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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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Fate, Destiny, Pre-Destination, Likhia
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<blockquote data-quote="Embers" data-source="post: 169175" data-attributes="member: 9385"><p>Sat siri akaal Ishna Ji and all,</p><p>On the micro, small-scale, there is thought, emotions and a fairly continuous flow of sense data. These started the day we were born and will continue until the body dies.</p><p></p><p>For each of us there is great degree of change going on in our thoughts, emotions, sense data, and the world around us. For example, whilst reading a child screams and my attention is distracted to the noise outside away from the book.</p><p></p><p>If someone were to ask me, "Why did you stop reading?" I might reply:</p><p></p><p>1) I was reading, then I heard the child scream and so I stopped reading to listen.</p><p>or </p><p>2) There was a child's scream and my attention moved to the noise.</p><p></p><p>In number 1) There is a sense of self-willed choice or ego e.g. "I stopped". It isn't a nasty evil ego, but rather there is a strong sensation of doership i.e. "<em>I stopped</em> reading...".</p><p></p><p>In number 2) There is only movement and change based on attention and environment; both within us and outside of us. There is no ego or self-willed movement because all change simply happens. </p><p></p><p></p><p>Number 1 is based on duality. There is a "me" (ego) and things go on around "me". Some things I like some I hate and I try to change what I hate and have the things I like. </p><p></p><p>Number 2 is no duality, merged in the Lord. There is just change in and outside of the idea of "me", all change is His will, His Hukam. I accept all, even the feeling of like and the feeling of hate and all that appears to provoke those feelings. All is change and will come and go.</p><p></p><p>When you toot the car, it is a reaction. What made you think of tooting the horn? Earlier thoughts and ideas, some so remote or subtle that they were learnt and came naturally (like driving itself years after passing the test). Whilst there is the sensation that it is "me tooting" and that "I learnt to toot" then there will be duality and there may be a sense of separation from Sat (God).</p><p></p><p>This is my personal opinion as it stands today, but I welcome opposite views. I am not here to convince anyone of this view as it is not necessarily a comfortable view. The idea that we are not in control can cause discomfort.</p><p></p><p><em>On a foot note</em>, I do not like the term "pre-determined", if I spoke Punjabi I would even look at the translations of Punjabi to English because I doubt that pre-determined or fate, are the best choice of meaning from the Punjabi words? They don't occur often in English either. Is someone able advise if there are other meanings, please e.g. </p><p></p><p>Page 135, Line 7</p><p>ਕੀਤਾ ਕਿਛੂ ਨ ਹੋਵਈ ਲਿਖਿਆ ਧੁਰਿ ਸੰਜੋਗ ॥</p><p>कीता किछू न होवई लिखिआ धुरि संजोग ॥</p><p>Kīṯā kicẖẖū na hova▫ī likẖi▫ā ḏẖur sanjog.</p><p>By one's own actions, nothing can be done; <strong>destiny was pre-determined</strong> from the very beginning.</p><p>Guru Arjan Dev </p><p></p><p>Page 280, Line 13</p><p>ਕਿਰਤੁ ਨਿੰਦਕ ਕਾ ਧੁਰਿ ਹੀ ਪਇਆ ॥</p><p>किरतु निंदक का धुरि ही पइआ ॥</p><p>Kiraṯ ninḏak kā ḏẖur hī pa▫i▫ā.</p><p>The <strong>fate </strong>of the slanderer is <strong>pre-ordained</strong> from the very beginning of time.</p><p>Guru Arjan Dev</p></blockquote><p></p>
[QUOTE="Embers, post: 169175, member: 9385"] Sat siri akaal Ishna Ji and all, On the micro, small-scale, there is thought, emotions and a fairly continuous flow of sense data. These started the day we were born and will continue until the body dies. For each of us there is great degree of change going on in our thoughts, emotions, sense data, and the world around us. For example, whilst reading a child screams and my attention is distracted to the noise outside away from the book. If someone were to ask me, "Why did you stop reading?" I might reply: 1) I was reading, then I heard the child scream and so I stopped reading to listen. or 2) There was a child's scream and my attention moved to the noise. In number 1) There is a sense of self-willed choice or ego e.g. "I stopped". It isn't a nasty evil ego, but rather there is a strong sensation of doership i.e. "[I]I stopped[/I] reading...". In number 2) There is only movement and change based on attention and environment; both within us and outside of us. There is no ego or self-willed movement because all change simply happens. Number 1 is based on duality. There is a "me" (ego) and things go on around "me". Some things I like some I hate and I try to change what I hate and have the things I like. Number 2 is no duality, merged in the Lord. There is just change in and outside of the idea of "me", all change is His will, His Hukam. I accept all, even the feeling of like and the feeling of hate and all that appears to provoke those feelings. All is change and will come and go. When you toot the car, it is a reaction. What made you think of tooting the horn? Earlier thoughts and ideas, some so remote or subtle that they were learnt and came naturally (like driving itself years after passing the test). Whilst there is the sensation that it is "me tooting" and that "I learnt to toot" then there will be duality and there may be a sense of separation from Sat (God). This is my personal opinion as it stands today, but I welcome opposite views. I am not here to convince anyone of this view as it is not necessarily a comfortable view. The idea that we are not in control can cause discomfort. [I]On a foot note[/I], I do not like the term "pre-determined", if I spoke Punjabi I would even look at the translations of Punjabi to English because I doubt that pre-determined or fate, are the best choice of meaning from the Punjabi words? They don't occur often in English either. Is someone able advise if there are other meanings, please e.g. Page 135, Line 7 ਕੀਤਾ ਕਿਛੂ ਨ ਹੋਵਈ ਲਿਖਿਆ ਧੁਰਿ ਸੰਜੋਗ ॥ कीता किछू न होवई लिखिआ धुरि संजोग ॥ Kīṯā kicẖẖū na hova▫ī likẖi▫ā ḏẖur sanjog. By one's own actions, nothing can be done; [B]destiny was pre-determined[/B] from the very beginning. Guru Arjan Dev Page 280, Line 13 ਕਿਰਤੁ ਨਿੰਦਕ ਕਾ ਧੁਰਿ ਹੀ ਪਇਆ ॥ किरतु निंदक का धुरि ही पइआ ॥ Kiraṯ ninḏak kā ḏẖur hī pa▫i▫ā. The [B]fate [/B]of the slanderer is [B]pre-ordained[/B] from the very beginning of time. Guru Arjan Dev [/QUOTE]
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