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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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Interfaith Dialogues
What Is Karma In Buddhism And In Sikhi?
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<blockquote data-quote="Archived_member14" data-source="post: 141438" data-attributes="member: 586"><p>Tejwant ji,</p><p></p><p></p><p>I wrote a response and thought that I had already sent it. But since I have not been able locate it; I am now sending a new one.</p><p></p><p>Thanks for responding.</p><p>=======</p><p></p><p>Me:</p><p>Could you please elaborate and give some examples of this, namely that Karma is a proven fact? </p><p></p><p></p><p></p><p></p><p>C: I was not questioning the idea “we reap what we sow” but what you said about Karma being a ‘proven’ fact, which I took to be as referring to observable events from which a conclusion is drawn. In other words, I wanted to know how you came to be convinced about the reality of karma.</p><p> </p><p>========</p><p></p><p></p><p>C: Are you giving this as an example of karma at work?</p><p></p><p>========</p><p></p><p></p><p></p><p>C: I am as sure about it as much as my understanding allows, not more and not less, which admittedly, is only at the kindergarten level and is light years away from the perfect understanding got as a result of direct insight. I believe however, that I am on the right track and this is based on the little understanding about the difference between states that are ‘cause’ and those that are ‘result’. This of course does not make what I state about the subject any more that mere repeating what is said in the texts. But alternative explanations have at the same time, been seen through to some extent, including those observations made in the conventional world, which we readily place our confidence and trust on. </p><p></p><p>=========</p><p></p><p></p><p></p><p>C: I believe this is a wrong approach to the problem, being that the problem is our ignorance of the Truth and not the lack of evidence, scientific or otherwise. Would we trust anyone’s testimony if the tendency to doubt is strong? Indeed, even if we were somehow transported into the distant past and provided ‘evidence’ of our having had another life. This kind of knowledge does absolutely nothing to reduce doubt. </p><p></p><p>On the other hand, even if this is just to acknowledge it, if one sees the importance of understanding the present moment, one will admit to being completely ignorant about the mental and physical realities that make up this. At the same time however, there is confidence that the only way to understand anything ‘real’ is to study it directly and not just when we think about it. The fact that any evidence given as support for karma does nothing to reduce doubt, is based on this particular understanding that doubt can only be removed by direct understanding of both mental and physical phenomena. Evidences given are simply concepts placed against other concepts and weighed against. It works to appease the mind by sheer power of attachment to a particular idea. </p><p></p><p>==========</p><p></p><p></p><p></p><p>C: Are you saying that Sikhi denies reincarnation or that it does not give it much weight? If the latter, I’d like you to consider what I suggested in my message to Ambarsaria ji in the “Do You Think That Sikhism Is Right/From God?” thread which I sent yesterday.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 141438, member: 586"] Tejwant ji, I wrote a response and thought that I had already sent it. But since I have not been able locate it; I am now sending a new one. Thanks for responding. ======= Me: Could you please elaborate and give some examples of this, namely that Karma is a proven fact? C: I was not questioning the idea “we reap what we sow” but what you said about Karma being a ‘proven’ fact, which I took to be as referring to observable events from which a conclusion is drawn. In other words, I wanted to know how you came to be convinced about the reality of karma. ======== C: Are you giving this as an example of karma at work? ======== C: I am as sure about it as much as my understanding allows, not more and not less, which admittedly, is only at the kindergarten level and is light years away from the perfect understanding got as a result of direct insight. I believe however, that I am on the right track and this is based on the little understanding about the difference between states that are ‘cause’ and those that are ‘result’. This of course does not make what I state about the subject any more that mere repeating what is said in the texts. But alternative explanations have at the same time, been seen through to some extent, including those observations made in the conventional world, which we readily place our confidence and trust on. ========= C: I believe this is a wrong approach to the problem, being that the problem is our ignorance of the Truth and not the lack of evidence, scientific or otherwise. Would we trust anyone’s testimony if the tendency to doubt is strong? Indeed, even if we were somehow transported into the distant past and provided ‘evidence’ of our having had another life. This kind of knowledge does absolutely nothing to reduce doubt. On the other hand, even if this is just to acknowledge it, if one sees the importance of understanding the present moment, one will admit to being completely ignorant about the mental and physical realities that make up this. At the same time however, there is confidence that the only way to understand anything ‘real’ is to study it directly and not just when we think about it. The fact that any evidence given as support for karma does nothing to reduce doubt, is based on this particular understanding that doubt can only be removed by direct understanding of both mental and physical phenomena. Evidences given are simply concepts placed against other concepts and weighed against. It works to appease the mind by sheer power of attachment to a particular idea. ========== C: Are you saying that Sikhi denies reincarnation or that it does not give it much weight? If the latter, I’d like you to consider what I suggested in my message to Ambarsaria ji in the “Do You Think That Sikhism Is Right/From God?” thread which I sent yesterday. [/QUOTE]
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