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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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Questions & Answers
Fate, Destiny, Pre-Destination, Likhia
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<blockquote data-quote="Ishna" data-source="post: 169235" data-attributes="member: 2709"><p>If hukam is natural law, then we have no choice but to follow it. I can't disobey gravity or I die. Wouldn't it make the science of physics the ultimate religion?</p><p> </p><p>Nevertheless, I agree hukam is natural law, but isn't it also more than that? More subtle, involving human interactions? For instance, Guru Arjun Ji was accepting the bhanna (pleasure/will) of god by allowing the events to unfold as they did, but the events are not natural law, they are man made interferences.</p><p> </p><p>Also, how can anyone have a choice if their action becomes hukam for someone else? Is the perpetrator not acting as an agent of hukam, like a puppet?</p><p> </p><p>I asked my Christian friend what she thought about fate/destiny. Her answer was that she doesn't use those terms, she uses 'God's plan'. God has a plan for her in life, but it is up to her whether she follows it or not. If she follows it, she fulfills her destiny. But she has a choice not to follow it and reap the consequenses.</p><p> </p><p>I said, what if it's your destiny NOT to follow the plan? And with that, the discussion died.</p><p> </p><p>It appears the whole 'pre-determined' translation arises from trying to convey the sense that 'if you do X, they Y will happen'. For instance, taking the tuk Embersji cited:</p><p> </p><p style="margin-left: 20px">Page 280, Line 13</p> <p style="margin-left: 20px">ਕਿਰਤੁ ਨਿੰਦਕ ਕਾ ਧੁਰਿ ਹੀ ਪਇਆ ॥</p> <p style="margin-left: 20px">किरतु निंदक का धुरि ही पइआ ॥</p> <p style="margin-left: 20px">Kiraṯ ninḏak kā ḏẖur hī pa▫i▫ā.</p> <p style="margin-left: 20px">The <strong>fate </strong>of the slanderer is <strong>pre-ordained</strong> from the very beginning of time.</p> <p style="margin-left: 20px">Guru Arjan Dev </p> <p style="margin-left: 20px"></p><p>I think, from my very small knowledge of Gurbani, that it shouldn't say 'from the beginning of time' because that is confusing.</p><p> </p><p>If the faithless slanderer gets around being faithless and nasty, then he's setting himself up for failure. If you set the pot of water on the heat, it is the FATE of the water to boil. If you refuse to do good deeds, it is your FATE right from the beginning of your endeavour, to miss out on Realisation. It is not pre-ordained by God since the dawn of time that there would exist Sam the Slanderer and he would slander and be nasty and die in loneliness. It is the natural course of events from the beginning of Sam slandering that he dies in loneliness.</p><p> </p><p>I think the translations are the problem. gingerteakaur</p></blockquote><p></p>
[QUOTE="Ishna, post: 169235, member: 2709"] If hukam is natural law, then we have no choice but to follow it. I can't disobey gravity or I die. Wouldn't it make the science of physics the ultimate religion? Nevertheless, I agree hukam is natural law, but isn't it also more than that? More subtle, involving human interactions? For instance, Guru Arjun Ji was accepting the bhanna (pleasure/will) of god by allowing the events to unfold as they did, but the events are not natural law, they are man made interferences. Also, how can anyone have a choice if their action becomes hukam for someone else? Is the perpetrator not acting as an agent of hukam, like a puppet? I asked my Christian friend what she thought about fate/destiny. Her answer was that she doesn't use those terms, she uses 'God's plan'. God has a plan for her in life, but it is up to her whether she follows it or not. If she follows it, she fulfills her destiny. But she has a choice not to follow it and reap the consequenses. I said, what if it's your destiny NOT to follow the plan? And with that, the discussion died. It appears the whole 'pre-determined' translation arises from trying to convey the sense that 'if you do X, they Y will happen'. For instance, taking the tuk Embersji cited: [INDENT]Page 280, Line 13 ਕਿਰਤੁ ਨਿੰਦਕ ਕਾ ਧੁਰਿ ਹੀ ਪਇਆ ॥ किरतु निंदक का धुरि ही पइआ ॥ Kiraṯ ninḏak kā ḏẖur hī pa▫i▫ā. The [B]fate [/B]of the slanderer is [B]pre-ordained[/B] from the very beginning of time. Guru Arjan Dev [/INDENT] I think, from my very small knowledge of Gurbani, that it shouldn't say 'from the beginning of time' because that is confusing. If the faithless slanderer gets around being faithless and nasty, then he's setting himself up for failure. If you set the pot of water on the heat, it is the FATE of the water to boil. If you refuse to do good deeds, it is your FATE right from the beginning of your endeavour, to miss out on Realisation. It is not pre-ordained by God since the dawn of time that there would exist Sam the Slanderer and he would slander and be nasty and die in loneliness. It is the natural course of events from the beginning of Sam slandering that he dies in loneliness. I think the translations are the problem. gingerteakaur [/QUOTE]
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Fate, Destiny, Pre-Destination, Likhia
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