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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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What Is Karma In Buddhism And In Sikhi?
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<blockquote data-quote="Archived_member14" data-source="post: 141936" data-attributes="member: 586"><p>Tejwant ji,</p><p></p><p></p><p>Thank you for pointing out what you perceive about me. It is good to remember whenever I feel irritated by anyone else's expressions, how much of a pain I can be to others with the way I express myself. But thats about the only thing I can do since its unlikely that I will change anytime soon. I realize too, that people are discouraged from responding to my posts for this and other reasons, not only here, but elsewhere as well. Besides I do express my Buddhist ideas on things in a way which could well come across as imposing to some people. </p><p></p><p></p><p></p><p>C: One could say that I'm generally inattentive and about the most muddle headed and self-absorbed person that I know. And this happens more or less when reading too. Regarding reading Sikh ideas through my Buddhist lens, you must be referring to my statements to Ambarsaria ji regarding the vices? I admit yes, that this is what I did. But then again, I do not recall reading anything substantial and definitive regarding Karma from the Sikh perspective. Indeed I’m waiting to hear this, and thought yesterday, on reading Findingmyway’s post which got lost, that perhaps she had done just that. </p><p></p><p>On ‘disregarding Sikhi concepts’, what do you mean exactly by this? I can say that I disagree with them, but you seem to be saying that I am not even interested to read, which of course is true to some extent, since I read only the responses given to me and nothing more. </p><p></p><p>Regarding ‘circular argument’, I’m not familiar with the concept, so I don’t really know what it is that you are referring to, but would be interested to hear about it.</p><p></p><p>=======</p><p></p><p></p><p></p><p>C: Please do, as much as you think needed, otherwise how would I know what people think? I like to believe that something useful has been said, but if it turns out that nothing at all is accepted, then I shouldn't continue to waste other people's time.</p><p></p><p>=======</p><p></p><p></p><p></p><p>C: Again I’m sorry for being such a pain. </p><p>I know people make reference to being open-minded a lot, but the concept does not play any part in my own thinking. </p><p></p><p>If you are saying that I am ‘fixed’ in my way of thinking, I can only say that I wish I could be more and more confident about those things that I value and try to share with others here. If you are saying that I don’t speak with enough of a friendly attitude, I admit that I don’t have much kindness. If you are expecting me to leave room for the possibility of other teachings being right, all I can say is that I’d need to hear about it and would go on a one idea at a time basis. But then maybe I’m not hearing and this is what you are telling me! But as I said earlier, I’m not very attentive, however, with regard to those parts that I do read, I think that like everyone else, the evaluation happens automatically, even if this was to ‘pause and give more thought to the subject’. In other words, the lens through which I perceive is conditioned and I can’t see through two of them at the same time. Whatever the associated thoughts and how quick or slow one arrives at any conclusion; I don’t think one is necessarily more right than the other in this regard. I'll admit to being uncompromising, but is this necessarily a sign of foolishness? On the other hand, in being open and receptive, is this a sign of wisdom necessarily? </p><p></p><p>========</p><p></p><p></p><p></p><p>C: Sure, I do speak often from preconceived conclusions, but I do not encourage this. It’s just that there is too much ignorance and attachments and these arise uncontrollably. Were wisdom to arise instead and with this some goodwill, my interactions would have been different or maybe, I’d not say anything at all. ;-)</p><p></p><p>The fact that I don’t read long posts however is not only when it comes to materials here, but also those that interest me deeply. You may be surprised to hear that I have read only one Buddhist book by my favorite author in ten years. I have at least seven other books by her and many others with very valuable material, but I have yet to read any of these. So you shouldn’t take it that I don’t bother because I have made up my mind. Although to some extent this is true, since I’d likely have done it had I read comments made here that aroused my curiosity. </p><p></p><p>=======</p><p></p><p></p><p>C: I’m not interested in comparing, but I would be interested to hear what it is that is really taught. It would be too much work for me to read through all those postings here and I suspect that even then, I’d not be able to make out what is the definitive understanding. Even in Buddhists groups when the same thing is suggested to me, I usually ask that person to provide me with a summary or detailed exposition as he sees fit. And this is what I’d like to request of you Tejwant ji, if it is not too much trouble. </p><p></p><p>Thanks in advance.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 141936, member: 586"] Tejwant ji, Thank you for pointing out what you perceive about me. It is good to remember whenever I feel irritated by anyone else's expressions, how much of a pain I can be to others with the way I express myself. But thats about the only thing I can do since its unlikely that I will change anytime soon. I realize too, that people are discouraged from responding to my posts for this and other reasons, not only here, but elsewhere as well. Besides I do express my Buddhist ideas on things in a way which could well come across as imposing to some people. C: One could say that I'm generally inattentive and about the most muddle headed and self-absorbed person that I know. And this happens more or less when reading too. Regarding reading Sikh ideas through my Buddhist lens, you must be referring to my statements to Ambarsaria ji regarding the vices? I admit yes, that this is what I did. But then again, I do not recall reading anything substantial and definitive regarding Karma from the Sikh perspective. Indeed I’m waiting to hear this, and thought yesterday, on reading Findingmyway’s post which got lost, that perhaps she had done just that. On ‘disregarding Sikhi concepts’, what do you mean exactly by this? I can say that I disagree with them, but you seem to be saying that I am not even interested to read, which of course is true to some extent, since I read only the responses given to me and nothing more. Regarding ‘circular argument’, I’m not familiar with the concept, so I don’t really know what it is that you are referring to, but would be interested to hear about it. ======= C: Please do, as much as you think needed, otherwise how would I know what people think? I like to believe that something useful has been said, but if it turns out that nothing at all is accepted, then I shouldn't continue to waste other people's time. ======= C: Again I’m sorry for being such a pain. I know people make reference to being open-minded a lot, but the concept does not play any part in my own thinking. If you are saying that I am ‘fixed’ in my way of thinking, I can only say that I wish I could be more and more confident about those things that I value and try to share with others here. If you are saying that I don’t speak with enough of a friendly attitude, I admit that I don’t have much kindness. If you are expecting me to leave room for the possibility of other teachings being right, all I can say is that I’d need to hear about it and would go on a one idea at a time basis. But then maybe I’m not hearing and this is what you are telling me! But as I said earlier, I’m not very attentive, however, with regard to those parts that I do read, I think that like everyone else, the evaluation happens automatically, even if this was to ‘pause and give more thought to the subject’. In other words, the lens through which I perceive is conditioned and I can’t see through two of them at the same time. Whatever the associated thoughts and how quick or slow one arrives at any conclusion; I don’t think one is necessarily more right than the other in this regard. I'll admit to being uncompromising, but is this necessarily a sign of foolishness? On the other hand, in being open and receptive, is this a sign of wisdom necessarily? ======== C: Sure, I do speak often from preconceived conclusions, but I do not encourage this. It’s just that there is too much ignorance and attachments and these arise uncontrollably. Were wisdom to arise instead and with this some goodwill, my interactions would have been different or maybe, I’d not say anything at all. ;-) The fact that I don’t read long posts however is not only when it comes to materials here, but also those that interest me deeply. You may be surprised to hear that I have read only one Buddhist book by my favorite author in ten years. I have at least seven other books by her and many others with very valuable material, but I have yet to read any of these. So you shouldn’t take it that I don’t bother because I have made up my mind. Although to some extent this is true, since I’d likely have done it had I read comments made here that aroused my curiosity. ======= C: I’m not interested in comparing, but I would be interested to hear what it is that is really taught. It would be too much work for me to read through all those postings here and I suspect that even then, I’d not be able to make out what is the definitive understanding. Even in Buddhists groups when the same thing is suggested to me, I usually ask that person to provide me with a summary or detailed exposition as he sees fit. And this is what I’d like to request of you Tejwant ji, if it is not too much trouble. Thanks in advance. [/QUOTE]
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