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ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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Sikh Sikhi Sikhism
God's Will And The Law Of Karma
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<blockquote data-quote="spnadmin" data-source="post: 90711" data-attributes="member: 35"><p>This part of our conversation, sainty ji, intrigues me. </p><p></p><p><span style="font-family: 'Comic Sans MS'"> Quote:</span></p><p><span style="font-family: 'Comic Sans MS'"> <span style="font-family: 'Arial'"><em>The sachaa paathisaahu has invented it all, and even <span style="color: #333333"><a href="http://www.sikhism.us/" target="_blank">Karma</a></span> is contained within His Hukam. One meaning of <span style="color: #333333"><a href="http://www.sikhism.us/" target="_blank">Karma</a></span> is deeds or actions -- tasks. The world is linked to its kaaram, its tasks, through His Divine Order. </em></span> </span></p><p><span style="font-family: 'Comic Sans MS'"></span></p><p> <span style="font-family: 'Comic Sans MS'">true :yes:</span></p><p></p><p> Quote:</p><p><em>Everyone has to pass this way through birth and then death and then we face the consequences of our kaaram. We must eventually move on to our own hereafter. <span style="color: darkolivegreen"><span style="color: black">We pass through the entanglements of Maya so quickly (life is short), yet we delude ourselves into thinking we have more control than we really do.</span></span></em> </p><p></p><p><span style="font-family: 'Comic Sans MS'">maya exists without the will of god? the answer is no. Then why does it hampers our karmas(which according to you are our actions and are directed by God)?</span></p><p><span style="font-family: 'Comic Sans MS'"></span></p><p><span style="font-family: 'Comic Sans MS'"><span style="font-family: 'Arial'">What I am thinking right now? Maybe it is this.</span></span></p><p><span style="font-family: 'Comic Sans MS'"><span style="font-family: 'Arial'"></span></span></p><p><span style="font-family: 'Comic Sans MS'"><span style="font-family: 'Arial'">The Law of Karma is within His Hukam. It is part of the Divine Order. He links the world to its tasks. The Law of Karma is often understood to mean that life now and in the hereafter is a pay-back. You get what you deserve, now and in the hereafter. That is an understanding of the Law of Karma that is has been distorted by Western thinking. Even the ancients who wrote the Vedas did not understand the Law of Karma in that way. The Law of Karma is a cosmic principle -- a law of action and reaction -- everything we do has effects or consequences. Akaal Purakh has ordained it that we can reflect on the consequences of our actions.</span></span></p><p><span style="font-family: 'Comic Sans MS'"><span style="font-family: 'Arial'"></span></span></p><p><span style="font-family: 'Comic Sans MS'"><span style="font-family: 'Arial'">Akaal who is the Creator of Everything has ordained it that we can make choices. We can choose to meditate upon His Name. And if we do not make this choice, then the consequence is to suffer the disease of coming and going. We can choose to move beyond Maya, and if we do not , then the consequence is to fall behind. We can choose vidya, and if we do not then we stagnate and rot in avidya. Yes, Maya hampers our ability to make these choices. Yet we can also see that by choosing to burn the ego we have the possibility of moving forward and beyond Maya. </span></span></p><p><span style="font-family: 'Comic Sans MS'"><span style="font-family: 'Arial'"></span></span></p><p><span style="font-family: 'Comic Sans MS'"><span style="font-family: 'Arial'">The Satguru is not pulling our strings. It is His Hukam that we have choices and it is His Hukam that there be consequences for the choices we make. I chose the shabad for this reason. The closer we are to death (whether our own or that of another) the more likely it is that we see what we have wasted in ego. The more likely it is that we see the play that He has laid out for us (the choices and the consequences). </span></span></p><p><span style="font-family: 'Comic Sans MS'"><span style="font-family: 'Arial'"></span></span></p></blockquote><p></p>
[QUOTE="spnadmin, post: 90711, member: 35"] This part of our conversation, sainty ji, intrigues me. [FONT=Comic Sans MS] Quote: [FONT=Arial][I]The sachaa paathisaahu has invented it all, and even [COLOR=#333333][URL="http://www.sikhism.us/"]Karma[/URL][/COLOR] is contained within His Hukam. One meaning of [COLOR=#333333][URL="http://www.sikhism.us/"]Karma[/URL][/COLOR] is deeds or actions -- tasks. The world is linked to its kaaram, its tasks, through His Divine Order. [/I][/FONT] [/FONT] [FONT=Comic Sans MS]true :yes:[/FONT] Quote: [I]Everyone has to pass this way through birth and then death and then we face the consequences of our kaaram. We must eventually move on to our own hereafter. [COLOR=darkolivegreen][COLOR=black]We pass through the entanglements of Maya so quickly (life is short), yet we delude ourselves into thinking we have more control than we really do.[/COLOR][/COLOR][/I] [FONT=Comic Sans MS]maya exists without the will of god? the answer is no. Then why does it hampers our karmas(which according to you are our actions and are directed by God)? [FONT=Arial]What I am thinking right now? Maybe it is this. The Law of Karma is within His Hukam. It is part of the Divine Order. He links the world to its tasks. The Law of Karma is often understood to mean that life now and in the hereafter is a pay-back. You get what you deserve, now and in the hereafter. That is an understanding of the Law of Karma that is has been distorted by Western thinking. Even the ancients who wrote the Vedas did not understand the Law of Karma in that way. The Law of Karma is a cosmic principle -- a law of action and reaction -- everything we do has effects or consequences. Akaal Purakh has ordained it that we can reflect on the consequences of our actions. Akaal who is the Creator of Everything has ordained it that we can make choices. We can choose to meditate upon His Name. And if we do not make this choice, then the consequence is to suffer the disease of coming and going. We can choose to move beyond Maya, and if we do not , then the consequence is to fall behind. We can choose vidya, and if we do not then we stagnate and rot in avidya. Yes, Maya hampers our ability to make these choices. Yet we can also see that by choosing to burn the ego we have the possibility of moving forward and beyond Maya. The Satguru is not pulling our strings. It is His Hukam that we have choices and it is His Hukam that there be consequences for the choices we make. I chose the shabad for this reason. The closer we are to death (whether our own or that of another) the more likely it is that we see what we have wasted in ego. The more likely it is that we see the play that He has laid out for us (the choices and the consequences). [/FONT][/FONT] [/QUOTE]
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God's Will And The Law Of Karma
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