☀️ JOIN SPN MOBILE
Forums
New posts
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
What's new
New posts
New media
New media comments
New resources
Latest activity
Videos
New media
New comments
Library
Latest reviews
Donate
Log in
Register
What's new
New posts
Menu
Log in
Register
Install the app
Install
Welcome to all New Sikh Philosophy Network Forums!
Explore Sikh Sikhi Sikhism...
Sign up
Log in
Discussions
Sikh Sikhi Sikhism
Sikhism On Bugs?
JavaScript is disabled. For a better experience, please enable JavaScript in your browser before proceeding.
You are using an out of date browser. It may not display this or other websites correctly.
You should upgrade or use an
alternative browser
.
Reply to thread
Message
<blockquote data-quote="Archived_member14" data-source="post: 146573" data-attributes="member: 586"><p>Seeker9 ji,</p><p></p><p></p><p></p><p></p><p>Yes, and I would like to express myself a little more even though you may not agree with me. </p><p></p><p></p><p></p><p></p><p>But it does in fact happen one moment at a time does it not? </p><p>My mention of kindness and compassion was made in context of the understanding about karma and it was this I wanted to highlight. I wrote also that pain and death is caused by one’s own karma. If I killed you, ‘I’ am not the cause of your death. I will reap the fruits of my own actions which may include being killed prematurely many, many times in future existences. However, the actual cause of your own death would be your own past deeds. This is the only real law of cause and effect existing here.</p><p></p><p>We know of people surviving murder attempts and we heard about those receiving the bullet intended for someone else. In the conventional world, including where the law has needs to be exercised, we say, such person killed such a person, or he drove the car and killed him, or the tsunami killed 20,000 people. But we can also say, that “things happenâ€, and with understanding see each and every phenomena that lead to the particular situation as involving a series of cause and effect, one in accordance with the way things truly are.</p><p></p><p>This is important because we are here talking about morality in order to understand what it really is and not just having a casual conversation. And the only way that this can be achieved is to focus on one reality at a time and not get caught up in some global idea about situations. To go by the latter is to risk moving further away from the possibility of the former ever happening. And we then end up going by ideals with no application of those ideals when the moment demands it. It gets worse when we then have to cover up our failures with yet more ideals. In the end it all becomes a game that we play with ourselves. We continue to tell ourselves that we are concerned about other people, but the truth is that it was about me, mine and I all the way through.</p><p></p><p>On the other hand if we take into consideration one moment at a time, it becomes obvious that good is good and should be encouraged and evil is evil and to be avoided. This way we do not have to talk ourselves into taking sides with anyone and build a situation in order to justify our preferences. This is not easy of course, since it can’t be made to happen by sheer force of will. And it is not about replacing one set of ideals with a new one. It depends on the development of understanding which happens very, very gradually, such that faith and confidence in good grows while at the same time seeing the harm in its opposite, namely evil. This latter includes the attachments that we have to family and friends for whose happiness we are ready to “fight†or even kill, but in the end it all comes down to the pleasant feelings that we derive from thinking about them.</p><p></p><p></p><p></p><p></p><p>Perhaps it is not about choosing to be kind to one and not to the other; it could be that the tendency to kindness exists but no real understanding of what it really is. It is in seeing the value of kindness that kindness arises regardless of whom and to what. The perception of other beings acts more as a reminder to develop the particular quality which one knows to be of value. Along with this is seeing harm in its opposite, namely ill-will, and this acts as a further motivation. Indeed one has to be wary of the near-enemy of kindness which is what we usually have towards those who are near and dear, and this is selfish-affection. Of the two, this latter is the more dangerous, since it comes across as good.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 146573, member: 586"] Seeker9 ji, Yes, and I would like to express myself a little more even though you may not agree with me. But it does in fact happen one moment at a time does it not? My mention of kindness and compassion was made in context of the understanding about karma and it was this I wanted to highlight. I wrote also that pain and death is caused by one’s own karma. If I killed you, ‘I’ am not the cause of your death. I will reap the fruits of my own actions which may include being killed prematurely many, many times in future existences. However, the actual cause of your own death would be your own past deeds. This is the only real law of cause and effect existing here. We know of people surviving murder attempts and we heard about those receiving the bullet intended for someone else. In the conventional world, including where the law has needs to be exercised, we say, such person killed such a person, or he drove the car and killed him, or the tsunami killed 20,000 people. But we can also say, that “things happenâ€, and with understanding see each and every phenomena that lead to the particular situation as involving a series of cause and effect, one in accordance with the way things truly are. This is important because we are here talking about morality in order to understand what it really is and not just having a casual conversation. And the only way that this can be achieved is to focus on one reality at a time and not get caught up in some global idea about situations. To go by the latter is to risk moving further away from the possibility of the former ever happening. And we then end up going by ideals with no application of those ideals when the moment demands it. It gets worse when we then have to cover up our failures with yet more ideals. In the end it all becomes a game that we play with ourselves. We continue to tell ourselves that we are concerned about other people, but the truth is that it was about me, mine and I all the way through. On the other hand if we take into consideration one moment at a time, it becomes obvious that good is good and should be encouraged and evil is evil and to be avoided. This way we do not have to talk ourselves into taking sides with anyone and build a situation in order to justify our preferences. This is not easy of course, since it can’t be made to happen by sheer force of will. And it is not about replacing one set of ideals with a new one. It depends on the development of understanding which happens very, very gradually, such that faith and confidence in good grows while at the same time seeing the harm in its opposite, namely evil. This latter includes the attachments that we have to family and friends for whose happiness we are ready to “fight†or even kill, but in the end it all comes down to the pleasant feelings that we derive from thinking about them. Perhaps it is not about choosing to be kind to one and not to the other; it could be that the tendency to kindness exists but no real understanding of what it really is. It is in seeing the value of kindness that kindness arises regardless of whom and to what. The perception of other beings acts more as a reminder to develop the particular quality which one knows to be of value. Along with this is seeing harm in its opposite, namely ill-will, and this acts as a further motivation. Indeed one has to be wary of the near-enemy of kindness which is what we usually have towards those who are near and dear, and this is selfish-affection. Of the two, this latter is the more dangerous, since it comes across as good. [/QUOTE]
Insert quotes…
Verification
Post reply
Discussions
Sikh Sikhi Sikhism
Sikhism On Bugs?
This site uses cookies to help personalise content, tailor your experience and to keep you logged in if you register.
By continuing to use this site, you are consenting to our use of cookies.
Accept
Learn more…
Top