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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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Discussions
Hard Talk
Why Is The Law Of Karma Rejected?
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<blockquote data-quote="Archived_member14" data-source="post: 179080" data-attributes="member: 586"><p>Tejwant ji,</p><p></p><p></p><p></p><p></p><p></p><p></p><p>Something particularly wrong and crazy about this? </p><p></p><p></p><p></p><p></p><p></p><p>No this is not what it implies. And this is what I actually wrote:</p><p></p><p>Quote:</p><p>“Right View is only taught by a Buddha. Everyone else, when it comes to the matter of Truth and reality, are wrong. Does this answer your question?”</p><p></p><p>Which was a response to your question:</p><p></p><p>Quote: </p><p>“Whose views are correct and who is not wrong? Please elaborate”</p><p></p><p>So I ask, are you ADD too, or is it that you willfully change the meaning of my words just so that you can then feel more justified in your criticisms of me? </p><p></p><p></p><p></p><p></p><p>I should not be having to give you any explanation. In this thread itself you can see that I pointed out that Guru Nanak taught about the value of good and the harm of evil. But let me add the following:</p><p></p><p>Generosity, kindness, good moral conduct, compassion and so on are taught outside of the Buddha’s teachings. The development of wholesome states leading to absorptive concentration requires great understanding and is taught by those outside of the Buddha’s dispensation. Even the understanding about impermanence and suffering is understood to some extent by certain teachers. The Buddha however is called the Anattavadin or the teacher of non-self and this is something no one else understands. This knowledge is the product of enlightenment and is related to that of Conditionality and the Dependent Origination. The latter is description of the process whereby beings go through the cycle of existence and its opposite shows how this cycle comes to an end. The Buddha’s teachings are understood by wisdom different from that which is directed at avoiding sensuous attachment and aversion. It is Right View which sees what ignorance truly is and how this can gradually be reduced and finally eradicated.</p><p></p><p></p><p></p><p></p><p>I hope what I said above has cleared things up a bit.</p><p></p><p></p><p></p><p>My objective is to discuss with you not just read past discussions without being able to ask and answer questions. As I said, I hope to find out whether you are right or I am, about the subject.</p><p></p><p></p><p></p><p></p><p></p><p>Well, I’d have to first believe that these things are sentient beings. Second, I’d have to “intend” (re: unwholesome course of action as reference to particular intention) to kill. Fruits, vegetables, bacteria are not sentient beings!</p><p></p><p></p><p></p><p></p><p></p><p>You have only shown me that you have wrong view and don’t know what constitutes a sentient being. </p><p></p><p></p><p></p><p></p><p></p><p>When you write it is sharing, and when I write it is imposing?!!</p><p>From my perspective which do you think is worse?</p><p></p><p>a) Me coming in as representative of the Buddha’s teachings has minimal effect on Sikhs here. </p><p></p><p>or</p><p></p><p>b) You with what I consider wrong view, and because you are a fellow Sikh, end up encouraging others to the view that you hold.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 179080, member: 586"] Tejwant ji, Something particularly wrong and crazy about this? No this is not what it implies. And this is what I actually wrote: Quote: “Right View is only taught by a Buddha. Everyone else, when it comes to the matter of Truth and reality, are wrong. Does this answer your question?” Which was a response to your question: Quote: “Whose views are correct and who is not wrong? Please elaborate” So I ask, are you ADD too, or is it that you willfully change the meaning of my words just so that you can then feel more justified in your criticisms of me? I should not be having to give you any explanation. In this thread itself you can see that I pointed out that Guru Nanak taught about the value of good and the harm of evil. But let me add the following: Generosity, kindness, good moral conduct, compassion and so on are taught outside of the Buddha’s teachings. The development of wholesome states leading to absorptive concentration requires great understanding and is taught by those outside of the Buddha’s dispensation. Even the understanding about impermanence and suffering is understood to some extent by certain teachers. The Buddha however is called the Anattavadin or the teacher of non-self and this is something no one else understands. This knowledge is the product of enlightenment and is related to that of Conditionality and the Dependent Origination. The latter is description of the process whereby beings go through the cycle of existence and its opposite shows how this cycle comes to an end. The Buddha’s teachings are understood by wisdom different from that which is directed at avoiding sensuous attachment and aversion. It is Right View which sees what ignorance truly is and how this can gradually be reduced and finally eradicated. I hope what I said above has cleared things up a bit. My objective is to discuss with you not just read past discussions without being able to ask and answer questions. As I said, I hope to find out whether you are right or I am, about the subject. Well, I’d have to first believe that these things are sentient beings. Second, I’d have to “intend” (re: unwholesome course of action as reference to particular intention) to kill. Fruits, vegetables, bacteria are not sentient beings! You have only shown me that you have wrong view and don’t know what constitutes a sentient being. When you write it is sharing, and when I write it is imposing?!! From my perspective which do you think is worse? a) Me coming in as representative of the Buddha’s teachings has minimal effect on Sikhs here. or b) You with what I consider wrong view, and because you are a fellow Sikh, end up encouraging others to the view that you hold. [/QUOTE]
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Hard Talk
Why Is The Law Of Karma Rejected?
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