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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="Luckysingh" data-source="post: 169243" data-attributes="member: 16886"><p>There is the natural order of creation, that is what comes first after the initial creation- meaning after the order of God that created creation.</p><p>Now, this natural order is such that it can continue for eternity without any disturbances. Such as,. we have life cycles of every species and plant that can ALL be linked to one another. If these cycles had continued without interuption of man into this natural order then there would have been stable continuation forever, with life cycles simply cycling everywhere.</p><p> </p><p>But, we don't have stability due to man interrupting this natural order.. I mean, we don't know when the next natural disaster will be and how many lfe cycles of species have been completely removed because of our behaviour.</p><p>This is only known and commanded under the Hukam, this hukam has had to change along with time from the intial creation. It changes to counteract the changes to the WHOLE creation.</p><p>Meaning that when we had creation at first there was the natural world order that was commanded by the initial hukam. When this natural order is upset and tampered wth, then the initial hukam has to change in order to keep the continuation.</p><p> </p><p>I know so many people will not agree with this, because so many millions of lives are lost due to acts of God or nature.</p><p>-TRUE.. but I think we have to think of the whole universe in terms of molecular levels as that is what ALL of creation is composed of.</p><p> </p><p>I'm pretty sure if someone has the chance to ask the Lord of how so many innocent lives are justified by a tsunami for eg. ..-Then I'm sure he could show you the balance sheets clarifying the whole molecular balance, it's interruptions and corrections.</p><p> </p><p>NOTE- <strong>This type of metaphor concerning balance, give and take, accounts..etc...etc.. is very important in understanding the whole creation.</strong></p><p><em>Guru Nanak Ji used the same metaphor when mentioning Chitr, Gupt and Dharamraj..etc. to explain to us that good deeds and bad are all accounted for with regards to the whole creation. There is a knock on effect with all these doings. </em></p><p><em>It doesn't mean that we face the Lord and then he reads the account given by Daramraj that was compiled by chitr and gupt. BUT, it is ALL about understanding the Universal concept and not anything about the ''staff'' in the Lord's office!!!- </em>As there is no such office or staff from what I gather.</p><p>He is capable of ''<strong>playing</strong>'' all these roles as ONE.</p><p> </p><p> </p><p>Ishnaji, what you mentioned in the beginnig of your post about there being more than hukam such as the interactions by us..etc..</p><p>--YES, - you are correct and on the right track from what I think.</p><p>It is this change in order of hukam that comes after the changes caused by us in the Natural World Order.</p><p> </p><p>If you understand what I mean by this, then you should also understand that ''karma'' does exist. This ''karma'' is regulated by our very interactions and actions that can in turn affect the Lord's Hukam. How he does it, which way he does it, is entirely upto him.</p><p> </p><p>NOTE- my interpretaton of Karma has been mentioned elsewhere. It is NOT about setting yourself for your next incarnation or anything else vedic.</p><p>It is simply about the results from all your good and bad actions throughout time and how they affect others. Good karma does not been that i will be reborn as a maharaja. </p><p>But it may mean that if I am in a car with 4 others and we crash, then my injuries may be less because of good karma or my outcome may be better than if I had too much bad karma. Of course, this is will all be regulated under hukam, especially if none of us die. </p><p>But, the karma can affect the way we hande certain situations and outcomes.</p><p> </p><p> ...Above are only a fraction of examples, so if not clear, I will try to give more.</p><p> </p><p> </p><p>Sat Kartar</p></blockquote><p></p>
[QUOTE="Luckysingh, post: 169243, member: 16886"] There is the natural order of creation, that is what comes first after the initial creation- meaning after the order of God that created creation. Now, this natural order is such that it can continue for eternity without any disturbances. Such as,. we have life cycles of every species and plant that can ALL be linked to one another. If these cycles had continued without interuption of man into this natural order then there would have been stable continuation forever, with life cycles simply cycling everywhere. But, we don't have stability due to man interrupting this natural order.. I mean, we don't know when the next natural disaster will be and how many lfe cycles of species have been completely removed because of our behaviour. This is only known and commanded under the Hukam, this hukam has had to change along with time from the intial creation. It changes to counteract the changes to the WHOLE creation. Meaning that when we had creation at first there was the natural world order that was commanded by the initial hukam. When this natural order is upset and tampered wth, then the initial hukam has to change in order to keep the continuation. I know so many people will not agree with this, because so many millions of lives are lost due to acts of God or nature. -TRUE.. but I think we have to think of the whole universe in terms of molecular levels as that is what ALL of creation is composed of. I'm pretty sure if someone has the chance to ask the Lord of how so many innocent lives are justified by a tsunami for eg. ..-Then I'm sure he could show you the balance sheets clarifying the whole molecular balance, it's interruptions and corrections. NOTE- [B]This type of metaphor concerning balance, give and take, accounts..etc...etc.. is very important in understanding the whole creation.[/B] [I]Guru Nanak Ji used the same metaphor when mentioning Chitr, Gupt and Dharamraj..etc. to explain to us that good deeds and bad are all accounted for with regards to the whole creation. There is a knock on effect with all these doings. [/I] [I]It doesn't mean that we face the Lord and then he reads the account given by Daramraj that was compiled by chitr and gupt. BUT, it is ALL about understanding the Universal concept and not anything about the ''staff'' in the Lord's office!!!- [/I]As there is no such office or staff from what I gather. He is capable of ''[B]playing[/B]'' all these roles as ONE. Ishnaji, what you mentioned in the beginnig of your post about there being more than hukam such as the interactions by us..etc.. --YES, - you are correct and on the right track from what I think. It is this change in order of hukam that comes after the changes caused by us in the Natural World Order. If you understand what I mean by this, then you should also understand that ''karma'' does exist. This ''karma'' is regulated by our very interactions and actions that can in turn affect the Lord's Hukam. How he does it, which way he does it, is entirely upto him. NOTE- my interpretaton of Karma has been mentioned elsewhere. It is NOT about setting yourself for your next incarnation or anything else vedic. It is simply about the results from all your good and bad actions throughout time and how they affect others. Good karma does not been that i will be reborn as a maharaja. But it may mean that if I am in a car with 4 others and we crash, then my injuries may be less because of good karma or my outcome may be better than if I had too much bad karma. Of course, this is will all be regulated under hukam, especially if none of us die. But, the karma can affect the way we hande certain situations and outcomes. ...Above are only a fraction of examples, so if not clear, I will try to give more. Sat Kartar [/QUOTE]
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