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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 There A God?
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<blockquote data-quote="Archived_member14" data-source="post: 123653" data-attributes="member: 586"><p>Atheist ji,</p><p></p><p></p><p>Quote:</p><p><<Thank you for your response. You know me well if you knew I would ask you what your definition of Karma is. If you do not believe in god, how is there a life/death cycle? What system is there, if not god, that controls this life/death cycle? So if there is a life/death cycle are you saying we have souls? If you do not believe in god where do souls come from and once you have broken the cycle of life/death where does your soul go if not heaven?>><end quote></p><p></p><p></p><p>No I don’t know you, but I did make some remarks which I thought would cause you to react. </p><p></p><p>Since you do not believe in God and since I don’t think that you are playing the devil’s advocate, I’ll try to answer without reference to God.</p><p></p><p>One of the main things I wanted to draw your attention to in my last response was the fact of Karma being a “mental” reality. And that this mental reality can only be known for what it really is by another mental reality, namely wisdom. </p><p></p><p>Our knowledge of the fact of there being physical phenomena on one hand and mental phenomena on the other is based on inference and never by direct understanding. So what ever we imagine the actual nature of these to be, it will likely be wrong. In the meantime, we can recognize where we are coming from each time that we consider these things. And gradually misconceptions will be shed and a point may come when even though we still don’t truly know, we know at least not to jump into conclusions. </p><p></p><p>The exact workings of Karma are actually the domain of the Fully Enlightened. But between this and say, a working hypothesis, there are degrees of understanding which must be developed leading to increased confidence. There is absolutely no place here for blind faith. </p><p></p><p>When it is pointed out that Karma is actually the mental reality which is intention, can there not be a beginning of understanding this? When it is said that the cause are volitional actions and results are experiences through the five senses such as seeing, hearing and touching, can we not begin to appreciate the difference? What should be also considered is that every moment of consciousness, be it cause or effect, this comes into existence due to complex set of conditions, some present and some from the past. All these, although they follow certain fixed laws are however not predictable. </p><p></p><p>But then you may question why one should even consider volitional actions to be cause and the experience through the senses as result of these….? Well, you don’t have to. But then you may at some point wonder why / how consciousness arises at all and why there are so many varieties of these. And you may also think about such things as birth and why from the very beginning as infants, there is so much attachment and aversion. And you may also wonder why for example, twins show such difference in temperaments and why the difference in situation between people where they are born into.</p><p></p><p>Sure, you’d have some explanations of your own, some preconceived and some that are conceived of right now, while you are reading this. But would any of those be a result of direct study of the mind? And while you are being drawn into believing in what you think, is there any awareness of what is actually going on?</p><p></p><p>The point here is that while we so easily reject the concept of Karma, we are not aware of the “views” influencing us in the moment towards which there is clinging. And while we turn so readily to other explanations for what is observed, none of these are the result of any level of understanding, but rather something that just happen to be the satisfying one at the time. Yet, the kind of attitude encouraged by those who believe in Karma and rebirth and which one argues against, is that of direct study of mind and matter, and discouraging even, of the tendency to rest satisfied with any kind of explanation. Moreover it is from here that “views” are recognized for what they are when they arise. This is the process of ‘straightening of views’, whereby such things as the annihilationist leanings of say, the scientist, is seen for what it is and that of eternalism is also known.</p><p></p><p>So, is there a soul? No, not if there is what is called Right View. </p><p></p><p>Right View would have it that at any given moment, there are only conditioned mental and physical realities arising and falling away in an instant, conditioning the next altogether different, but related reality. Seeing this, one will not believe then that there is some permanent entity for which one might then say, that in this life he takes the form of a human and in another, that of a dog. But neither would he see any of this as being random, since this moment is not uncaused such that one moment of consciousness is intimately related to the next one. </p><p></p><p>But cause there is, and so too, results. When death therefore occurs, which btw, is a resultant consciousness performing the particular function; there is therefore no reason to believe that such conditioning power somehow disappears. And it’s not so hard to comprehend were we to consider how all this takes place even now at this very moment. Indeed, there is death with every falling away of consciousness and birth with the arising of a new one. The one difference is that death consciousness itself happens only once in any given lifetime, and there is such thing as life-continuum at other times. Consciousness of different types alternate, but there is this that the one falling away is immediately followed by the next and so it is that when death consciousness falls away, rebirth must immediately follow. In a way therefore, it is just like now! No reason for any of this to appear mysterious. Indeed as far as I’m concerned, all other explanations offered are like fictions. And I’m sure that you’d also see them as such, once you’ve learnt to appreciate the difference between ‘reality’ on one hand and ‘concept’ on the other. ;-)</p><p></p><p>These are some random thoughts, Atheist ji. I doubt having been able to convince you to any extent, but even then, it demands more than just to be able to read and agree with the arguments. Understanding is developed by way of great patience and the need to hear, read, consider and also discuss with those who understand more, over a long, long time. As one wise man once said to the effect: </p><p></p><p>It is like holding a knife handle. From one day to the next one can’t recognize that there has been any wearing away. But after a long time, there can be some recognition that there has been a change.</p><p></p><p>To me, understanding from one lifetime to the next, can be compared to the difference from one day to the next in the case of the knife handle. If after being shown these truths, one is attracted, this does not indicate any quick change of perspective, but one which the seeds have been sown over many lifetimes and only now been given yet another chance to expose itself to the air and given water. </p><p></p><p>Hope all this has at least given some food for thought. ;-)</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 123653, member: 586"] Atheist ji, Quote: <<Thank you for your response. You know me well if you knew I would ask you what your definition of Karma is. If you do not believe in god, how is there a life/death cycle? What system is there, if not god, that controls this life/death cycle? So if there is a life/death cycle are you saying we have souls? If you do not believe in god where do souls come from and once you have broken the cycle of life/death where does your soul go if not heaven?>><end quote> No I don’t know you, but I did make some remarks which I thought would cause you to react. Since you do not believe in God and since I don’t think that you are playing the devil’s advocate, I’ll try to answer without reference to God. One of the main things I wanted to draw your attention to in my last response was the fact of Karma being a “mental” reality. And that this mental reality can only be known for what it really is by another mental reality, namely wisdom. Our knowledge of the fact of there being physical phenomena on one hand and mental phenomena on the other is based on inference and never by direct understanding. So what ever we imagine the actual nature of these to be, it will likely be wrong. In the meantime, we can recognize where we are coming from each time that we consider these things. And gradually misconceptions will be shed and a point may come when even though we still don’t truly know, we know at least not to jump into conclusions. The exact workings of Karma are actually the domain of the Fully Enlightened. But between this and say, a working hypothesis, there are degrees of understanding which must be developed leading to increased confidence. There is absolutely no place here for blind faith. When it is pointed out that Karma is actually the mental reality which is intention, can there not be a beginning of understanding this? When it is said that the cause are volitional actions and results are experiences through the five senses such as seeing, hearing and touching, can we not begin to appreciate the difference? What should be also considered is that every moment of consciousness, be it cause or effect, this comes into existence due to complex set of conditions, some present and some from the past. All these, although they follow certain fixed laws are however not predictable. But then you may question why one should even consider volitional actions to be cause and the experience through the senses as result of these….? Well, you don’t have to. But then you may at some point wonder why / how consciousness arises at all and why there are so many varieties of these. And you may also think about such things as birth and why from the very beginning as infants, there is so much attachment and aversion. And you may also wonder why for example, twins show such difference in temperaments and why the difference in situation between people where they are born into. Sure, you’d have some explanations of your own, some preconceived and some that are conceived of right now, while you are reading this. But would any of those be a result of direct study of the mind? And while you are being drawn into believing in what you think, is there any awareness of what is actually going on? The point here is that while we so easily reject the concept of Karma, we are not aware of the “views” influencing us in the moment towards which there is clinging. And while we turn so readily to other explanations for what is observed, none of these are the result of any level of understanding, but rather something that just happen to be the satisfying one at the time. Yet, the kind of attitude encouraged by those who believe in Karma and rebirth and which one argues against, is that of direct study of mind and matter, and discouraging even, of the tendency to rest satisfied with any kind of explanation. Moreover it is from here that “views” are recognized for what they are when they arise. This is the process of ‘straightening of views’, whereby such things as the annihilationist leanings of say, the scientist, is seen for what it is and that of eternalism is also known. So, is there a soul? No, not if there is what is called Right View. Right View would have it that at any given moment, there are only conditioned mental and physical realities arising and falling away in an instant, conditioning the next altogether different, but related reality. Seeing this, one will not believe then that there is some permanent entity for which one might then say, that in this life he takes the form of a human and in another, that of a dog. But neither would he see any of this as being random, since this moment is not uncaused such that one moment of consciousness is intimately related to the next one. But cause there is, and so too, results. When death therefore occurs, which btw, is a resultant consciousness performing the particular function; there is therefore no reason to believe that such conditioning power somehow disappears. And it’s not so hard to comprehend were we to consider how all this takes place even now at this very moment. Indeed, there is death with every falling away of consciousness and birth with the arising of a new one. The one difference is that death consciousness itself happens only once in any given lifetime, and there is such thing as life-continuum at other times. Consciousness of different types alternate, but there is this that the one falling away is immediately followed by the next and so it is that when death consciousness falls away, rebirth must immediately follow. In a way therefore, it is just like now! No reason for any of this to appear mysterious. Indeed as far as I’m concerned, all other explanations offered are like fictions. And I’m sure that you’d also see them as such, once you’ve learnt to appreciate the difference between ‘reality’ on one hand and ‘concept’ on the other. ;-) These are some random thoughts, Atheist ji. I doubt having been able to convince you to any extent, but even then, it demands more than just to be able to read and agree with the arguments. Understanding is developed by way of great patience and the need to hear, read, consider and also discuss with those who understand more, over a long, long time. As one wise man once said to the effect: It is like holding a knife handle. From one day to the next one can’t recognize that there has been any wearing away. But after a long time, there can be some recognition that there has been a change. To me, understanding from one lifetime to the next, can be compared to the difference from one day to the next in the case of the knife handle. If after being shown these truths, one is attracted, this does not indicate any quick change of perspective, but one which the seeds have been sown over many lifetimes and only now been given yet another chance to expose itself to the air and given water. Hope all this has at least given some food for thought. ;-) [/QUOTE]
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