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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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Sikh Sikhi Sikhism
A Wolf's View Of Sikhism
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<blockquote data-quote="Archived_member14" data-source="post: 147785" data-attributes="member: 586"><p>Bhagat ji,</p><p></p><p></p><p>I put this forward for your consideration.</p><p></p><p></p><p></p><p></p><p>First, why the need to identify with those who lived a long time ago? Why say that you or I are the product of a chain of events in the past involving deeds and actions performed by other people? </p><p></p><p>“Each person is owner of his deeds, heir to his deeds, his deeds are the womb from which he is born, his deeds are his kin for whom he is responsible, his deeds are his refuge; he is heir to his deeds, be they good or bad.†– The Buddha</p><p></p><p>Evolution may be about survival of the fittest and human beings as a race, is the result of this particular mechanism. However this only says that at one point there were no beings here on earth born as a result of good deeds in the past, but later on, when the environment was such that human beings came into existence and could thrive, there were. Before that, good karma of the kind resulted in birth on other planets in other star systems. And if human beings could not survive here, karma of the kind would bear fruit as rebirth somewhere else and you won't be called Bhagat Singh, we’d not be communicating as we are doing now, and there won't be a movie called Avatar for anyone of us to watch. ;-) </p><p></p><p>All beings, then or now, are heir to their own actions and not that of anyone else. Those who killed for survival will have to reap the fruit of that particular deed. Your own birth in this life was a result of some good deed in past lives, and next life it could be that you are born a {censored}roach and end up squashed by your own kith and kin, who knows?! </p><p></p><p>Why think that you inherit anything other than that which is the result of your own actions? If you think along the lines that you and I would not be here had prehistoric man not killed and survived, then those deeds will be made to appear justified. But not only this, you'd have created a stage whereby justification is made for some evil action that you yourself perform in the name of survival. Although it is true that “survival†depends on the greater capacity to greed and aversion, why make this the deciding factor as to what is right and what is wrong action. Is this not in fact making survival a goal when "getting out of the cycle of existence" is what the aim should be?</p><p></p><p>Here is something else that the Buddha said:</p><p></p><p>“Even if bandits were to carve you up savagely, limb by limb, with a two-handed saw, he among you who let his heart get angered at that would not be doing my bidding."</p><p></p><p>There is no expectation of course, that anyone of us has this much loving kindness or wisdom. But should we not acknowledge the wrong deed and own up to it at least in principle? If those in the past did not have the capacity to discriminate between good and evil, this does not mean that one of us come out and make their evil deed appear as good? Do we do this because somehow we feel that we are indebted to them? If so, this would be wrong perception, wrong thinking and wrong understanding, which can lead to many problems. And unless we are learning and teaching evolutionary science, it is quite unnecessary to think about evolution at all isn't it?</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 147785, member: 586"] Bhagat ji, I put this forward for your consideration. First, why the need to identify with those who lived a long time ago? Why say that you or I are the product of a chain of events in the past involving deeds and actions performed by other people? “Each person is owner of his deeds, heir to his deeds, his deeds are the womb from which he is born, his deeds are his kin for whom he is responsible, his deeds are his refuge; he is heir to his deeds, be they good or bad.†– The Buddha Evolution may be about survival of the fittest and human beings as a race, is the result of this particular mechanism. However this only says that at one point there were no beings here on earth born as a result of good deeds in the past, but later on, when the environment was such that human beings came into existence and could thrive, there were. Before that, good karma of the kind resulted in birth on other planets in other star systems. And if human beings could not survive here, karma of the kind would bear fruit as rebirth somewhere else and you won't be called Bhagat Singh, we’d not be communicating as we are doing now, and there won't be a movie called Avatar for anyone of us to watch. ;-) All beings, then or now, are heir to their own actions and not that of anyone else. Those who killed for survival will have to reap the fruit of that particular deed. Your own birth in this life was a result of some good deed in past lives, and next life it could be that you are born a {censored}roach and end up squashed by your own kith and kin, who knows?! Why think that you inherit anything other than that which is the result of your own actions? If you think along the lines that you and I would not be here had prehistoric man not killed and survived, then those deeds will be made to appear justified. But not only this, you'd have created a stage whereby justification is made for some evil action that you yourself perform in the name of survival. Although it is true that “survival†depends on the greater capacity to greed and aversion, why make this the deciding factor as to what is right and what is wrong action. Is this not in fact making survival a goal when "getting out of the cycle of existence" is what the aim should be? Here is something else that the Buddha said: “Even if bandits were to carve you up savagely, limb by limb, with a two-handed saw, he among you who let his heart get angered at that would not be doing my bidding." There is no expectation of course, that anyone of us has this much loving kindness or wisdom. But should we not acknowledge the wrong deed and own up to it at least in principle? If those in the past did not have the capacity to discriminate between good and evil, this does not mean that one of us come out and make their evil deed appear as good? Do we do this because somehow we feel that we are indebted to them? If so, this would be wrong perception, wrong thinking and wrong understanding, which can lead to many problems. And unless we are learning and teaching evolutionary science, it is quite unnecessary to think about evolution at all isn't it? [/QUOTE]
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