from spirit to matter and having turned at the mineral on its way back to a vastly enriched spiritual existence, the Soul, has had successively the consciousness of the mineral, the plant, and the animal, and is now passing through the mental state of consciousness as man. Beyond the mental state is a state of direct cognition or awakening into reality, which they call Budhi. This has been attained by the leaders of mankind, and into it, all men in due time will enter. Those who have experienced it partially are vanguards on the long path of evolution of the Soul. This is the opinion commonly offered today as Theosophy. It is orthodox Brahmanism and is, in its own way, scarcely less distortion of Theosophy than is orthodox Christianity.
The fatal defect of the Brahmin explanation of the data of cosmic consciousness is identical with the defect of the Christian explanation of the ecstasies of the saints as advanced knowledge of the hereafter. Both religions assume that those who have a touch of cosmic consciousness are of great mental stature. The facts show that they are not. While many who experience the higher vision are, like Jesus, Buddha, and Nanak beings of transcendent spirituality, several of the recorded cases are of very simple, often ignorant, and frequently anything but blameless people. The experience is sporadic and obeys a law of its own nature.
In Sikhism, the Gurbani, finding no rule for Soul to meet the Akal Purakh in the afterlife, attributes the complete thing to the Grace of God and realization in the present life on earth. Guru Arjan Sahib Ji has made a profound statement about such an experience and recommends his followers to be prepared to receive such a blessing from the Almighty while living righteously in their present life:
suix੧ mIqw੨ jIau੩ ipMfu੪ sBu੫ qnu੬ ArpIjY੭ ieau੮ drsn੯ hir੧੦ jIੳੁu੧੧ pweIAY੧੨ ]3]
Listen1, friends2: dedicate7 your Soul3, body4 and your whole5 being to the Almighty6; thus receive12 the Blessed Vision9 of the Akal Purakh10 (realization of the virtues and commands prevailing in the natural phenomena).
AGGS, M 5, p 612.
Ambiguity about fate of Soul after death
Mystery of Soul has been very intriguing problem in understanding its origin in life, during life and afterlife or transmigration and even in reincarnation. There is no clear explanation given by any prophet, religious philosophies, or science to the mystery of Soul. Since time immemorial, questions though have been asked by exalted personalities as well as ordinary conscious populace, but the answers given by religious mentors only satisfy various modes of selfish gains.
According to Nanakian Philosophy in Aad Guru Granth Sahib, there are factual descriptions about the origin and role of Soul in human life (as discussed above), but the ambiguity about the extinction or transmigration of Soul is not completely cleared.
Guru Nanak and other Sikh Gurus have questioned prevailing dominant religious promotion of Soul being immortal and after death of the physical body transmigrating into a multitude of materialistic aspects including a variety of live being species, vegetations, and inanimate subjects. Contrary to a multiplex of hearsay stories of “vaporous substance, misty layers, smoke, etc. etc.” escaping from the person and drifting upwards; Guru Nanak Sahib Ji explains what happens to Soul after death when he wrote:
ਸੁੰਨੀ੧ dyh੨ frwvxI੩ jw੪ jIau੫ ivchu੬ jwie੭]
Bwih੮ blMdI੯ ivJvI੧੦ DuaU੧੧ n੧੨ inkisau੧੩ kwie੧੪]
The empty dead1 body2 is dreadful3, when4 the (Soul) life5 goes7 out from within6.
The smoldering9 fire8 of life is extinguished10 and no12 smoke11 came out13.
AGGS, M 1, p 19..
8. Lal, Bhai Harbans. 2001, Seeking sustained mentation on Sabd Parmaan.. Understanding Sikhism Res. J. 3 (1), 24-29.
The earliest reference to panentheistic thought in Hindu philosophy is inThe Purusha Sukta that gives a description of the spiritual unity of the cosmos. It presents the nature of Purusha or the cosmic being as both immanent in the manifested world and yet transcendent to it. From this being the sukta holds, the original creative will proceeds, by which this vast universe is projected in space and time.The most influential and dominant school of Indian philosophy, Advaita Vedanta, rejects theism and dualism by insisting that "Brahman [ultimate reality] is without parts or attributes...one without a second." Since Brahman has no properties, contains no internal diversity and is identical with the whole reality it cannot be understood as an anthropomorphic personal God. The relationship between Brahman and the creation is often thought to be panentheistic.https://en.wikipedia.org/wiki/ Panentheism
And this is where Satpal's problem crops in. Listen to him again at the very beginning of the video.Ho does he interpret the word waheguru?The word 'wah' he says is WOW, and 'guru' is enlightener.WOW the enlightener, a very pedantic meaning.
He cannot accept the meaning 'the guru within', because that would involve acknowleding the soul..
Advaita does not accept the concept of an individual soul.But pannentheism itself is not at odds with the idea of soul.You can be pannentheist also with the belief in a soul.The Gurbani talks at several places of the soul within us that is the true Guru.More about this next.
On Sat, May 9, 2020 at 7:51 PM DevinderSingh Gulati <devindersingh.gulati2@gmail. com> wrote:
It all depends on what Bhai Satpal means by immanence. What Gurbani means by immanence is that the one invisible spirit diminishes itself to become visible matter that we see all around us, thereby creating the apparent duality of spirit and matter. But in reality says Gurbani matter is but a form, albeit visible, of the invisible spirit. But Bhaiji is saying is something else. In this other video he tells us what we see is an illusion: https://www..youtube.com/watch? v=BNVN4RgpK6o
From the One Light, the entire universe welled up says Gurbani.The clay is the same, but the Fashioner has fashioned it in various ways.
| Messages in this topic (101) |
DevinderSingh Gulati
On Wednesday, May 20, 2020, 11:52:53 PM EDT, DevinderSingh Gulati devindersi...@gmail.com [sikh_youthsurvival] sikh_yout...@yahoogroups.com> wrote:Devinder Singh Gulati wrote, So is there one soul or are there many souls. What does Gurbani say. What is the final conclusion?
Mr. Gulati,AS mentioned in the article, every living being has A SOUL of its own. It is blessed as part of the person. Not given from the wandering Souls and it ends with the death of that living being. Please read again the role of the soul during life and after death.Thanks.Avtar S. Dhaliwal
The question posited; Is there a Soul according to Gurbani?
Sangat Jio, the article is lengthy but details the --DOCTRINE OF SOUL IN GURBANIAvtar S. Dhaliwal, MD, FACS.
mailto: gurav...@yahoo.com
ABSTRACT
The soul is the primal power, a purposeful force at the core of being an individual person. It guides righteous living by partaking in choices of the mind and performance of deeds by the body. Originating with the creation as part of the Divine Self, the Soul sustains and involves the spirit that understands the impersonal nature of the energy dynamics in which humans.. The Soul is very energetic and powerful force that empowers the life and personality of its attendant. When the energy of Soul is recognized, acknowledged, and valued, an individual gains authentic empowerment that allows love without restrictions and acceptance without judgment. Every living organism has a Soul. The thoughts, feelings and consciousness are its attributes. The physical body, mind and Soul are distinct entities coexisting as a human being. Ever since the awareness of its identity, human has questioned the origin, existence, and meaning of the Soul! How does Soul interplay with the mind and body? What happens to Soul after death? Religious, theosophical, academicians, and science scholars in every aspect of life are still debating answers to these questions. It is beyond the scope of this author’s comprehension to solve this mystery, however, an attempt is made searching Gurbani to find answers to some of these questions.
INTRODUCTION
Soul is the primal power, permeating in every aspect of creation, a purposeful force at the core of being an individual person. It guides righteous living by partaking in the choices of the mind and performance of deeds by the body. Originating with creation as part of the Divine Self with natural phenomena it sustains the spirit and understands the impersonal nature of the energy dynamics in which human is involved.. The essence of every thought, the Soul realizes action and deed. It is that aspect of an individual’s perception, which helps realize the pleasures and pains of life are beyond explanation to anybody else (discussed under Existence and meaning of Soul). Every part of creation has a Soul depending upon the species and the living beings. The soul is not just a passive or a theoretical entity that occupies space in the vicinity of chest cavity. It is a positive, purposeful force at the core of natural phenomena and being a human. The soul is very energetic and dynamic force. When the energy of the soul is recognized, acknowledged and valued, an individual gains authentic empowerment; loves without restrictions, and accepts without judgment. The Soul not only empowers the life and personality of its attendant, rather it affects other living beings also that come in contact with that personality.
We may interpret the development of the soul as the goal of an evolutionary process of natural phenomena in which humans are involved and the reason for its being. Every experience that one has or will have upon the earth encourages the alignment of one’s personality with the Soul. Every circumstance and situation gives the opportunity for Soul to shine through and bring into physical world an unending and unfathomable reverence for and love of life. Guru Arjan Ji says:
jIau pRwx mnu qnu hry swcw eyhu suAwau]
The Soul, breath of life, mind and body shall blossom forth in lush profusion; this is the true purpose of life.
AGGS, M 5, p 471.
There are several quotations by Guru Arjan Ji and other authors in Aad Guru Granth Sahib (AGGS) that consider conglomerate of physical body, mind, and Soul as separate entities yet existing as one physical form. Ever since the awareness of soul and its relationship with the Almighty, human has questioned the origin of soul.. What is the role of soul and its Existence during life? How does it interplay with the mind and body? What happens to a soul after death? These questions are still being asked and debated by religious and academic scholars. The answers to solve this mystery are not easily discernible; however, an attempt is made in searching Gurbani to comprehend the doctrine of the soul as interpreted in Aad Guru Granth Sahib.
Just like1 a mute2 who eats sugar3 candy, smiles in enjoyment5 and excitement in mind4, but cannot express it to anybody...
AGGS, Kabir. p 327.
Guru Amar Das Ji in Raag Aasaa (in the AGGS on page 440) has described the role of humans during life with particular reference to the mind and its nature. The total composition of the sabd includes ten stanzas, out of which seven are dedicated to the guidance of the mind. Essentially, the Sabd is for a mind to realize and adore the ruler (Akal Purakh), the Creator of the Soul, Mind, and Body. The first stanza stresses the service to the Almighty to get the wealth of Naam. The path of loving devotion is not easy, and rare are those who find it through the glance of His grace. The sabd continues to advise Mind to abstain from cleverness and falsehood, understand the Will of Akal Purakh, and be absorbed in ITS Love to obtain a peaceful and a steady mind. The whole sabd is long and the space available in this paper is not enough to include the complete version; we mention only the essence of Sabd:
myry੧ mn੨ bYrwgIAw੩ qMU੪ bYrwgu੫ kir iksu੬ idKwvih੭]
hir੮ soihlw੯ iqn੧੦ sd੧੧ sdw੧੨ jo੧੩ hir gux੧੪ gwvih੧੫]
kir੧੬ bYrwgu੧੭ qMU Coif੧੮ pwKMfu੧੯ so੨੦ shu੨੧ sBu੨੨ ikCu੨੩ jwxey੨੪ ]
jil੨੫ Qil੨੬ mhIAil੨੭ eyko੨੮ soeI੨੯ gurmuiK੩੦ hukmu੩੧ pCwxey੩੨]
AGGS, M 3, p 440.
O my1 detached3 mind2, unto whom6 you4 show7 your detachment5?
Those10 who are blessed11 with gospel9(Sohila), they13 sing15 the Glorious Praises14 of the Akal Purakh, live in the joy of the Lord, forever12 and ever..
So, leave18 this fraudulent19 hypocrisy of16 detachment/renunciation17 because of the20 Akal Purakh21 knows24 All23 about you.
The One28 Akal Purakh is pervading29 the water25, the land26, and the sky27; the Gurmukh30 realizes32 the order31 (Hukam) in natural phenomena.
The Soul described earlier as part of the Divine Light is essential for the guidance and survival of the mind and body, helps mind to be bereft of wandering in Maya and ego. The mind listening and following intuitions of the Soul can enjoy living righteously with humility and modesty.
Soul during Life and after Death?
The mystics, theologians, psychologists and scholars have attempted to search the mystery - the fate of Soul during life and after death since the origin of understandable religious beliefs. Transmigration/redemption and or Extinction of Soul are the opposing beliefs delegated by the religious authorities in understanding the fate of Soul after death or during human life.
The general disposition according to Christianity has been to regard the superior consciousness (Soul) as one into which humans will eventually strengthen and to look on those who have had intimations of it as forerunners of the rest of mankind. When this theory goes hand in hand with physical evolution or race-evolution as it sometimes does, and there is an element of the immortality of the individual Soul implied in it, it means that succeeding generations of men and women begotten of the present ones will have an increasing number of cosmically conscious persons among them, cosmic consciousness becomes the general and finally the universal condition. Mostly theologians treat the experience as a passing intimation of the after-death states, a sort of foretaste of heaven vouchsafed by God to saintly persons during their earth life. The exponents of this theory are in grave difficulties. The chief one arises out of it not confining the experience to the saintly persons but sometimes happens to persons whose lives are, to say the least heretical and sometimes markedly irreligious in any sense that would please the orthodox God. Conversely many persons of saintly conduct do not achieve any such foretaste of the hereafter.
The Hindu theory proclaims that the Soul is engaged in a pilgrimage of experience, which requires a long series of lives on this earth, in the course of which it develops successive powers [3]. Having passed through an arc of descent from spirit to matter and having turned at the mineral on its way back to a vastly enriched spiritual existence, the Soul, has had successively the consciousness of the mineral, the plant, and the animal, and is now passing through the mental state of consciousness as man. Beyond the mental state is a state of direct cognition or awakening into reality, which they call Budhi. This has been attained by the leaders of mankind, and into it, all men in due time will enter. Those who have experienced it partially are vanguards on the long path of evolution of the Soul. This is the opinion commonly offered today as Theosophy. It is orthodox Brahmanism and is, in its own way, scarcely less distortion of Theosophy than is orthodox Christianity.
The fatal defect of the Brahmin explanation of the data of cosmic consciousness is identical with the defect of the Christian explanation of the ecstasies of the saints as advanced knowledge of the hereafter. Both religions assume that those who have a touch of cosmic consciousness are of great mental stature. The facts show that they are not. While many who experience the higher vision are, like Jesus, Buddha, and Nanak beings of transcendent spirituality, several of the recorded cases are of very simple, often ignorant, and frequently anything but blameless people. The experience is sporadic and obeys a law of its own nature.
In Sikhism, the Gurbani, finding no rule for Soul to meet the Akal Purakh in the afterlife, attributes the complete thing to the Grace of God and realization in the present life on earth. Guru Arjan Sahib Ji has made a profound statement about such an experience and recommends his followers to be prepared to receive such a blessing from the Almighty while living righteously in their present life:
suix੧ mIqw੨ jIau੩ ipMfu੪ sBu੫ qnu੬ ArpIjY੭ ieau੮ drsn੯ hir੧੦ jIੳੁu੧੧ pweIAY੧੨ ]3]
Listen1, friends2: dedicate7 your Soul3, body4 and your whole5 being to the Almighty6; thus receive12 the Blessed Vision9 of the Akal Purakh10 (realization of the virtues and commands prevailing in the natural phenomena).
AGGS, M 5, p 612.
Ambiguity about fate of Soul after death
Mystery of Soul has been very intriguing problem in understanding its origin in life, during life and afterlife or transmigration and even in reincarnation. There is no clear explanation given by any prophet, religious philosophies, or science to the mystery of Soul. Since time immemorial, questions though have been asked by exalted personalities as well as ordinary conscious populace, but the answers given by religious mentors only satisfy various modes of selfish gains.
According to Nanakian Philosophy in Aad Guru Granth Sahib, there are factual descriptions about the origin and role of Soul in human life (as discussed above), but the ambiguity about the extinction or transmigration of Soul is not completely cleared.
Guru Nanak and other Sikh Gurus have questioned prevailing dominant religious promotion of Soul being immortal and after death of the physical body transmigrating into a multitude of materialistic aspects including a variety of live being species, vegetations, and inanimate subjects. Contrary to a multiplex of hearsay stories of “vaporous substance, misty layers, smoke, etc. etc.” escaping from the person and drifting upwards; Guru Nanak Sahib Ji explains what happens to Soul after death when he wrote:
ਸੁੰਨੀ੧ dyh੨ frwvxI੩ jw੪ jIau੫ ivchu੬ jwie੭]
Bwih੮ blMdI੯ ivJvI੧੦ DuaU੧੧ n੧੨ inkisau੧੩ kwie੧੪]
The empty dead1 body2 is dreadful3, when4 the (Soul) life5 goes7 out from within6.
The smoldering9 fire8 of life is extinguished10 and no12 smoke11 came out13.
AGGS, M 1, p 19..
8. Lal, Bhai Harbans. 2001, Seeking sustained mentation on Sabd Parmaan.. Understanding Sikhism Res. J. 3 (1), 24-29.
He cannot accept the meaning 'the guru within', because that would involve acknowleding the soul..
__._,_.___
*********************************************
"Antar vasai na baahar jaa-ay"
Deep within the self, the Lord abides; do not go outside looking for Him.
(728-11, Soohi Mahela Pehla)
Know others who would be interested in joining? Tell them to send a blank e-mail to sikh_youthsurv...@yahoogroups.com!
For more information about Survival of our Youth, visit http://geocities.com/sikh_youthsurvival/
and http://groups.yahoo.com/group/sikh_youthsurvival/
.
__,_._,___
Avtar Dhaliwal
The question posited; Is there a Soul according to Gurbani?
Sangat Jio, the article is lengthy but details the --DOCTRINE OF SOUL IN GURBANIAvtar S. Dhaliwal, MD, FACS.
mailto: gurav...@yahoo.com
ABSTRACT
The soul is the primal power, a purposeful force at the core of being an individual person. It guides righteous living by partaking in choices of the mind and performance of deeds by the body. Originating with the creation as part of the Divine Self, the Soul sustains and involves the spirit that understands the impersonal nature of the energy dynamics in which humans.. The Soul is very energetic and powerful force that empowers the life and personality of its attendant. When the energy of Soul is recognized, acknowledged, and valued, an individual gains authentic empowerment that allows love without restrictions and acceptance without judgment. Every living organism has a Soul. The thoughts, feelings and consciousness are its attributes. The physical body, mind and Soul are distinct entities coexisting as a human being. Ever since the awareness of its identity, human has questioned the origin, existence, and meaning of the Soul! How does Soul interplay with the mind and body? What happens to Soul after death? Religious, theosophical, academicians, and science scholars in every aspect of life are still debating answers to these questions. It is beyond the scope of this author’s comprehension to solve this mystery, however, an attempt is made searching Gurbani to find answers to some of these questions.
Just like1 a mute2 who eats sugar3 candy, smiles in enjoyment5 and excitement in mind4, but cannot express it to anybody...
AGGS, M 1, p 19..
He cannot accept the meaning 'the guru within', because that would involve acknowleding the soul..
Posted by: DevinderSingh Gulati <devindersi...@gmail.com>
"Antar vasai na baahar jaa-ay"
Deep within the self, the Lord abides; do not go outside looking for Him.
(728-11, Soohi Mahela Pehla)
Know others who would be interested in joining? Tell them to send a blank e-mail to sikh_youthsurv...@yahoogroups.com!
For more information about Survival of our Youth, visit http://geocities.com/sikh_youthsurvival/
and http://groups.yahoo.com/group/sikh_youthsurvival/
Suresh Vyas
So is there one soul or are there many souls. What does Gurbani say. What is the final conclusion?
On Wednesday, May 20, 2020, 11:52:53 PM EDT, DevinderSingh Gulati devindersi...@gmail.com [sikh_youthsurvival] <sikh_yout...@yahoogroups.com> wrote:
As mentioned in the article, every living being develops a soul of its own. These souls do not come from a wandering crowd of souls,each individual develops its own soul in addition to the traits of DNA. Thanks for asking.Avtar S. Dhaliwal
On Wed, May 20, 2020 at 8:36 PM Avtar Dhaliwal gurav...@yahoo.com [TheBecoming] <TheBe...@yahoogroups.com> wrote:
The question posited; Is there a Soul according to Gurbani?Sangat Jio, the article is lengthy but details the --DOCTRINE OF SOUL IN GURBANIAvtar S. Dhaliwal, MD, FACS.
mailto: gurav...@yahoo.com
ABSTRACT
The soul is the primal power, a purposeful force at the core of being an individual person. It guides righteous living by partaking in choices of the mind and performance of deeds by the body. Originating with the creation as part of the Divine Self, the Soul sustains and involves the spirit that understands the impersonal nature of the energy dynamics in which humans.. The Soul is very energetic and powerful force that empowers the life and personality of its attendant. When the energy of Soul is recognized, acknowledged, and valued, an individual gains authentic empowerment that allows love without restrictions and acceptance without judgment. Every living organism has a Soul. The thoughts, feelings and consciousness are its attributes. The physical body, mind and Soul are distinct entities coexisting as a human being. Ever since the awareness of its identity, human has questioned the origin, existence, and meaning of the Soul! How does Soul interplay with the mind and body? What happens to Soul after death? Religious, theosophical, academicians, and science scholars in every aspect of life are still debating answers to these questions. It is beyond the scope of this author’s comprehension to solve this mystery, however, an attempt is made searching Gurbani to find answers to some of these questions.
INTRODUCTION
Soul is the primal power, permeating in every aspect of creation, a purposeful force at the core of being an individual person. It guides righteous living by partaking in the choices of the mind and performance of deeds by the body. Originating with creation as part of the Divine Self with natural phenomena it sustains the spirit and understands the impersonal nature of the energy dynamics in which human is involved.. The essence of every thought, the Soul realizes action and deed. It is that aspect of an individual’s perception, which helps realize the pleasures and pains of life are beyond explanation to anybody else (discussed under Existence and meaning of Soul). Every part of creation has a Soul depending upon the species and the living beings. The soul is not just a passive or a theoretical entity that occupies space in the vicinity of chest cavity. It is a positive, purposeful force at the core of natural phenomena and being a human. The soul is very energetic and dynamic force. When the energy of the soul is recognized, acknowledged and valued, an individual gains authentic empowerment; loves without restrictions, and accepts without judgment. The Soul not only empowers the life and personality of its attendant, rather it affects other living beings also that come in contact with that personality.
We may interpret the development of the soul as the goal of an evolutionary process of natural phenomena in which humans are involved and the reason for its being. Every experience that one has or will have upon the earth encourages the alignment of one’s personality with the Soul. Every circumstance and situation gives the opportunity for Soul to shine through and bring into physical world an unending and unfathomable reverence for and love of life. Guru Arjan Ji says:
jIau pRwx mnu qnu hry swcw eyhu suAwau]
The Soul, breath of life, mind and body shall blossom forth in lush profusion; this is the true purpose of life.
AGGS, M 5, p 471.
There are several quotations by Guru Arjan Ji and other authors in Aad Guru Granth Sahib (AGGS) that consider conglomerate of physical body, mind, and Soul as separate entities yet existing as one physical form. Ever since the awareness of soul and its relationship with the Almighty, human has questioned the origin of soul.. What is the role of soul and its Existence during life? How does it interplay with the mind and body? What happens to a soul after death? These questions are still being asked and debated by religious and academic scholars. The answers to solve this mystery are not easily discernible; however, an attempt is made in searching Gurbani to comprehend the doctrine of the soul as interpreted in Aad Guru Granth Sahib.
Just like1 a mute2 who eats sugar3 candy, smiles in enjoyment5 and excitement in mind4, but cannot express it to anybody...
AGGS, Kabir. p 327.
Guru Amar Das Ji in Raag Aasaa (in the AGGS on page 440) has described the role of humans during life with particular reference to the mind and its nature. The total composition of the sabd includes ten stanzas, out of which seven are dedicated to the guidance of the mind. Essentially, the Sabd is for a mind to realize and adore the ruler (Akal Purakh), the Creator of the Soul, Mind, and Body. The first stanza stresses the service to the Almighty to get the wealth of Naam. The path of loving devotion is not easy, and rare are those who find it through the glance of His grace. The sabd continues to advise Mind to abstain from cleverness and falsehood, understand the Will of Akal Purakh, and be absorbed in ITS Love to obtain a peaceful and a steady mind. The whole sabd is long and the space available in this paper is not enough to include the complete version; we mention only the essence of Sabd:
myry੧ mn੨ bYrwgIAw੩ qMU੪ bYrwgu੫ kir iksu੬ idKwvih੭]
hir੮ soihlw੯ iqn੧੦ sd੧੧ sdw੧੨ jo੧੩ hir gux੧੪ gwvih੧੫]
kir੧੬ bYrwgu੧੭ qMU Coif੧੮ pwKMfu੧੯ so੨੦ shu੨੧ sBu੨੨ ikCu੨੩ jwxey੨੪ ]
jil੨੫ Qil੨੬ mhIAil੨੭ eyko੨੮ soeI੨੯ gurmuiK੩੦ hukmu੩੧ pCwxey੩੨]
AGGS, M 3, p 440.
O my1 detached3 mind2, unto whom6 you4 show7 your detachment5?
Those10 who are blessed11 with gospel9(Sohila), they13 sing15 the Glorious Praises14 of the Akal Purakh, live in the joy of the Lord, forever12 and ever..
So, leave18 this fraudulent19 hypocrisy of16 detachment/renunciation17 because of the20 Akal Purakh21 knows24 All23 about you.
The One28 Akal Purakh is pervading29 the water25, the land26, and the sky27; the Gurmukh30 realizes32 the order31 (Hukam) in natural phenomena.
The Soul described earlier as part of the Divine Light is essential for the guidance and survival of the mind and body, helps mind to be bereft of wandering in Maya and ego. The mind listening and following intuitions of the Soul can enjoy living righteously with humility and modesty.
Soul during Life and after Death?
The mystics, theologians, psychologists and scholars have attempted to search the mystery - the fate of Soul during life and after death since the origin of understandable religious beliefs. Transmigration/redemption and or Extinction of Soul are the opposing beliefs delegated by the religious authorities in understanding the fate of Soul after death or during human life.
The general disposition according to Christianity has been to regard the superior consciousness (Soul) as one into which humans will eventually strengthen and to look on those who have had intimations of it as forerunners of the rest of mankind. When this theory goes hand in hand with physical evolution or race-evolution as it sometimes does, and there is an element of the immortality of the individual Soul implied in it, it means that succeeding generations of men and women begotten of the present ones will have an increasing number of cosmically conscious persons among them, cosmic consciousness becomes the general and finally the universal condition. Mostly theologians treat the experience as a passing intimation of the after-death states, a sort of foretaste of heaven vouchsafed by God to saintly persons during their earth life. The exponents of this theory are in grave difficulties. The chief one arises out of it not confining the experience to the saintly persons but sometimes happens to persons whose lives are, to say the least heretical and sometimes markedly irreligious in any sense that would please the orthodox God. Conversely many persons of saintly conduct do not achieve any such foretaste of the hereafter.
The Hindu theory proclaims that the Soul is engaged in a pilgrimage of experience, which requires a long series of lives on this earth, in the course of which it develops successive powers [3]. Having passed through an arc of descent from spirit to matter and having turned at the mineral on its way back to a vastly enriched spiritual existence, the Soul, has had successively the consciousness of the mineral, the plant, and the animal, and is now passing through the mental state of consciousness as man. Beyond the mental state is a state of direct cognition or awakening into reality, which they call Budhi. This has been attained by the leaders of mankind, and into it, all men in due time will enter. Those who have experienced it partially are vanguards on the long path of evolution of the Soul. This is the opinion commonly offered today as Theosophy. It is orthodox Brahmanism and is, in its own way, scarcely less distortion of Theosophy than is orthodox Christianity.
The fatal defect of the Brahmin explanation of the data of cosmic consciousness is identical with the defect of the Christian explanation of the ecstasies of the saints as advanced knowledge of the hereafter. Both religions assume that those who have a touch of cosmic consciousness are of great mental stature. The facts show that they are not. While many who experience the higher vision are, like Jesus, Buddha, and Nanak beings of transcendent spirituality, several of the recorded cases are of very simple, often ignorant, and frequently anything but blameless people. The experience is sporadic and obeys a law of its own nature.
In Sikhism, the Gurbani, finding no rule for Soul to meet the Akal Purakh in the afterlife, attributes the complete thing to the Grace of God and realization in the present life on earth. Guru Arjan Sahib Ji has made a profound statement about such an experience and recommends his followers to be prepared to receive such a blessing from the Almighty while living righteously in their present life:
suix੧ mIqw੨ jIau੩ ipMfu੪ sBu੫ qnu੬ ArpIjY੭ ieau੮ drsn੯ hir੧੦ jIੳੁu੧੧ pweIAY੧੨ ]3]
Listen1, friends2: dedicate7 your Soul3, body4 and your whole5 being to the Almighty6; thus receive12 the Blessed Vision9 of the Akal Purakh10 (realization of the virtues and commands prevailing in the natural phenomena).
AGGS, M 5, p 612.
Ambiguity about fate of Soul after death
Mystery of Soul has been very intriguing problem in understanding its origin in life, during life and afterlife or transmigration and even in reincarnation. There is no clear explanation given by any prophet, religious philosophies, or science to the mystery of Soul. Since time immemorial, questions though have been asked by exalted personalities as well as ordinary conscious populace, but the answers given by religious mentors only satisfy various modes of selfish gains.
According to Nanakian Philosophy in Aad Guru Granth Sahib, there are factual descriptions about the origin and role of Soul in human life (as discussed above), but the ambiguity about the extinction or transmigration of Soul is not completely cleared.
Guru Nanak and other Sikh Gurus have questioned prevailing dominant religious promotion of Soul being immortal and after death of the physical body transmigrating into a multitude of materialistic aspects including a variety of live being species, vegetations, and inanimate subjects. Contrary to a multiplex of hearsay stories of “vaporous substance, misty layers, smoke, etc. etc.” escaping from the person and drifting upwards; Guru Nanak Sahib Ji explains what happens to Soul after death when he wrote:
ਸੁੰਨੀ੧ dyh੨ frwvxI੩ jw੪ jIau੫ ivchu੬ jwie੭]
Bwih੮ blMdI੯ ivJvI੧੦ DuaU੧੧ n੧੨ inkisau੧੩ kwie੧੪]
The empty dead1 body2 is dreadful3, when4 the (Soul) life5 goes7 out from within6.
The smoldering9 fire8 of life is extinguished10 and no12 smoke11 came out13.
AGGS, M 1, p 19..
8. Lal, Bhai Harbans. 2001, Seeking sustained mentation on Sabd Parmaan.. Understanding Sikhism Res. J. 3 (1), 24-29.
He cannot accept the meaning 'the guru within', because that would involve acknowleding the soul..
__._,_.___
.
__,_._,___
Harmander Singh
WaheGuru Ji Ka Khalsa
WaheGuru Ji Ke Fateh
I have unsubscribed about 3 times. He keeps adding people back in again. May have to report it as abuse.
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07721-507055
Previous British Sikh Federation successful campaigns to safeguard Sikh Rights over many years, e.g. work as bus drivers and conductors wearing turbans (1969), wear turbans on construction sites (Employment Act 1989, sections 11 and 12), overwhelming support in the European Parliament on an Urgency Resolution for a Sikh newspaper editor’s release from prison against the then UK Government (1996), defence for Sikh school children to wear Kirpan (1996), right for Sikh workers at UK airports to wear Kirpan (2002), opening British Embassy offices in Panjab and Gujarat (2003), Government commitment to set up Commission for Equalities and Human Rights (2004), EHRC Guidelines on the wearing of Sikh articles of faith (2010), construction sites exemption extended to most workplaces (Deregulation Act 2015, sections 6 and 7; HSE and government websites), BBC Punjabi language service (2017), Labour Party General Election committment to extend pay gap reporting to Asian and black ethnic minorities (Nov 2019), etc.
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Subject: Re: [sikh-translation-project] Re: [Cknet] Re: [sikh_news_discussion] Re: Sikh Metaphysics
Just unsubscribe from his services (You always get a line in the last of each message, where you can click on unsubscribe). Thanks
On Thursday, May 21, 2020, 05:48:09 AM PDT, Inderjit Singh ijsi...@gmail.com [sikh-translation-project] <sikh-transla...@yahoogroups.com> wrote:
Please remove my name from your list
Thank you
I.J.Singh
New York
ijsi...@gmail.com
On Wed, May 20, 2020 at 11:15 PM DevinderSingh Gulati <
devindersi...@gmail.com> wrote:
> Three issues here.
> >>> Creator is not perceived as a person <<<
> Who is Akal Purakh. A person?
>
> >>> The Creator is Naam/the Spirit behind the cosmic laws. <<<
> So *Karta Purakh* is not the creator?
>
> >>> Creator is present outside as laws of nature and within everyone as
> conscience, <<<
> By conscience you mean mind. What is within is mind.
> Is there a soul present in man?
> Is mind different from soul?
>
> The main issue is " *How can the creator be in the creation that is only
> an appearance*."
> According to Gurbani, is the world an actual creation or only an
> appearance?
>
> On Thu, May 21, 2020 at 2:00 AM Rawel Singh brg...@yahoo.co.in
> [sikh_news_discussion] <sikh_news_disc...@yahoogroups.com>
> wrote:
>
>>
>>
>> >>>
>> *The Creation is in the Creator, and the Creator is in the Creation,
>> totally pervading and permeating all places. ||1||Pause||*
>> How can the creator be in the creation that is only an appearance.
>> How can he permeate all places that are only an appearance.
>> Will you give some attention to this. <<<
>>
>> This question can only be answered when the Creator is not perceived as a
>> person or any physical entity, Yes, the Creator is not a physical entity.
>> The Creator is Naam/the Spirit behind the cosmic laws. This is how the
>> Creator is present outside as laws of nature and within everyone as
>> conscience, the keeper/maintainer of the laws for personal conduct.
>>
>> Needs reflection to understand.
>>
>> Guru Raakha
>> Rawel Singh
>>
>> On Wednesday, 20 May, 2020, 11:56:03 am GMT-4, DevinderSingh Gulati
>> devindersi...@gmail.com [sikh_news_discussion] <
>> sikh_news_disc...@yahoogroups.com> wrote:
>>
>>
>>
>>
>> You are too impatient Hardev Singh ji.
>> You wrote:
>> I did listen to Bhai Satpal & 3 types of Vedanta:
>> I agree with his Explanation but not going to Waste more time in hair
>> splitting exercise.
>> He introduced a new concept over ruling Monotheism; that looks OK.
>> HS Virk
>> ======
>> But which type of vedanta is bhaisaheb affirming?
>> "There is only one reality - the rest is appearance" he is saying..
>> If what he affirms is according to Gurbani, then how can this Gurbani
>> *tuk* be explained:
>> *The Creation is in the Creator, and the Creator is in the Creation,
>> totally pervading and permeating all places. ||1||Pause||*
>> How can the creator be in the creation that is only an appearance.
>> How can he permeate all places that are only an appearance.
>> Will you give some attention to this.
>> Looking forward to your reply.
>>
>> On Wed, May 20, 2020 at 8:55 AM 'devindersingh gulati' via Understanding
>> Sikhism <sikh-i...@googlegroups.com> wrote:
>>
>>
>> Hardev Singh ji, yesterday I said:
>> This info graphic clearly depicts the key feature of Sikh Metaphysics in
>> pictorial form.
>>
>> [image: image.png]
>> It says, Sikhism believes in one reality. That thought is expressed thus:
>> 1. There is only one reality.
>> 2. It is both immanent and transcendent.
>>
>> Which means, God is the visible existence and God is the invisible
>> spirit..
>> Bhai Satpal explains it thus:
>> https://www.youtube.com/watch?reload=9&v=QEexo9LhSIM
>>
>> But...
>> This second figure - panenthiesm - explains three different viewpoints.
>> It explains all the three sub stratums of thought that are contained in
>> vedanta.
>> The three can be stated thus:
>> 1. There is only one reality - what we see is apparent reality.
>> 2. There is only one reality. what we observe is real but short lived.
>> 3.. There is only one reality. It gives rise to a dependent reality.
>>
>>
>>
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Inderjit Singh
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DevinderSingh Gulati
He Himself created Himself; He Himself assumed His Name (is incorrect translation).
Secondly, He fashioned the creation; seated within the creation, He beholds it with delight (is again incorrect translation).
No one was seen, except the One Lord.
He created Himself, and rejoiced; He evaluates Himself. ||6||
There was no karma, no Dharma, no buzzing fly of Maya.
You Yourself are the Giver and the Creator; by Your Pleasure, You bestow Your Mercy.
You are the Knower of all; You give life, and take it away again with a word.
Gulati Ji,You wrote," What this addendum tells me is that you are saying that the soul is neither God (as Bhai Satpal is saying), nor does it come from God.
"The soul develops".This is an entirely different position.
Let me start with a quote Of Guru Nanak from the GURBANI:
ਪਉੜੀ ॥ ਆਪੀਨ੍ਹ੍ਹੈ ਆਪੁ ਸਾਜਿਓ ਆਪੀਨ੍ਹ੍ਹੈ ਰਚਿਓ ਨਾਉ ॥ ਦੁਯੀ ਕੁਦਰਤਿ ਸਾਜੀਐ ਕਰਿ ਆਸਣੁ ਡਿਠੋ ਚਾਉ ॥ ਦਾਤਾ ਕਰਤਾ ਆਪਿ ਤੂੰ ਤੁਸਿ ਦੇਵਹਿ ਕਰਹਿ ਪਸਾਉ ॥ ਤੂੰ ਜਾਣੋਈ ਸਭਸੈ ਦੇ ਲੈਸਹਿ ਜਿੰਦੁ ਕਵਾਉ ॥ ਕਰਿ ਆਸਣੁ ਡਿਠੋ ਚਾਉ ॥੧॥ {ਪੰਨਾ 463ਅਰਥ: ਅਕਾਲ ਪੁਰਖ ਨੇ ਆਪ ਹੀ ਆਪਣੇ ਆਪ ਨੂੰ ਸਾਜਿਆ, ਅਤੇ ਆਪ ਹੀ ਆਪਣਾ ਨਾਮਣਾ ਬਣਾਇਆ। ਫਿਰ, ਉਸ ਨੇ ਕੁਦਰਤ ਰਚੀ (ਅਤੇ ਉਸ ਵਿਚ) ਆਸਣ ਜਮਾ ਕੇ, (ਭਾਵ, ਕੁਦਰਤ ਵਿਚ ਵਿਆਪਕ ਹੋ ਕੇ, ਇਸ ਜਗਤ ਦਾ) ਆਪ ਤਮਾਸ਼ਾ ਵੇਖਣ ਲੱਗ ਪਿਆ ਹੈ।
(ਹੇ ਪ੍ਰਭੂ!) ਤੂੰ ਆਪ ਹੀ (ਜੀਵਾਂ ਨੂੰ) ਦਾਤਾਂ ਦੇਣ ਵਾਲਾ ਹੈਂ ਅਤੇ ਆਪ ਹੀ (ਇਹਨਾਂ ਦੇ) ਸਾਜਣ ਵਾਲਾ ਹੈਂ। (ਤੂੰ ਆਪ ਹੀ ਤ੍ਰੁੱਠ ਕੇ (ਜੀਵਾਂ ਨੂੰ) ਦੇਂਦਾ ਹੈਂ ਅਤੇ ਬਖ਼ਸ਼ਸ਼ ਕਰਦਾ ਹੈਂ। ਤੂੰ ਸਭਨਾਂ ਜੀਆਂ ਦੀ ਜਾਣਨਹਾਰ ਹੈਂ। ਜਿੰਦ ਅਤੇ ਸਰੀਰ ਦੇ ਕੇ (ਤੂੰ ਆਪ ਹੀ) ਲੈ ਲਵੇਂਗਾ (ਭਾਵ, ਤੂੰ ਆਪ ਹੀ ਜਿੰਦ ਤੇ ਸਰੀਰ ਦੇਂਦਾ ਹੈਂ, ਆਪ ਹੀ ਮੁੜ ਲੈ ਲੈਂਦਾ ਹੈਂ) । ਤੂੰ (ਕੁਦਰਤ ਵਿਚ) ਆਸਣ ਜਮਾ ਕੇ ਤਮਾਸ਼ਾ ਵੇਖ ਰਿਹਾ ਹੈਂ॥Translation: O' Akal Purakh, You have created Yourself, and have given the NAAM of Your Choice. Second, You created Kudrat. And then seated Yourself (Creator in the Creation) in it, You are watching the play of this world. (further elaboration on Kudrat follows).(O' God) You are the giver and through Kudrat have created Variable aspects; Being beneficent You bestow attributes to the Creation. You know the inner aspects of the Creation. You give life and body and then take it back also according to Your Kudrat. Seated in the Kudrat, You are observing this world play.
1. There is only one reality. Everybody agrees on that.
2. It is both immanent and transcendent.This can be interpreted in at least two ways.The immanence is an appearance (illusion), or it is a reality.
Bhai Satpal interprets it as an illusion, but the Gurbani says it differently, is the burden of our argument.Calling the Creation an illusion is a misinterpreted interpretation based on the Vedantic Philosophy. We are living in the 21st century. Ask any 3rd grader if the world is real or illusion. If he/she does anything wrong, you punish the child. Then ask the child if the pain of punishment was real or an illusion. I believe you got the idea of calling the world an illusion or real. How many incidences of hurtful feelings make you realize the reality of the situation?If it was an illusion, you could do anything you like in the world and get away with it. But, no, the reality of the thing is that for any illegal doing you will get punished. Thus Gurbani is right in its interpretation and not Satpal.
The key we said lies in the third Gurbani philosophical principle that says: We started, you will recall, by looking at what is the core philosophical principle Sikhism.3. This one reality is self-conscious and possessed of will.
The suggestion here is that it is the will of the one sole reality that creates.The suggestion again is that creation is a reality, not an illusion.
Again, let me quote another Sabd by Guru Nanak about Nature (Kudrat) as the main architect of the Creation.Guru Ji Wrote;
Avtar Singh Dhaliwal, MD
USA
In saying this you are disagreeing with Hardev Singh, who accepts panentheism.
You do not even accept theism.In saying the soul " ends with the death of that living being", moreover you are directly contradicting Gurbani that says:Jeh te upjio Nanaka leen Tahe mai maan. (SGGS 1426.)Believe it O Nanak, you will [one day] blend/merge with the Source of your origin.Who is this "you"? See the context.The Creation is in the Creator, and the Creator is in the Creation, totally pervading and permeating all places. ||1||Pause||The creator is in the creation.The first question you have to answer is "Is the world real or imaginary"?If imaginary, whose imagination is it?A second question now gets attached with your above explanation which also you must address.If the soul disappears with the death of the body, what is its purpose in the first place.
--
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Kulwant Singh
WaheGuru Ji Ka Khalsa
WaheGuru Ji Ke Fateh
I have unsubscribed about 3 times.. He keeps adding people back in again. May have to report it as abuse.
>> 1.. There is only one reality.
Avtar Dhaliwal
The question posited; Is there a Soul according to Gurbani?Sangat Jio, the article is lengthy but details the --DOCTRINE OF SOUL IN GURBANIAvtar S. Dhaliwal, MD, FACS.
mailto: gurav...@yahoo.com
ABSTRACT
The soul is the primal power, a purposeful force at the core of being an individual person. It guides righteous living by partaking in choices of the mind and performance of deeds by the body. Originating with the creation as part of the Divine Self, the Soul sustains and involves the spirit that understands the impersonal nature of the energy dynamics in which humans.. The Soul is very energetic and powerful force that empowers the life and personality of its attendant. When the energy of Soul is recognized, acknowledged, and valued, an individual gains authentic empowerment that allows love without restrictions and acceptance without judgment. Every living organism has a Soul. The thoughts, feelings and consciousness are its attributes. The physical body, mind and Soul are distinct entities coexisting as a human being. Ever since the awareness of its identity, human has questioned the origin, existence, and meaning of the Soul! How does Soul interplay with the mind and body? What happens to Soul after death? Religious, theosophical, academicians, and science scholars in every aspect of life are still debating answers to these questions. It is beyond the scope of this author’s comprehension to solve this mystery, however, an attempt is made searching Gurbani to find answers to some of these questions.
Just like1 a mute2 who eats sugar3 candy, smiles in enjoyment5 and excitement in mind4, but cannot express it to anybody...
AGGS, M 1, p 19..
He cannot accept the meaning 'the guru within', because that would involve acknowleding the soul..
Posted by: DevinderSingh Gulati <devindersi...@gmail.com>
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Please remove my name from your list
Thank you
I.J.Singh
New York
ijsi...@gmail.com
On Wed, May 20, 2020 at 11:15 PM DevinderSingh Gulati <
devindersi...@gmail.com> wrote:
> Three issues here.
> >>> Creator is not perceived as a person <<<
> Who is Akal Purakh. A person?
>
> >>> The Creator is Naam/the Spirit behind the cosmic laws. <<<
> So *Karta Purakh* is not the creator?
>
> >>> Creator is present outside as laws of nature and within everyone as
> conscience, <<<
> By conscience you mean mind. What is within is mind.
> Is there a soul present in man?
> Is mind different from soul?
>
> The main issue is " *How can the creator be in the creation that is only
> an appearance*."
> According to Gurbani, is the world an actual creation or only an
> appearance?
>
> On Thu, May 21, 2020 at 2:00 AM Rawel Singh brg...@yahoo.co.in
> [sikh_news_discussion] <sikh_news_disc...@yahoogroups.com>
> wrote:
>
>>
>>
>> >>>
>> *The Creation is in the Creator, and the Creator is in the Creation,
>> totally pervading and permeating all places. ||1||Pause||*
>> *tuk* be explained:
>> *The Creation is in the Creator, and the Creator is in the Creation,
>> totally pervading and permeating all places. ||1||Pause||*
>>
>>
>>
> --
> You received this message because you are subscribed to the Google Groups
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> .
>
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DevinderSingh Gulati
Gulati you prat,you are the dickhead who added me to your circus without my consent - the subject is way beyond your comprehension as you go around in cyclic garbage probably either becase that is what you are paid to do or you are simply bonkers and don't know it.Be a man and take off all those who have asked to be unsubscribedJust read some of your other writings - your arse must be jealous of your mouth and mind for the amount of crap it generates.Brute nature is the outward sign of the truth - something you cant handle.Now piss off and let others be.Harmander Singh
>> conscience, the keeper/maintainer of the laws for personal conduct..
>> 3. There is only one reality. It gives rise to a dependent reality..
>> email to sikh-identit...@googlegroups.com..
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Avtar Dhaliwal
ਅਰਥ: ਅਕਾਲ ਪੁਰਖ ਨੇ ਆਪ ਹੀ ਆਪਣੇ ਆਪ ਨੂੰ ਸਾਜਿਆ, ਅਤੇ ਆਪ ਹੀ ਆਪਣਾ ਨਾਮਣਾ ਬਣਾਇਆ। ਫਿਰ, ਉਸ ਨੇ ਕੁਦਰਤ ਰਚੀ (ਅਤੇ ਉਸ ਵਿਚ) ਆਸਣ ਜਮਾ ਕੇ, (ਭਾਵ, ਕੁਦਰਤ ਵਿਚ ਵਿਆਪਕ ਹੋ ਕੇ, ਇਸ ਜਗਤ ਦਾ) ਆਪ ਤਮਾਸ਼ਾ ਵੇਖਣ ਲੱਗ ਪਿਆ ਹੈ।
| Avtar Singh Dhaliwal, MD USA |
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British Sikh Federation
WaheGuru Ji Ka Khalsa
WaheGuru Ji Ke Fateh
I have unsubscribed about 3 times. He keeps adding people back in again. May have to report it as abuse.
Kashmir Singh LL.B, LL.M, C.Eng, FIET, Project Management NVQ; former member of statutory OFWAT water industry customer services committee for England and Wales, IEE Council
07721-507055
Previous British Sikh Federation successful campaigns to safeguard Sikh Rights over many years, e.g. work as bus drivers and conductors wearing turbans (1969), wear turbans on construction sites (Employment Act 1989, sections 11 and 12), overwhelming support in the European Parliament on an Urgency Resolution for a Sikh newspaper editor’s release from prison against the then UK Government (1996), defence for Sikh school children to wear Kirpan (1996), right for Sikh workers at UK airports to wear Kirpan (2002), opening British Embassy offices in Panjab and Gujarat (2003), Government commitment to set up Commission for Equalities and Human Rights (2004), EHRC Guidelines on the wearing of Sikh articles of faith (2010), construction sites exemption extended to most workplaces (Deregulation Act 2015, sections 6 and 7; HSE and government websites), BBC Punjabi language service (2017), Labour Party General Election committment to extend pay gap reporting to Asian and black ethnic minorities (Nov 2019), etc.
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Subject: Re: [sikh-translation-project] Re: [Cknet] Re: [sikh_news_discussion] Re: Sikh Metaphysics
Just unsubscribe from his services (You always get a line in the last of each message, where you can click on unsubscribe). Thanks
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Harmander Singh
>> conscience, the keeper/maintainer of the laws for personal conduct..
>> 3. There is only one reality. It gives rise to a dependent reality..
>> email to sikh-identit...@googlegroups.com..
>> To view this discussion on the web visit
>> <https://groups.google.com/d/msgid/sikh-identity/282154510.1308959.1589944812626%40mail.yahoo.com?utm_medium=email&utm_source=footer>
>> .
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Narinder@SWAN
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Kevin Simonson
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Subject: Re: [Cknet] Re: [SY] Re: [TheBecoming] Re: Is there a soul according to Gurbani
DevinderSingh Gulati
Sikandar Singh
Please remove me from your group
On Wed., 27 May 2020 at 12:29 a.m., DevinderSingh Gulati devindersi...@gmail.com [busine<business...@yahoogroups.com> wrote:
Indeed we make a hash of it; " can we define soul or nature?" you ask.I was much taken aback at Gurmukh Singh's attempt at defining soul.The specific question is, “What is atma with reference to man (mun) and mat (muth)?” He writes.We pray that the muth, the discerning part of the mind of the Sikhs should remain in control of mun, the wandering or fickle part of the mind.He says.He explores the Sikh view about the nature of atma, the human soul, and its relationship with mun and muth in the context of the cycle of birth, life and death.I am confused when he writes:"Words which refer to the mind and will be explained later, are man (mun), mat (muth), budh, chitt, antehkaran. "How is budh different from mat I wonder. [I have always translated mat as opinion]
He writes next:Jeh te upjio Nanaka leen Tahe mai maan. (SGGS 1426.)Believe it O Nanak, you will [one day] blend/merge with the Source of your origin.------------This "you" I assume must be the Atma... but I am in for a surprise.Ahankaar means “I am”. This “I” is a component of the antehkaran which is combination of mun, budh, chit and ahankaar. He writes.It is the atma or rooh... it is the offspring (ulaad) of Akal Purakh. He writes.-------------By now my confusion is complete.Is pride [ahankaar] the offspring of Akal Purakh? I wonder.
This pride is "I" which will one day merge back in its origin.... I remember Nanak to be saying.
From earlier referenced quotations it is obvious that the Soul, Mind, and body are all separate components of one unit blessed by the One Almighty. The Soul being the powerful force impacts life by guiding human thoughts, feelings and actions.. To enjoy rightful living and happiness, Mind and Soul are necessary to be in alignment. There is a subtle difference in understanding the role of soul and Mind affecting the body. To elaborate the difference between body Mind and Soul, it may be of help to define these entities separately.
Body
The existing physical form of human is nothing more than a vestment, a possession guided by the Soul and acted upon by the mind. It survives a span of life because of the Soul that is essential to a person’s identity. During life, the Soul is the guiding force for a mind to develop precepts and concepts essential in molding the principles, character and morals of the human to appreciate the opportunity for existence in the cosmos.
Mind
A person’s sensory organs perceive external and internal stimuli while the brain records these perceptions, and transforms them into ‘inferential knowledge’. Perceptions developed by the human mind can trigger emotional responses, such as pain and pleasure, sadness, or happiness, making us conscious of daily life events. From inferential knowledge and emotional perception, the intuition, introspection, and consciousness have emerged. For instance, when a child sees a beautiful flower, his emotional response is to touch it, expecting pleasure. But, when his hand reaches for the flower, and he feels only thorns, his concurrent response is pain. Thus, sensory perceptions and emotional responses coexist and simultaneously create consciousness. Consciousness and sensory perceptions cannot exist independently.
Biological triggers activate the sensory organs, creating a response inseparable from the perception. It will be hard for humanity to survive if either of these existed individually or separately. The role of mind and Soul is further elaborated under the label of ‘Interplay of Soul, mind, and body’ [6]. The Mind, not abiding guidance of the Soul, is a wanderer and may be responsible for the chaos in the world as described by Guru Arjan:
inmK੧ mwih੨ cwir੩ ਕੁੰਟ੪ iPir੫ AwvY੬ ।।
within3 a flicker1, (Mind) goes6 round5 four3 corners4 of the world.
AGGS. M5, p. 277
Guru AmarDas Sahib Ji, while writing about the plight of human in worldly indulgence in three phased illusive Maya (Tamo, Rajo, and Sato), mentioned about the unstable Mind that it is very hard to control, he wrote;
ਇਹੁ੧ ਮਨੁ੨ ਚੰਚਲੁ੩ ਵਸਿ੪ ਨ੫ ਆਵੈ੬ ॥
ਦੁਬਿਧਾ੭ ਲਾਗੈ੮ ਦਹ੯ ਦਿਸਿ੧੦ ਧਾਵੈ੧੧ ॥
This1 unstable3 mind4 cannot5 be held6 steady7.
Attached8 to duality7, it wanders11 in the ten9 directions10.
AGGS. M3, p. 127
Soul
The soul enjoys the ultimate realization of the essence of perceived sensations through Mind and body. Guiding Mind in the righteous living is a function of the soul and that is the source of all thoughts and thought waves. The fundamental component for originating thoughts is the soul, whereas processing various actions by a human body are deployed by the ‘Mind’, an attribute of the brain. Soul is the primal force that guides the mind and through it sustains life in its righteous conduct. A truly blessed soul is one that values others more than it values itself and values God’s Will and love more than the physical world and what is in it. It is in this invisible realm that we find the origin of our deepest values.. From the perspective of this invisible realm, the motivation of those who consciously sacrifice their lives for higher purposes makes sense. The power of purposeful Soul-like Guru Arjan, Guru Teg Bahadur, Jesus Christ, and several others with their compassionate acts are not easily comprehensible and accessible to the Mindful human bodies.
How does soul interplay with Mind and Body?
The Soul being cause and source of the living body has a vital correlation between the Soul, mind, and the physical body through which the body is governed and directed. Man is only demonstrably man while he is in the physical body with Soul as the guiding force, mind to think and body to act. As a thinker, it is difficult for a man to determine between Soul as a director of mind and body and or body as the creator of Mind and Soul. The total confusion is about the effort of the thinker, to identify oneself with an order of being to which he does not belong.
But, when we understand the thinker is a man as an onlooker, and the present ruler of the body as a sensitive and passionate Soul, the confusion clears. The human nature can only allow admitting the perceptual facts for anything in existence and most comprehensible with or through the senses.
For believers that the human is blessed with Soul at the time of birth and its departure from the body at the time of death has been challenged by the belief that the All Provider, All Giver, Sustainer, and Destroyer has created the universe with a self-sufficient mechanism for survival, sustenance, and perpetuation. Most of the confusion arises when one accepts God as an external force micromanaging creation from a distance vs. creation as self-existing Order/Will that has been manifested with the Soul to start with.
The pre-creation status of the Universe has been well emphasized by Guru Nanak and Guru Arjan, as written in the Maroo Raag, M 1 on page 1035 and in the Raag Gauree M 5 on page 293 of the AGGS, respectively.
When transformation of the pre-creation status to the Creation through the process of evolution is considered as a fact, the confusion begins to clear [7].
The provisions for sustenance, death or destruction, and rejuvenation for each species are proceeding in an orderly manner (Hukam). The existence of the universe has been for eons and still with the enhancing knowledge is in the process of constant evolution. Everything known to man has been created with just five basic elements (earth, water, fire, gases, and the ethereal substances) and their combinations in different forms. Guru Ram Das stated this fact emphatically as follows:
pMc੧ qਤੁ੨ kir੩ quDu੪ isRsit੫ sB੬ swjI੭ koeI੮ Cyvw੯ kirau੧੦ ਜੇ੧੧ ikC੧੨ kIqw੧੩ hovY੧੪]
The five1 basic elements2 created7 by3 the ‘Will’ of Almighty4 are responsible for the evolution of this world5, and nobody8 knows14 the sixth9 if11 involved10 in the creation13.
AGGS, M 4, p. 736.
To understand the proper correlation between Soul, Mind, and Body consider the affections of the complex of body and Soul. To assign any affection peculiar to the Soul by itself is indispensable but difficult. In reviewing the majority of them, there seems to be no case in which the Soul can act or be acted upon without involving mind and the body; e.g. anger, courage, appetite, and sensations in general. The thinking seems the most probable exception; but if this too requires to be a form of imagination or to be impossible without imagination, it too requires a mind and body as a condition of its existence. If there is any way of acting or being acted upon properly to Soul, Soul will be capable of separate existence; if there is none, Soul’s separate existence is impossible. It, therefore, seems that all the affections of the Soul involve mind and body; passion, gentleness, fear, pity, courage, joy, loving, and hating, in all these, there is a concurrent affection of the mind and body [2]. In the latter case, it will be like having the essence of any sensation enjoyed by the Soul, perceived by the Mind is created through the bodily organs. For example, suddenly coming upon a very attractive scenic view, perception is carried through the eyes to the brain, analyzed and perceived by the Mind for its beauty vs. the ugliness, but the enjoyment or the dejection of the scenic essence is realized only by the Soul. But to express the perception of that essence is beyond the existing vocabulary of any human being. Bhagat Kabir illustrated this phenomenon very clearly as follows:
ijੳੁ੧ gUMgy੨ swkr੩ mnu੪ mwinAw੫]1]
Just like1 a mute2 who eats sugar3 candy, smiles in enjoyment5 and excitement in mind4, but cannot express it to anybody....
AGGS, Kabir. p 327.
Guru Amar Das Ji in Raag Aasaa (in the AGGS on page 440) has described the role of humans during life with particular reference to the mind and its nature. The total composition of the sabd includes ten stanzas, out of which seven are dedicated to the guidance of the mind. Essentially, the Sabd is for a mind to realize and adore the ruler (Akal Purakh), the Creator of the Soul, Mind, and Body. The first stanza stresses the service to the Almighty to get the wealth of Naam. The path of loving devotion is not easy, and rare are those who find it through the glance of His grace. The sabd continues to advise Mind to abstain from cleverness and falsehood, understand the Will of Akal Purakh, and be absorbed in ITS Love to obtain a peaceful and a steady mind. The whole sabd is long and the space available in this paper is not enough to include the complete version; we mention only the essence of Sabd:
myry੧ mn੨ bYrwgIAw੩ qMU੪ bYrwgu੫ kir iksu੬ idKwvih੭]
hir੮ soihlw੯ iqn੧੦ sd੧੧ sdw੧੨ jo੧੩ hir gux੧੪ gwvih੧੫]
kir੧੬ bYrwgu੧੭ qMU Coif੧੮ pwKMfu੧੯ so੨੦ shu੨੧ sBu੨੨ ikCu੨੩ jwxey੨੪ ]
jil੨੫ Qil੨੬ mhIAil੨੭ eyko੨੮ soeI੨੯ gurmuiK੩੦ hukmu੩੧ pCwxey੩੨]
AGGS, M 3, p 440.
O my1 detached3 mind2, unto whom6 you4 show7 your detachment5?
Those10 who are blessed11 with gospel9(Sohila), they13 sing15 the Glorious Praises14 of the Akal Purakh, live in the joy of the Lord, forever12 and ever..
So, leave18 this fraudulent19 hypocrisy of16 detachment/renunciation17 because of the20 Akal Purakh21 knows24 All23 about you.
The One28 Akal Purakh is pervading29 the water25, the land26, and the sky27; the Gurmukh30 realizes32 the order31 (Hukam) in natural phenomena.
The Soul described earlier as part of the Divine Light is essential for the guidance and survival of the mind and body, helps mind to be bereft of wandering in Maya and ego. The mind listening and following intuitions of the Soul can enjoy living righteously with humility and modesty.
Soul during Life and after Death?
The mystics, theologians, psychologists and scholars have attempted to search the mystery - the fate of Soul during life and after death since the origin of understandable religious beliefs. Transmigration/redemption and or Extinction of Soul are the opposing beliefs delegated by the religious authorities in understanding the fate of Soul after death or during human life.
The general disposition according to Christianity has been to regard the superior consciousness (Soul) as one into which humans will eventually strengthen and to look on those who have had intimations of it as forerunners of the rest of mankind. When this theory goes hand in hand with physical evolution or race-evolution as it sometimes does, and there is an element of the immortality of the individual Soul implied in it, it means that succeeding generations of men and women begotten of the present ones will have an increasing number of cosmically conscious persons among them, cosmic consciousness becomes the general and finally the universal condition. Mostly theologians treat the experience as a passing intimation of the after-death states, a sort of foretaste of heaven vouchsafed by God to saintly persons during their earth life. The exponents of this theory are in grave difficulties. The chief one arises out of it not confining the experience to the saintly persons but sometimes happens to persons whose lives are, to say the least heretical and sometimes markedly irreligious in any sense that would please the orthodox God. Conversely many persons of saintly conduct do not achieve any such foretaste of the hereafter.
The Hindu theory proclaims that the Soul is engaged in a pilgrimage of experience, which requires a long series of lives on this earth, in the course of which it develops successive powers [3]. Having passed through an arc of descent from spirit to matter and having turned at the mineral on its way back to a vastly enriched spiritual existence, the Soul, has had successively the consciousness of the mineral, the plant, and the animal, and is now passing through the mental state of consciousness as man. Beyond the mental state is a state of direct cognition or awakening into reality, which they call Budhi. This has been attained by the leaders of mankind, and into it, all men in due time will enter.. Those who have experienced it partially are vanguards on the long path of evolution of the Soul. This is the opinion commonly offered today as Theosophy. It is orthodox Brahmanism and is, in its own way, scarcely less distortion of Theosophy than is orthodox Christianity.
5. Chahal, D. S. 2003. Sabd Guru to Granth Guru –A Study. Understanding Sikhism Res. J. 5 (1), 19-27..
He cannot accept the meaning 'the guru within', because that would involve acknowleding the soul...
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Posted by: DevinderSingh Gulati <devindersi...@gmail.com>
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hardev nandra
On 27 May 2020, at 05:29, DevinderSingh Gulati devindersi...@gmail.com [businessforsikhs] <business...@yahoogroups.com> wrote:
Indeed we make a hash of it; " can we define soul or nature?" you ask.I was much taken aback at Gurmukh Singh's attempt at defining soul.The specific question is, “What is atma with reference to man (mun) and mat (muth)?” He writes.We pray that the muth, the discerning part of the mind of the Sikhs should remain in control of mun, the wandering or fickle part of the mind.He says.He explores the Sikh view about the nature of atma, the human soul, and its relationship with mun and muth in the context of the cycle of birth, life and death.I am confused when he writes:"Words which refer to the mind and will be explained later, are man (mun), mat (muth), budh, chitt, antehkaran. "How is budh different from mat I wonder. [I have always translated mat as opinion]
He writes next:
Jeh te upjio Nanaka leen Tahe mai maan. (SGGS 1426.)Believe it O Nanak, you will [one day] blend/merge with the Source of your origin.
------------This "you" I assume must be the Atma... but I am in for a surprise.Ahankaar means “I am”. This “I” is a component of the antehkaran which is combination of mun, budh, chit and ahankaar. He writes.It is the atma or rooh... it is the offspring (ulaad) of Akal Purakh. He writes.
-------------By now my confusion is complete.
Is pride [ahankaar] the offspring of Akal Purakh? I wonder.
This pride is "I" which will one day merge back in its origin.... I remember Nanak to be saying.
From earlier referenced quotations it is obvious that the Soul, Mind, and body are all separate components of one unit blessed by the One Almighty. The Soul being the powerful force impacts life by guiding human thoughts, feelings and actions.. To enjoy rightful living and happiness, Mind and Soul are necessary to be in alignment. There is a subtle difference in understanding the role of soul and Mind affecting the body. To elaborate the difference between body Mind and Soul, it may be of help to define these entities separately.
Body
The existing physical form of human is nothing more than a vestment, a possession guided by the Soul and acted upon by the mind. It survives a span of life because of the Soul that is essential to a person’s identity. During life, the Soul is the guiding force for a mind to develop precepts and concepts essential in molding the principles, character and morals of the human to appreciate the opportunity for existence in the cosmos.
Mind
A person’s sensory organs perceive external and internal stimuli while the brain records these perceptions, and transforms them into ‘inferential knowledge’. Perceptions developed by the human mind can trigger emotional responses, such as pain and pleasure, sadness, or happiness, making us conscious of daily life events. From inferential knowledge and emotional perception, the intuition, introspection, and consciousness have emerged. For instance, when a child sees a beautiful flower, his emotional response is to touch it, expecting pleasure. But, when his hand reaches for the flower, and he feels only thorns, his concurrent response is pain. Thus, sensory perceptions and emotional responses coexist and simultaneously create consciousness. Consciousness and sensory perceptions cannot exist independently.
Biological triggers activate the sensory organs, creating a response inseparable from the perception. It will be hard for humanity to survive if either of these existed individually or separately. The role of mind and Soul is further elaborated under the label of ‘Interplay of Soul, mind, and body’ [6]. The Mind, not abiding guidance of the Soul, is a wanderer and may be responsible for the chaos in the world as described by Guru Arjan:
inmK੧ mwih੨ cwir੩ ਕੁੰਟ੪ iPir੫ AwvY੬ ।।
within3 a flicker1, (Mind) goes6 round5 four3 corners4 of the world.
AGGS. M5, p. 277
Guru AmarDas Sahib Ji, while writing about the plight of human in worldly indulgence in three phased illusive Maya (Tamo, Rajo, and Sato), mentioned about the unstable Mind that it is very hard to control, he wrote;
ਇਹੁ੧ ਮਨੁ੨ ਚੰਚਲੁ੩ ਵਸਿ੪ ਨ੫ ਆਵੈ੬ ॥
ਦੁਬਿਧਾ੭ ਲਾਗੈ੮ ਦਹ੯ ਦਿਸਿ੧੦ ਧਾਵੈ੧੧ ॥
This1 unstable3 mind4 cannot5 be held6 steady7.
Attached8 to duality7, it wanders11 in the ten9 directions10.
AGGS. M3, p. 127
Soul
The soul enjoys the ultimate realization of the essence of perceived sensations through Mind and body. Guiding Mind in the righteous living is a function of the soul and that is the source of all thoughts and thought waves. The fundamental component for originating thoughts is the soul, whereas processing various actions by a human body are deployed by the ‘Mind’, an attribute of the brain. Soul is the primal force that guides the mind and through it sustains life in its righteous conduct. A truly blessed soul is one that values others more than it values itself and values God’s Will and love more than the physical world and what is in it. It is in this invisible realm that we find the origin of our deepest values.. From the perspective of this invisible realm, the motivation of those who consciously sacrifice their lives for higher purposes makes sense. The power of purposeful Soul-like Guru Arjan, Guru Teg Bahadur, Jesus Christ, and several others with their compassionate acts are not easily comprehensible and accessible to the Mindful human bodies.
How does soul interplay with Mind and Body?
The Soul being cause and source of the living body has a vital correlation between the Soul, mind, and the physical body through which the body is governed and directed. Man is only demonstrably man while he is in the physical body with Soul as the guiding force, mind to think and body to act. As a thinker, it is difficult for a man to determine between Soul as a director of mind and body and or body as the creator of Mind and Soul. The total confusion is about the effort of the thinker, to identify oneself with an order of being to which he does not belong.
But, when we understand the thinker is a man as an onlooker, and the present ruler of the body as a sensitive and passionate Soul, the confusion clears. The human nature can only allow admitting the perceptual facts for anything in existence and most comprehensible with or through the senses.
For believers that the human is blessed with Soul at the time of birth and its departure from the body at the time of death has been challenged by the belief that the All Provider, All Giver, Sustainer, and Destroyer has created the universe with a self-sufficient mechanism for survival, sustenance, and perpetuation. Most of the confusion arises when one accepts God as an external force micromanaging creation from a distance vs. creation as self-existing Order/Will that has been manifested with the Soul to start with.
The pre-creation status of the Universe has been well emphasized by Guru Nanak and Guru Arjan, as written in the Maroo Raag, M 1 on page 1035 and in the Raag Gauree M 5 on page 293 of the AGGS, respectively.
When transformation of the pre-creation status to the Creation through the process of evolution is considered as a fact, the confusion begins to clear [7].
The provisions for sustenance, death or destruction, and rejuvenation for each species are proceeding in an orderly manner (Hukam). The existence of the universe has been for eons and still with the enhancing knowledge is in the process of constant evolution. Everything known to man has been created with just five basic elements (earth, water, fire, gases, and the ethereal substances) and their combinations in different forms. Guru Ram Das stated this fact emphatically as follows:
pMc੧ qਤੁ੨ kir੩ quDu੪ isRsit੫ sB੬ swjI੭ koeI੮ Cyvw੯ kirau੧੦ ਜੇ੧੧ ikC੧੨ kIqw੧੩ hovY੧੪]
The five1 basic elements2 created7 by3 the ‘Will’ of Almighty4 are responsible for the evolution of this world5, and nobody8 knows14 the sixth9 if11 involved10 in the creation13.
AGGS, M 4, p. 736.
To understand the proper correlation between Soul, Mind, and Body consider the affections of the complex of body and Soul. To assign any affection peculiar to the Soul by itself is indispensable but difficult. In reviewing the majority of them, there seems to be no case in which the Soul can act or be acted upon without involving mind and the body; e.g. anger, courage, appetite, and sensations in general. The thinking seems the most probable exception; but if this too requires to be a form of imagination or to be impossible without imagination, it too requires a mind and body as a condition of its existence. If there is any way of acting or being acted upon properly to Soul, Soul will be capable of separate existence; if there is none, Soul’s separate existence is impossible. It, therefore, seems that all the affections of the Soul involve mind and body; passion, gentleness, fear, pity, courage, joy, loving, and hating, in all these, there is a concurrent affection of the mind and body [2]. In the latter case, it will be like having the essence of any sensation enjoyed by the Soul, perceived by the Mind is created through the bodily organs. For example, suddenly coming upon a very attractive scenic view, perception is carried through the eyes to the brain, analyzed and perceived by the Mind for its beauty vs. the ugliness, but the enjoyment or the dejection of the scenic essence is realized only by the Soul. But to express the perception of that essence is beyond the existing vocabulary of any human being. Bhagat Kabir illustrated this phenomenon very clearly as follows:
ijੳੁ੧ gUMgy੨ swkr੩ mnu੪ mwinAw੫]1]
Just like1 a mute2 who eats sugar3 candy, smiles in enjoyment5 and excitement in mind4, but cannot express it to anybody....
AGGS, Kabir. p 327.
Guru Amar Das Ji in Raag Aasaa (in the AGGS on page 440) has described the role of humans during life with particular reference to the mind and its nature. The total composition of the sabd includes ten stanzas, out of which seven are dedicated to the guidance of the mind. Essentially, the Sabd is for a mind to realize and adore the ruler (Akal Purakh), the Creator of the Soul, Mind, and Body. The first stanza stresses the service to the Almighty to get the wealth of Naam. The path of loving devotion is not easy, and rare are those who find it through the glance of His grace. The sabd continues to advise Mind to abstain from cleverness and falsehood, understand the Will of Akal Purakh, and be absorbed in ITS Love to obtain a peaceful and a steady mind. The whole sabd is long and the space available in this paper is not enough to include the complete version; we mention only the essence of Sabd:
myry੧ mn੨ bYrwgIAw੩ qMU੪ bYrwgu੫ kir iksu੬ idKwvih੭]
hir੮ soihlw੯ iqn੧੦ sd੧੧ sdw੧੨ jo੧੩ hir gux੧੪ gwvih੧੫]
kir੧੬ bYrwgu੧੭ qMU Coif੧੮ pwKMfu੧੯ so੨੦ shu੨੧ sBu੨੨ ikCu੨੩ jwxey੨੪ ]
jil੨੫ Qil੨੬ mhIAil੨੭ eyko੨੮ soeI੨੯ gurmuiK੩੦ hukmu੩੧ pCwxey੩੨]
AGGS, M 3, p 440.
O my1 detached3 mind2, unto whom6 you4 show7 your detachment5?
Those10 who are blessed11 with gospel9(Sohila), they13 sing15 the Glorious Praises14 of the Akal Purakh, live in the joy of the Lord, forever12 and ever..
So, leave18 this fraudulent19 hypocrisy of16 detachment/renunciation17 because of the20 Akal Purakh21 knows24 All23 about you.
The One28 Akal Purakh is pervading29 the water25, the land26, and the sky27; the Gurmukh30 realizes32 the order31 (Hukam) in natural phenomena.
The Soul described earlier as part of the Divine Light is essential for the guidance and survival of the mind and body, helps mind to be bereft of wandering in Maya and ego. The mind listening and following intuitions of the Soul can enjoy living righteously with humility and modesty.
Soul during Life and after Death?
The mystics, theologians, psychologists and scholars have attempted to search the mystery - the fate of Soul during life and after death since the origin of understandable religious beliefs. Transmigration/redemption and or Extinction of Soul are the opposing beliefs delegated by the religious authorities in understanding the fate of Soul after death or during human life.
The general disposition according to Christianity has been to regard the superior consciousness (Soul) as one into which humans will eventually strengthen and to look on those who have had intimations of it as forerunners of the rest of mankind. When this theory goes hand in hand with physical evolution or race-evolution as it sometimes does, and there is an element of the immortality of the individual Soul implied in it, it means that succeeding generations of men and women begotten of the present ones will have an increasing number of cosmically conscious persons among them, cosmic consciousness becomes the general and finally the universal condition. Mostly theologians treat the experience as a passing intimation of the after-death states, a sort of foretaste of heaven vouchsafed by God to saintly persons during their earth life. The exponents of this theory are in grave difficulties. The chief one arises out of it not confining the experience to the saintly persons but sometimes happens to persons whose lives are, to say the least heretical and sometimes markedly irreligious in any sense that would please the orthodox God. Conversely many persons of saintly conduct do not achieve any such foretaste of the hereafter.
The Hindu theory proclaims that the Soul is engaged in a pilgrimage of experience, which requires a long series of lives on this earth, in the course of which it develops successive powers [3]. Having passed through an arc of descent from spirit to matter and having turned at the mineral on its way back to a vastly enriched spiritual existence, the Soul, has had successively the consciousness of the mineral, the plant, and the animal, and is now passing through the mental state of consciousness as man. Beyond the mental state is a state of direct cognition or awakening into reality, which they call Budhi. This has been attained by the leaders of mankind, and into it, all men in due time will enter.. Those who have experienced it partially are vanguards on the long path of evolution of the Soul. This is the opinion commonly offered today as Theosophy. It is orthodox Brahmanism and is, in its own way, scarcely less distortion of Theosophy than is orthodox Christianity.
5. Chahal, D. S. 2003. Sabd Guru to Granth Guru –A Study. Understanding Sikhism Res. J. 5 (1), 19-27..
He cannot accept the meaning 'the guru within', because that would involve acknowleding the soul...
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Posted by: DevinderSingh Gulati <devindersi...@gmail.com>
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