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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="P J Singh" data-source="post: 224149" data-attributes="member: 25524"><p>SS Kanwar Ji:</p><p>Guru Fetah. Thank for your response to my specific question that was directed to draw upon your wisdom. Your answer is quite enlightening and I agree that we all have an essence of "God" in us as it is frequently referred to as "Jot". As we progressively grasp divine wisdom, this "jot" in us gets manifested as our personal God within us - it is merely the cluster of virtues that lights up our actions and our journey through this Bhav Sagar. Did I get it right? I hope I got it right.</p><p></p><p>I therefore submit to you the followings;</p><p></p><p>First, although what we are sharing is very intriguing, we are diverging from the theme of this thread which is : " if God is doing everything than why we are held accountable for our actions". Although I agree and subscribe to the view that Dr. DS Grewal shared on this thread, his answer is only partial. He addressed the first part of the question but did not answer the second part "why we are held accountable". Regardless, let us please park this for time being as not to confuse the following observation from your response:</p><p></p><p>You write: "This is a process of training one’s conscience with godly qualities and godly virtues. This is like creating one’s own God within oneself. In Gurbani It is said: “thithai gharreeai surath math man budh ਤਿਥੈ ਘੜੀਐ ਸੁਰਤਿ ਮਤਿ ਮਨਿ ਬੁਧਿ ॥ (ਗ:ਗ:ਸ: ਪੰਨਾ-8) SURT MAAT MAAN BUDH is the conscience and it is to be trained."</p><p></p><p>This suggests that the God/conscience that we are to train is somehow split into four parts: SURT, MAAT, MAAN, BUDH and we are to train them using divine wisdom. Can you please help me understand how a unitary entity conscience is split into four parts all by itself before we talk about training them with divine wisdom. It raises a number of questions, what is SURT and how does it emerge; what is MAAT and how does it emerge; what is MAAN and how does it emerge; what is BUDH and how does it emerge;</p><p></p><p>Further down you write:</p><p></p><p>"It is explained in Gurbani as ਏ ਮਨ ਜੈਸਾ ਸੇਵਹਿ ਤੈਸਾ ਹੋਵਹਿ ਤੇਹੇ ਕਰਮ ਕਮਾਇ॥ (ਗ:ਗ:ਸ: ਪੰਨਾ-755) that means one creates one’s own God (conscience) according to the knowledge obtained by anyone"</p><p></p><p>If I read this carefully this suggests that "MAAN" is now being referred to as God (conscience). It raises the question what happened to SURT, MAAT, and BUDH which were part of conscience in the preceding quote -- are they not relevant any more when we talk about conscience or God in us.</p><p></p><p>One final question, in your response you rightly said that WE need to grasp divine wisdom to develop our personal God (conscience). Since our capacity to grasp wisdom varies so does our conscience and ability to do good in this world. What do you think who is this mystical "WE" who has to do all this work?</p><p></p><p>Guru Fetah</p></blockquote><p></p>
[QUOTE="P J Singh, post: 224149, member: 25524"] SS Kanwar Ji: Guru Fetah. Thank for your response to my specific question that was directed to draw upon your wisdom. Your answer is quite enlightening and I agree that we all have an essence of "God" in us as it is frequently referred to as "Jot". As we progressively grasp divine wisdom, this "jot" in us gets manifested as our personal God within us - it is merely the cluster of virtues that lights up our actions and our journey through this Bhav Sagar. Did I get it right? I hope I got it right. I therefore submit to you the followings; First, although what we are sharing is very intriguing, we are diverging from the theme of this thread which is : " if God is doing everything than why we are held accountable for our actions". Although I agree and subscribe to the view that Dr. DS Grewal shared on this thread, his answer is only partial. He addressed the first part of the question but did not answer the second part "why we are held accountable". Regardless, let us please park this for time being as not to confuse the following observation from your response: You write: "This is a process of training one’s conscience with godly qualities and godly virtues. This is like creating one’s own God within oneself. In Gurbani It is said: “thithai gharreeai surath math man budh ਤਿਥੈ ਘੜੀਐ ਸੁਰਤਿ ਮਤਿ ਮਨਿ ਬੁਧਿ ॥ (ਗ:ਗ:ਸ: ਪੰਨਾ-8) SURT MAAT MAAN BUDH is the conscience and it is to be trained." This suggests that the God/conscience that we are to train is somehow split into four parts: SURT, MAAT, MAAN, BUDH and we are to train them using divine wisdom. Can you please help me understand how a unitary entity conscience is split into four parts all by itself before we talk about training them with divine wisdom. It raises a number of questions, what is SURT and how does it emerge; what is MAAT and how does it emerge; what is MAAN and how does it emerge; what is BUDH and how does it emerge; Further down you write: "It is explained in Gurbani as ਏ ਮਨ ਜੈਸਾ ਸੇਵਹਿ ਤੈਸਾ ਹੋਵਹਿ ਤੇਹੇ ਕਰਮ ਕਮਾਇ॥ (ਗ:ਗ:ਸ: ਪੰਨਾ-755) that means one creates one’s own God (conscience) according to the knowledge obtained by anyone" If I read this carefully this suggests that "MAAN" is now being referred to as God (conscience). It raises the question what happened to SURT, MAAT, and BUDH which were part of conscience in the preceding quote -- are they not relevant any more when we talk about conscience or God in us. One final question, in your response you rightly said that WE need to grasp divine wisdom to develop our personal God (conscience). Since our capacity to grasp wisdom varies so does our conscience and ability to do good in this world. What do you think who is this mystical "WE" who has to do all this work? Guru Fetah [/QUOTE]
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