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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="Archived_member14" data-source="post: 124000" data-attributes="member: 586"><p>Curious ji,</p><p></p><p></p><p>You said:</p><p><<What about origins, beginnings and/or pre-beginning? Is there in your opinion a Creation and, thus, either a self creation or a Creator? I think it behooves all of us to offer up an answer (tentative as it might be) on this question of beginnings, of genesis if you will. Even if only for our own benefit, we ought to face up to this question. IMHO>></p><p></p><p><img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" /> So we are coming back to this.</p><p></p><p>I haven’t read any literature, but the impression I got from the little that I have gathered here and there, is that the stress has been on the cyclic nature of existence. I remember hearing about world systems coming into existence, aging and finally vanishing and another one arising, aging and falling away. </p><p></p><p>There is, and you may have heard about this, the Dependent Origination. This describes the cycle of repeated birth and death which we are all caught in, beginning with ‘ignorance’. It consists of 12 links the second of which is mental formations or ‘karma’ which in turn gives rise to consciousness (rebirth), and this to mind and matter and so on till birth, aging and death to form a cycle. So one might ask with regard to this, when did ‘ignorance’ first come to be? The response would be that it does not matter, as there is ignorance *now* and karma is being performed now, and so too the results in the form of experiences through the five senses are arising and falling away as we speak. </p><p></p><p>With this understanding, the question about first cause becomes then irrelevant. In other words, seeing the harm of ignorance and attachment, there is a sense of urgency aimed at understanding the present moment rather than be concerned about where anything came from, no matter this be the first cause or what happened in past lives or even the mind moment preceding this one. </p><p></p><p>Ignorance is said not only to be the cause for bad results, but also good ones. For without wisdom, all good deeds are the stuff of continued being lost in the cycle of existence as much as are the bad deeds. When the extent of the harm of ignorance is understood, the interest is aroused to understand the present moment rather than being fascinated with anything else, including philosophizing. </p><p></p><p>I see the question of creation and first cause as falling into this category. </p><p></p><p>I wish to add that, the world as is understood (intellectually) by me is not the conventional world consisting of people, things, places and actions happening in time, but rather the momentary world of one mind moment being conditioned to arise to experience either one physical reality or one mental reality or else a ‘concept’. This happens in an instant and falls away before we know it. In other words, in such a world where cause and effect occurs and is seen to any extent, it is not necessary to seek answers outside of this. </p><p></p><p>But I do understand that when there is instead of this, the perception of and belief in the world out there as consisting of people, other beings, various objects, places and events, it does behoove (;-) I’m using the word for the first time), to then think about finding meaning within this, including where it all came from. And if I may be outright here, this need to find out comes not only from not knowing any better, but is also propelled by a degree of fascination / attachment with all that goes on.....</p><p></p><p>I’d rather not continue with this particular discussion Curious ji. My intention initially was to encourage people here to see the value in good deeds because what I perceive is that most people, Sikhs in particular which forms part of my world (conventional to be sure), are lost in silly pursuits, the most obvious and grossest being that of amassing wealth. Money making machines is what I call them. And if some do to some extent see this, the alternative would be yet another worldly pursuit. This to me is the world of Maya in which people are trapped in, one form or another. </p><p></p><p>When analyzed, in the end what they struggle towards is the four desirable of the eight ‘worldly conditions’ namely, gain / loss, fame / disgrace, praise / blame and pleasure / pain. These are conditioned not only by good or bad deeds done in the past, but also one’s present attitudes towards them when they occur. So it’s like a losing battle that all people are engaged in. For while they are pleased whenever the positive ones occur, the very attachment is cause for bad results later on, and so too when the negative ones happen, the aversion brings bad results. So why not just do good?! <img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" /> </p><p></p><p>Curious ji, this has been a chance for me to think about these things in a way I otherwise don’t usually do. So thank you very much for engaging me in the discussion.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 124000, member: 586"] Curious ji, You said: <<What about origins, beginnings and/or pre-beginning? Is there in your opinion a Creation and, thus, either a self creation or a Creator? I think it behooves all of us to offer up an answer (tentative as it might be) on this question of beginnings, of genesis if you will. Even if only for our own benefit, we ought to face up to this question. IMHO>> :-) So we are coming back to this. I haven’t read any literature, but the impression I got from the little that I have gathered here and there, is that the stress has been on the cyclic nature of existence. I remember hearing about world systems coming into existence, aging and finally vanishing and another one arising, aging and falling away. There is, and you may have heard about this, the Dependent Origination. This describes the cycle of repeated birth and death which we are all caught in, beginning with ‘ignorance’. It consists of 12 links the second of which is mental formations or ‘karma’ which in turn gives rise to consciousness (rebirth), and this to mind and matter and so on till birth, aging and death to form a cycle. So one might ask with regard to this, when did ‘ignorance’ first come to be? The response would be that it does not matter, as there is ignorance *now* and karma is being performed now, and so too the results in the form of experiences through the five senses are arising and falling away as we speak. With this understanding, the question about first cause becomes then irrelevant. In other words, seeing the harm of ignorance and attachment, there is a sense of urgency aimed at understanding the present moment rather than be concerned about where anything came from, no matter this be the first cause or what happened in past lives or even the mind moment preceding this one. Ignorance is said not only to be the cause for bad results, but also good ones. For without wisdom, all good deeds are the stuff of continued being lost in the cycle of existence as much as are the bad deeds. When the extent of the harm of ignorance is understood, the interest is aroused to understand the present moment rather than being fascinated with anything else, including philosophizing. I see the question of creation and first cause as falling into this category. I wish to add that, the world as is understood (intellectually) by me is not the conventional world consisting of people, things, places and actions happening in time, but rather the momentary world of one mind moment being conditioned to arise to experience either one physical reality or one mental reality or else a ‘concept’. This happens in an instant and falls away before we know it. In other words, in such a world where cause and effect occurs and is seen to any extent, it is not necessary to seek answers outside of this. But I do understand that when there is instead of this, the perception of and belief in the world out there as consisting of people, other beings, various objects, places and events, it does behoove (;-) I’m using the word for the first time), to then think about finding meaning within this, including where it all came from. And if I may be outright here, this need to find out comes not only from not knowing any better, but is also propelled by a degree of fascination / attachment with all that goes on..... I’d rather not continue with this particular discussion Curious ji. My intention initially was to encourage people here to see the value in good deeds because what I perceive is that most people, Sikhs in particular which forms part of my world (conventional to be sure), are lost in silly pursuits, the most obvious and grossest being that of amassing wealth. Money making machines is what I call them. And if some do to some extent see this, the alternative would be yet another worldly pursuit. This to me is the world of Maya in which people are trapped in, one form or another. When analyzed, in the end what they struggle towards is the four desirable of the eight ‘worldly conditions’ namely, gain / loss, fame / disgrace, praise / blame and pleasure / pain. These are conditioned not only by good or bad deeds done in the past, but also one’s present attitudes towards them when they occur. So it’s like a losing battle that all people are engaged in. For while they are pleased whenever the positive ones occur, the very attachment is cause for bad results later on, and so too when the negative ones happen, the aversion brings bad results. So why not just do good?! :-) Curious ji, this has been a chance for me to think about these things in a way I otherwise don’t usually do. So thank you very much for engaging me in the discussion. [/QUOTE]
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