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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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Interfaith Dialogues
What Is Karma In Buddhism And In Sikhi?
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<blockquote data-quote="Archived_member14" data-source="post: 142204" data-attributes="member: 586"><p>Tejwant ji,</p><p></p><p></p><p></p><p></p><p></p><p>No Tejwant ji, you are at this point projecting those labels. True, up until now I have referred back to the Buddha as being the source of all my understanding and you have also said that you are Sikh. However even then, it was never about “Buddhism”, but the “Truth”. Never at any point was I promoting Buddhism, but rather what I understand to be Truth. </p><p></p><p>I never considered myself to be standing for Buddhism; the only thing is that I realize that no one other than the Buddha could have arrived at what he did and teach it. And the thing that binds me to Buddhism is the impression that *this is the Truth*.</p><p></p><p>And it is not like I come here as a Buddhist to debate against Sikhs. I don’t even believe that anyone here is consistently Sikh. I speak from an understanding about differing “views” as reflected in people’s statements and not any label they like to attach to. In this regard, I consider everyone to be a mix bag of many different views regardless whether they think themselves Buddhist, Sikh, Hindu or Muslim. </p><p></p><p>But of course, of all views, I see only one as being right. And this should explain why I don’t think to learn “from” other religions and philosophies and that at best I can only learn “about” them, and this in order to identify the dominating view. Indeed more or less the same thing happens when I’m faced with Buddhists coming from differing interpretations. I am never impressed when they quote the scriptures given my perception of the underlying view they come in with, as being wrong. And btw, I did say that I was ready to learn ‘about’ Sikhism, only that I wasn’t ready to read long articles and discussions. And besides, although I don’t expect to learn from other teachings, I do learn something from the interaction *each time*, no more and no less than anyone else. </p><p></p><p>Up until now none of all this was apparent, therefore understandably anyone would conclude that my participation here was that of a Buddhist talking to Sikhs. And admittedly, I too often think the whole situation to be as such. But believe me; I’d rather not have such a thing influence me. It is self-defeating as you say, but for reasons which include those things I said to you when I finally decided to quit this discussion. </p><p></p><p>When you commented on the ‘round earth’ idea, I took this as moving out of the discussion between a Buddhist and a Sikh onto between two people interested in understanding ‘reality’. No doubt that you will come in with your own past conditioning, and I with mine, how could we expect otherwise. However I suggest that we avoid steering things back into that old territory where we label this Buddhist and that Sikh. It should be a situation where neither of us will be compelled to defend anything. And who knows, in spite of what I keep saying, I may end up learning something “from” you. ;-)</p><p></p><p>With this I go on to that other thread.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 142204, member: 586"] Tejwant ji, No Tejwant ji, you are at this point projecting those labels. True, up until now I have referred back to the Buddha as being the source of all my understanding and you have also said that you are Sikh. However even then, it was never about “Buddhism”, but the “Truth”. Never at any point was I promoting Buddhism, but rather what I understand to be Truth. I never considered myself to be standing for Buddhism; the only thing is that I realize that no one other than the Buddha could have arrived at what he did and teach it. And the thing that binds me to Buddhism is the impression that *this is the Truth*. And it is not like I come here as a Buddhist to debate against Sikhs. I don’t even believe that anyone here is consistently Sikh. I speak from an understanding about differing “views” as reflected in people’s statements and not any label they like to attach to. In this regard, I consider everyone to be a mix bag of many different views regardless whether they think themselves Buddhist, Sikh, Hindu or Muslim. But of course, of all views, I see only one as being right. And this should explain why I don’t think to learn “from” other religions and philosophies and that at best I can only learn “about” them, and this in order to identify the dominating view. Indeed more or less the same thing happens when I’m faced with Buddhists coming from differing interpretations. I am never impressed when they quote the scriptures given my perception of the underlying view they come in with, as being wrong. And btw, I did say that I was ready to learn ‘about’ Sikhism, only that I wasn’t ready to read long articles and discussions. And besides, although I don’t expect to learn from other teachings, I do learn something from the interaction *each time*, no more and no less than anyone else. Up until now none of all this was apparent, therefore understandably anyone would conclude that my participation here was that of a Buddhist talking to Sikhs. And admittedly, I too often think the whole situation to be as such. But believe me; I’d rather not have such a thing influence me. It is self-defeating as you say, but for reasons which include those things I said to you when I finally decided to quit this discussion. When you commented on the ‘round earth’ idea, I took this as moving out of the discussion between a Buddhist and a Sikh onto between two people interested in understanding ‘reality’. No doubt that you will come in with your own past conditioning, and I with mine, how could we expect otherwise. However I suggest that we avoid steering things back into that old territory where we label this Buddhist and that Sikh. It should be a situation where neither of us will be compelled to defend anything. And who knows, in spite of what I keep saying, I may end up learning something “from” you. ;-) With this I go on to that other thread. [/QUOTE]
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