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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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Is Salvation Possible In This Life ?
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<blockquote data-quote="spnadmin" data-source="post: 128770" data-attributes="member: 35"><p>banmeetsingh1990 ji</p><p></p><p>First of all, thank you but my explanation is only a poor expression of how I understand these points of view. </p><p></p><p>I will try to tackle your question to the best of my ability. </p><p></p><p>This is my understanding. Deviations from the path of righteousness or dharma, creates evil in all its forms, and this comes from attachment to maya. In other words, mistaking the veil of illusion as truth, we stray into karmas (deeds) that are influenced by ego and the 5 evils. And we need to think of karmas as being both cause and effect. Our deeds are set into motion by the deeds of others, and our own past deeds (to include decisions and choices) all come from our attachments. </p><p></p><p>Think of Bhopal as an example of my point. Attachments and choices of all the players in that tragic story had effects on the lives of innocents. AND their own moral and spiritual states were likewise polluted by their acts. </p><p></p><p><span style="color: Sienna">According to a traditional understanding of karma and reincarnation, The victims did something in a past life to earn their ghastly suffering. The evil-doers based on something in their past lives are working out their karma as well. The result is a monstrosity. A moral failure of society in both India and the US, not to mention the corporate sector and legal systems of both countries. In this scenario, the traditional understanding of karma, all kinds of evil impulses can run amok. There is no escape from it. And everyone has to cycle through it or reach mukhti somewhere along the way through mantras, pujas, rituals, sacrifices, renunciation and penance.</span></p><p></p><p>Now I put that traditional view in a different color to make a point. This is, according to some, exactly what Guru Nanak was challenging. Could it be that Guru Nanak was saying this? If you just keep depending on reincarnation to clear the filth of past lives from your soul, then you have a long wait and a needless one. And could he not have also been saying, There will be no end to the evil that humans can invent? Why do you believe that mantras, pujas, rituals, sacrifices, renunciation and penance, and a little bit of luck thrown in, in the form of Gurprasad, will liberate you? Or so you believe. Even if you reincarnate, the suffering of others caused by your karams will still continue for many years to come. </p><p></p><p>So where is the morality in that? Were our Gurus saying, One can give all that thinking up. A bad choice made 10 years ago can have a noxious effect on our own souls and the lives of others today. You can cross the treacherous world ocean sooner rather than later, and in this lifetime. How? By understanding that you are already One with the Divine. It makes reincarnation irrelevant. Maya is seen for what it is. There is no need to reincarnate in order to mend the harm done by karmas from past lives. Accept Gurprasad and start mending the harm we have done to others because it is the right thing to do, and not because of our selfish fears of death and rebirth.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 128770, member: 35"] banmeetsingh1990 ji First of all, thank you but my explanation is only a poor expression of how I understand these points of view. I will try to tackle your question to the best of my ability. This is my understanding. Deviations from the path of righteousness or dharma, creates evil in all its forms, and this comes from attachment to maya. In other words, mistaking the veil of illusion as truth, we stray into karmas (deeds) that are influenced by ego and the 5 evils. And we need to think of karmas as being both cause and effect. Our deeds are set into motion by the deeds of others, and our own past deeds (to include decisions and choices) all come from our attachments. Think of Bhopal as an example of my point. Attachments and choices of all the players in that tragic story had effects on the lives of innocents. AND their own moral and spiritual states were likewise polluted by their acts. [COLOR=Sienna]According to a traditional understanding of karma and reincarnation, The victims did something in a past life to earn their ghastly suffering. The evil-doers based on something in their past lives are working out their karma as well. The result is a monstrosity. A moral failure of society in both India and the US, not to mention the corporate sector and legal systems of both countries. In this scenario, the traditional understanding of karma, all kinds of evil impulses can run amok. There is no escape from it. And everyone has to cycle through it or reach mukhti somewhere along the way through mantras, pujas, rituals, sacrifices, renunciation and penance.[/COLOR] Now I put that traditional view in a different color to make a point. This is, according to some, exactly what Guru Nanak was challenging. Could it be that Guru Nanak was saying this? If you just keep depending on reincarnation to clear the filth of past lives from your soul, then you have a long wait and a needless one. And could he not have also been saying, There will be no end to the evil that humans can invent? Why do you believe that mantras, pujas, rituals, sacrifices, renunciation and penance, and a little bit of luck thrown in, in the form of Gurprasad, will liberate you? Or so you believe. Even if you reincarnate, the suffering of others caused by your karams will still continue for many years to come. So where is the morality in that? Were our Gurus saying, One can give all that thinking up. A bad choice made 10 years ago can have a noxious effect on our own souls and the lives of others today. You can cross the treacherous world ocean sooner rather than later, and in this lifetime. How? By understanding that you are already One with the Divine. It makes reincarnation irrelevant. Maya is seen for what it is. There is no need to reincarnate in order to mend the harm done by karmas from past lives. Accept Gurprasad and start mending the harm we have done to others because it is the right thing to do, and not because of our selfish fears of death and rebirth. [/QUOTE]
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