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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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Why Are We Not Allowed To Cut Hair When It's Ok To Cut Nails, Since Both Are Created By God?
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<blockquote data-quote="Archived_member14" data-source="post: 162864" data-attributes="member: 586"><p>Harry ji,</p><p></p><p>I am responding to your post because it contains a few points I'd like to address. And I am going to be straightforward, but I hope that this will have a positive effect sometime down the road.</p><p></p><p></p><p></p><p></p><p>You don't aspire to be like anyone. To think in such terms is to be moved by conceit and blinded by ignorance. Just because we are all humans doesn’t mean that we are equal in terms of potential for good and evil. You hear words of wisdom with regard to what is right and wrong course of action and you appreciate this in accordance to your level of understanding / accumulations. To think to emulate and be like anyone is to be driven by attachment and conceit instead of knowing who you are. This latter is the only valid base from which any further development in wisdom and other good can happen, because otherwise it is overreaching and we end up deluding ourselves.</p><p></p><p></p><p></p><p></p><p>Whether or not any particular person is capable of miracles, this you know not by comparing yourself with others. Because when this is the case, it is conceit and not the understanding of the moment to moment experiences whereby one comes to get a glimpse as to one's own limitations, namely the pasture around which one's thinking moves. Enlightenment includes the knowledge about what happens within the spectrum and also what is above and below.</p><p></p><p></p><p></p><p></p><p>You suggest that others are taking a dangerous path, but what you state above is one of the grossest forms of wrong understanding and very dangerous. </p><p></p><p>Whatever was behind the actions of those people, you are however making what is essentially evil appear as good in your attempt to explain and justify. Ferocious and not seeing the good in the enemy is obviously not an instance of kindness or of compassion. Is it moral restraint, generosity, sympathetic joy, shame and fear of wrong doing? Is it motivated by faith in good? Obviously not. So what is it? </p><p></p><p>Sounds like aversion to me. But not only this, there is also a sense of self-righteousness there. And you also suggested that “there is a time for seeing light in everyone, and there is a time to smite the enemy”. And so we have, discouragement of kindness, promoting aversion, promoting killing and encouraging conceit. And given that you distinguish enemy from friend the way you do, it is likely that what you feel toward the latter is not kindness but in fact attachment and this is what you end up encouraging in the process. </p><p></p><p>Which direction are you facing and where do you expect to arrive?!!</p><p></p><p>A wise man once said to the effect that, the person who answers to anger with anger is worse of the two. This is because he acts out with anger in spite of just having experienced how unpleasant it is to be the receiver of anger. This wise man then suggested that reacting to anger with kindness is equivalent to a battle hard won. </p><p></p><p>So really there is no enemy other than one's own defilements and no victory except when wisdom and other kinds of good arise! What do you think differentiates a wise man from a fool? Is it not that the fool acts out his ignorance, attachment, aversion and does not know what is the correct Path to take? Is not the wise man one who does not react to other people’s wrong with wrong but in seeing the value of good, acts accordingly?</p><p></p><p>We all have a lot of defilements, and knowing myself, I'm quite sure that I’d try to kill anyone who is a threat to the lives of those I am attached to. But do I think that this is a good thing? No I do not. What I see is that attachment is harmful, so is conceit and aversion. What I understand also, is that worse of all is wrong understanding, especially when this leads to justifying evil. Because while I still have so much defilements and aeons away from being rid of them, I know that if I don't understand them for what they are, I'd end up not only increasing but actually *encouraging* them. </p><p></p><p>So the first step is always Wisdom. Indeed it is that which is in between as well as what is in the end. Otherwise we have attempts for example, to fight the five thieves but invariably encourage attachment to self, conceit and other kinds of evil. But this is another topic which if you are interested, we can discuss.</p><p></p><p>Back to the topic above; given that your view regarding what is good and bad, right and wrong is one which is dependent on the context, I wonder if this is the reason why you resist the teachings regarding karma. Since the law of cause and effect which is karma dictates that for every action there is a corresponding result, meaning good deeds results in good effects and bad deeds in bad, this doesn't allow for the kind of justification for evil deeds as you have done above. </p><p></p><p>When placed in context of a given situation, not only any good is made to inflate and evil overlooked, but as above, the evil is made to appear good, all by force of attachment, conceit and wrong understanding. And this is being irresponsible and shows lack of courage and sincerity. Instead of knowing and accepting that one has little capacity for good and much unwholesome tendencies, one hides behind a 'situation' painted, which then serves not only to fool oneself, but other people as well.</p><p></p><p></p><p></p><p></p><p>And I have to say that I am put off by such kind of suggestions especially when in what preceded you were making the point about how wrong Chaz’s views are in light of your knowledge about Sikh teachings. But perhaps you want to explain more…..?</p><p></p><p></p><p></p><p></p><p>You say this, but I doubt it. Your confidence with regard to the unreality of pixies, goblins etc. and the wrongness of trying to please God, appears to be due simply to holding onto a different set of illusions and not to knowing the Truth. Sorry.</p><p></p><p></p><p></p><p></p><p>And don’t mind my bluntness. There are some good intentions here. ;-)</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 162864, member: 586"] Harry ji, I am responding to your post because it contains a few points I'd like to address. And I am going to be straightforward, but I hope that this will have a positive effect sometime down the road. You don't aspire to be like anyone. To think in such terms is to be moved by conceit and blinded by ignorance. Just because we are all humans doesn’t mean that we are equal in terms of potential for good and evil. You hear words of wisdom with regard to what is right and wrong course of action and you appreciate this in accordance to your level of understanding / accumulations. To think to emulate and be like anyone is to be driven by attachment and conceit instead of knowing who you are. This latter is the only valid base from which any further development in wisdom and other good can happen, because otherwise it is overreaching and we end up deluding ourselves. Whether or not any particular person is capable of miracles, this you know not by comparing yourself with others. Because when this is the case, it is conceit and not the understanding of the moment to moment experiences whereby one comes to get a glimpse as to one's own limitations, namely the pasture around which one's thinking moves. Enlightenment includes the knowledge about what happens within the spectrum and also what is above and below. You suggest that others are taking a dangerous path, but what you state above is one of the grossest forms of wrong understanding and very dangerous. Whatever was behind the actions of those people, you are however making what is essentially evil appear as good in your attempt to explain and justify. Ferocious and not seeing the good in the enemy is obviously not an instance of kindness or of compassion. Is it moral restraint, generosity, sympathetic joy, shame and fear of wrong doing? Is it motivated by faith in good? Obviously not. So what is it? Sounds like aversion to me. But not only this, there is also a sense of self-righteousness there. And you also suggested that “there is a time for seeing light in everyone, and there is a time to smite the enemy”. And so we have, discouragement of kindness, promoting aversion, promoting killing and encouraging conceit. And given that you distinguish enemy from friend the way you do, it is likely that what you feel toward the latter is not kindness but in fact attachment and this is what you end up encouraging in the process. Which direction are you facing and where do you expect to arrive?!! A wise man once said to the effect that, the person who answers to anger with anger is worse of the two. This is because he acts out with anger in spite of just having experienced how unpleasant it is to be the receiver of anger. This wise man then suggested that reacting to anger with kindness is equivalent to a battle hard won. So really there is no enemy other than one's own defilements and no victory except when wisdom and other kinds of good arise! What do you think differentiates a wise man from a fool? Is it not that the fool acts out his ignorance, attachment, aversion and does not know what is the correct Path to take? Is not the wise man one who does not react to other people’s wrong with wrong but in seeing the value of good, acts accordingly? We all have a lot of defilements, and knowing myself, I'm quite sure that I’d try to kill anyone who is a threat to the lives of those I am attached to. But do I think that this is a good thing? No I do not. What I see is that attachment is harmful, so is conceit and aversion. What I understand also, is that worse of all is wrong understanding, especially when this leads to justifying evil. Because while I still have so much defilements and aeons away from being rid of them, I know that if I don't understand them for what they are, I'd end up not only increasing but actually *encouraging* them. So the first step is always Wisdom. Indeed it is that which is in between as well as what is in the end. Otherwise we have attempts for example, to fight the five thieves but invariably encourage attachment to self, conceit and other kinds of evil. But this is another topic which if you are interested, we can discuss. Back to the topic above; given that your view regarding what is good and bad, right and wrong is one which is dependent on the context, I wonder if this is the reason why you resist the teachings regarding karma. Since the law of cause and effect which is karma dictates that for every action there is a corresponding result, meaning good deeds results in good effects and bad deeds in bad, this doesn't allow for the kind of justification for evil deeds as you have done above. When placed in context of a given situation, not only any good is made to inflate and evil overlooked, but as above, the evil is made to appear good, all by force of attachment, conceit and wrong understanding. And this is being irresponsible and shows lack of courage and sincerity. Instead of knowing and accepting that one has little capacity for good and much unwholesome tendencies, one hides behind a 'situation' painted, which then serves not only to fool oneself, but other people as well. And I have to say that I am put off by such kind of suggestions especially when in what preceded you were making the point about how wrong Chaz’s views are in light of your knowledge about Sikh teachings. But perhaps you want to explain more…..? You say this, but I doubt it. Your confidence with regard to the unreality of pixies, goblins etc. and the wrongness of trying to please God, appears to be due simply to holding onto a different set of illusions and not to knowing the Truth. Sorry. And don’t mind my bluntness. There are some good intentions here. ;-) [/QUOTE]
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Why Are We Not Allowed To Cut Hair When It's Ok To Cut Nails, Since Both Are Created By God?
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