☀️ JOIN SPN MOBILE
Forums
New posts
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
What's new
New posts
New media
New media comments
New resources
Latest activity
Videos
New media
New comments
Library
Latest reviews
Donate
Log in
Register
What's new
New posts
Menu
Log in
Register
Install the app
Install
Welcome to all New Sikh Philosophy Network Forums!
Explore Sikh Sikhi Sikhism...
Sign up
Log in
Discussions
Sikh Sikhi Sikhism
Sikhism On Bugs?
JavaScript is disabled. For a better experience, please enable JavaScript in your browser before proceeding.
You are using an out of date browser. It may not display this or other websites correctly.
You should upgrade or use an
alternative browser
.
Reply to thread
Message
<blockquote data-quote="Archived_member14" data-source="post: 146533" data-attributes="member: 586"><p>Seeker9 ji,</p><p></p><p></p><p></p><p></p><p>And that would be what the Jains do, isn’t it? This is because they misunderstanding what ‘killing’ really is. There must be these five conditions for an act to be considered killing, these are:</p><p></p><p>1. The object must be a living being.</p><p>2. Knowing that it is a living being. </p><p>3. The intention to kill.</p><p>4. An effort is made to kill.</p><p>5. The being must be killed as a result.</p><p></p><p>It is good that they have some sense about the wrongness of causing death to another being. However it appears that not only do they not know that ‘intention’ is the main factor, but also the idea of ‘harmlessness’ has been proliferated upon to the point of leading them to engage in the perverted practice that they do. </p><p></p><p>When you walk, you walk with an intention to get somewhere. If you know that you pass an area where there are so many insects that once you put your feet down, the probability is very high that some of them will be killed, then take another road. However, to think that this is going to be the case no matter where you go, this is your own misunderstanding and fear. Besides, most insects have adapted to their locality, such that most of them will not even get crushed when we step on them.</p><p></p><p>Besides when you do walk in an area where insects may be crossing your path, chances are that you will notice them and thereby avoid stepping on them.</p><p></p><p></p><p></p><p>Like plant and plant cells, they have no consciousness, and therefore they are not living (sentient) beings.</p><p></p><p></p><p></p><p> Are you thinking in terms of balancing the scales or something? If killing, lying, stealing, back biting, illicit sex, gossip, maliciousness, ill-will and so on are evil courses of conduct, why not face the fact? Citing ‘the grand scheme of things’ sounds almost like an excuse to avoid giving these their due consideration. And if you must point to the fact that some things can’t be avoided, why not refer to karma; after all if a being is hurt or dies, karma is the cause for this? </p><p></p><p>Indeed directly related to such an understanding about karma is kindness and compassion. </p><p>Kindness is what all beings deserve; since we desire it as well. When they are suffering, we can have compassion towards them. But this is possible only if they are the object of our kindness as well, otherwise we only have pity, which in reality is a form of aversion. When nothing can be done to help them, understanding can lead us to reflect on the fact that all beings are heirs to their karma. Such understanding leads to detachment, but not without kindness, since even here it is an essential component. So we can see that there is a relationship between the different kinds of good and why each one of them should be encouraged.</p><p></p><p>On the other hand what is this appeal to the ‘the grand scheme of things’? I remember that when I was young, I too used to think in such terms, but in looking back this is what I now perceive:</p><p></p><p>There was no kindness involved, not to speak of compassion and understanding.</p><p>There was a sense of playing the role of a judge and this must have made me feel quite good.</p><p>There was no detachment, but cold indifference.</p><p></p><p>And what really was this whole idea about anyway? What all was taken into consideration before I arrived at the conclusion? Did I even perceive living beings as living beings or were they just one of the many objects with a label attached? Did I think that like me, all beings crave happiness and desire continued existence? And if my own life or that of some loved one was threatened, would I have referred to this idea about ‘the grand scheme of things’? Did I think in terms of what is morally right and wrong? Did I have a clue about the Truth at all? </p><p>Absolutely not!</p><p></p><p>Today I use such a concept to explain away the fact that I’ve just killed some insect. Tomorrow I may use it as an excuse to kill, and not only insects, but also other animals and human beings as well. This latter may come under the guise of such ideas as ‘the will of Allah’ or ‘social justice’. So we need to be very careful not to overlook even a small evil, and using some theory to explain away a wrong deed done. </p><p></p><p></p><p></p><p>Sounds like a dangerous idea to me…..</p><p></p><p></p><p></p><p>You did good (your part, if you like). It is easy for evil deeds to happen, given the accumulated tendency. Good requires effort and sometimes more than what we otherwise are willing to make.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 146533, member: 586"] Seeker9 ji, And that would be what the Jains do, isn’t it? This is because they misunderstanding what ‘killing’ really is. There must be these five conditions for an act to be considered killing, these are: 1. The object must be a living being. 2. Knowing that it is a living being. 3. The intention to kill. 4. An effort is made to kill. 5. The being must be killed as a result. It is good that they have some sense about the wrongness of causing death to another being. However it appears that not only do they not know that ‘intention’ is the main factor, but also the idea of ‘harmlessness’ has been proliferated upon to the point of leading them to engage in the perverted practice that they do. When you walk, you walk with an intention to get somewhere. If you know that you pass an area where there are so many insects that once you put your feet down, the probability is very high that some of them will be killed, then take another road. However, to think that this is going to be the case no matter where you go, this is your own misunderstanding and fear. Besides, most insects have adapted to their locality, such that most of them will not even get crushed when we step on them. Besides when you do walk in an area where insects may be crossing your path, chances are that you will notice them and thereby avoid stepping on them. Like plant and plant cells, they have no consciousness, and therefore they are not living (sentient) beings. Are you thinking in terms of balancing the scales or something? If killing, lying, stealing, back biting, illicit sex, gossip, maliciousness, ill-will and so on are evil courses of conduct, why not face the fact? Citing ‘the grand scheme of things’ sounds almost like an excuse to avoid giving these their due consideration. And if you must point to the fact that some things can’t be avoided, why not refer to karma; after all if a being is hurt or dies, karma is the cause for this? Indeed directly related to such an understanding about karma is kindness and compassion. Kindness is what all beings deserve; since we desire it as well. When they are suffering, we can have compassion towards them. But this is possible only if they are the object of our kindness as well, otherwise we only have pity, which in reality is a form of aversion. When nothing can be done to help them, understanding can lead us to reflect on the fact that all beings are heirs to their karma. Such understanding leads to detachment, but not without kindness, since even here it is an essential component. So we can see that there is a relationship between the different kinds of good and why each one of them should be encouraged. On the other hand what is this appeal to the ‘the grand scheme of things’? I remember that when I was young, I too used to think in such terms, but in looking back this is what I now perceive: There was no kindness involved, not to speak of compassion and understanding. There was a sense of playing the role of a judge and this must have made me feel quite good. There was no detachment, but cold indifference. And what really was this whole idea about anyway? What all was taken into consideration before I arrived at the conclusion? Did I even perceive living beings as living beings or were they just one of the many objects with a label attached? Did I think that like me, all beings crave happiness and desire continued existence? And if my own life or that of some loved one was threatened, would I have referred to this idea about ‘the grand scheme of things’? Did I think in terms of what is morally right and wrong? Did I have a clue about the Truth at all? Absolutely not! Today I use such a concept to explain away the fact that I’ve just killed some insect. Tomorrow I may use it as an excuse to kill, and not only insects, but also other animals and human beings as well. This latter may come under the guise of such ideas as ‘the will of Allah’ or ‘social justice’. So we need to be very careful not to overlook even a small evil, and using some theory to explain away a wrong deed done. Sounds like a dangerous idea to me….. You did good (your part, if you like). It is easy for evil deeds to happen, given the accumulated tendency. Good requires effort and sometimes more than what we otherwise are willing to make. [/QUOTE]
Insert quotes…
Verification
Post reply
Discussions
Sikh Sikhi Sikhism
Sikhism On Bugs?
This site uses cookies to help personalise content, tailor your experience and to keep you logged in if you register.
By continuing to use this site, you are consenting to our use of cookies.
Accept
Learn more…
Top