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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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<blockquote data-quote="Ishna" data-source="post: 177937" data-attributes="member: 2709"><p>Hi again</p><p> </p><p>Recent events provoke a re-examination of suffering and evil within the context of religion. Whilst browsing the topic I found this :crazy: BBC article in 'religious studies: Sikhism: good and evil' <a href="http://www.bbc.co.uk/schools/gcsebitesize/rs/god/sigoodandevilrev1.shtml" target="_blank">http://www.bbc.co.uk/schools/gcsebitesize/rs/god/sigoodandevilrev1.shtml</a></p><p> </p><p> </p><p>I struggle to read it even thought I've been over these topics here a hundred times. Imagine being a newbie - how the contradictions stand out!!</p><p> </p><p>Page 2 is where the real fun starts. My comments are in <span style="color: seagreen"><strong>green</strong>:</span></p><p> </p><p><strong><span style="font-size: 10px">What does Sikhism teach about good and evil?</span></strong></p><p></p><ul> <li data-xf-list-type="ul">Everything that happens is Hukam, the will of God (<a href="http://www.bbc.co.uk/schools/gcsebitesize/rs/god/sigoodandevilrev2.shtml#" target="_blank"><span style="color: #0066cc">Waheguru</span></a>). People should live their lives in obedience to God’s will.</li> <li data-xf-list-type="ul">God <strong>created everything</strong> and gave people <a href="http://www.bbc.co.uk/schools/gcsebitesize/rs/god/sigoodandevilrev2.shtml#" target="_blank"><span style="color: #0066cc">free will</span></a>. <span style="color: seagreen"><strong><- if everything that happens is by the will of God then how can there be free will?</strong></span></li> <li data-xf-list-type="ul">Suffering is not inflicted directly by God but is <strong>permitted</strong> by God as a test of courage and faith. Suffering is appreciated for the good that it often brings out in humanity eg, <strong>compassion</strong>. It is a person’s <strong>own actions</strong> that are responsible for their suffering.</li> <li data-xf-list-type="ul">There is a <strong>divine spark</strong> or <strong>soul</strong>, which is part of God, in everyone. This spark or soul is re-absorbed into God when a person is finally released from the cycle of births and deaths.</li> <li data-xf-list-type="ul">The soul lives through many different forms of existence before being born into a human body. There are 8,400,000 different forms of life, and many souls have to <strong>travel</strong> though many of these before they can finally reach God. <span style="color: seagreen"><strong><- really?? How is this even relevant to suffering and evil?</strong></span></li> <li data-xf-list-type="ul">Only humans know the difference between <strong>right and wrong</strong>, and can make <strong>moral choices</strong>. So it is only when the soul is in a human being that the cycle can be broken. Freedom from this cycle of rebirth is called mukti.</li> <li data-xf-list-type="ul">Good actions do lead to good karma. However, Guru Nanak preached that the birth is due to a person’s karma, but the final liberation (mukti) is due to God’s grace. <span style="color: seagreen"><strong><- if the human birth is the result of a person's karma, but human's are the only beings capable of making moral choices which affect karma, then how did they cease to be animals to begin with???</strong></span></li> </ul><p>The existane of this article on the <strong><u>BBC</u></strong> website makes me need a paper bag.</p></blockquote><p></p>
[QUOTE="Ishna, post: 177937, member: 2709"] Hi again Recent events provoke a re-examination of suffering and evil within the context of religion. Whilst browsing the topic I found this :crazy: BBC article in 'religious studies: Sikhism: good and evil' [URL]http://www.bbc.co.uk/schools/gcsebitesize/rs/god/sigoodandevilrev1.shtml[/URL] I struggle to read it even thought I've been over these topics here a hundred times. Imagine being a newbie - how the contradictions stand out!! Page 2 is where the real fun starts. My comments are in [COLOR=seagreen][B]green[/B]:[/COLOR] [B][SIZE=2]What does Sikhism teach about good and evil?[/SIZE][/B] [LIST] [*]Everything that happens is Hukam, the will of God ([URL="http://www.bbc.co.uk/schools/gcsebitesize/rs/god/sigoodandevilrev2.shtml#"][COLOR=#0066cc]Waheguru[/COLOR][/URL]). People should live their lives in obedience to God’s will. [*]God [B]created everything[/B] and gave people [URL="http://www.bbc.co.uk/schools/gcsebitesize/rs/god/sigoodandevilrev2.shtml#"][COLOR=#0066cc]free will[/COLOR][/URL]. [COLOR=seagreen][B]<- if everything that happens is by the will of God then how can there be free will?[/B][/COLOR] [*]Suffering is not inflicted directly by God but is [B]permitted[/B] by God as a test of courage and faith. Suffering is appreciated for the good that it often brings out in humanity eg, [B]compassion[/B]. It is a person’s [B]own actions[/B] that are responsible for their suffering. [*]There is a [B]divine spark[/B] or [B]soul[/B], which is part of God, in everyone. This spark or soul is re-absorbed into God when a person is finally released from the cycle of births and deaths. [*]The soul lives through many different forms of existence before being born into a human body. There are 8,400,000 different forms of life, and many souls have to [B]travel[/B] though many of these before they can finally reach God. [COLOR=seagreen][B]<- really?? How is this even relevant to suffering and evil?[/B][/COLOR] [*]Only humans know the difference between [B]right and wrong[/B], and can make [B]moral choices[/B]. So it is only when the soul is in a human being that the cycle can be broken. Freedom from this cycle of rebirth is called mukti. [*]Good actions do lead to good karma. However, Guru Nanak preached that the birth is due to a person’s karma, but the final liberation (mukti) is due to God’s grace. [COLOR=seagreen][B]<- if the human birth is the result of a person's karma, but human's are the only beings capable of making moral choices which affect karma, then how did they cease to be animals to begin with???[/B][/COLOR] [/LIST]The existane of this article on the [B][U]BBC[/U][/B] website makes me need a paper bag. [/QUOTE]
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