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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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Hard Talk
Why Is The Law Of Karma Rejected?
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<blockquote data-quote="Archived_member14" data-source="post: 178935" data-attributes="member: 586"><p>Spnadmin ji,</p><p></p><p></p><p></p><p></p><p>Well, I have been expressing my views for a long time. Along the way people here have expressed their personal view about karma and I have tried to explain what I consider the right understanding to be. I have even created a thread on the subject where you or anyone else could have joined in for a discussion to find out whether or not my interpretation is the more correct one. In this thread itself, I did this in my message to Ambarsaria ji and invited him to address it. You as a participant of this discussion could have done it too, but you did not. Instead like everyone else, you come in with your own interpretation and express your criticisms based on that.</p><p></p><p>You say that my view is just one of many, but do you think the same about your own when you begin to express your disagreement? Indeed to do what you did “after” I stated my views sounds like you are saying that I'm wrong and you are right. So perhaps we should be discussing this first then?</p><p></p><p></p><p></p><p></p><p>You learn something that you consider wrong? If you disagree with what I've said so many times and don't want to discuss it, is it wrong then that until then, I'd perceive you as mischaracterizing in order to make your point? Your putting me in the box of Theravada Buddhist does nothing to credit your position since I've always stated that I consider myself as expressing the “Truth”. Besides I argue not only with Sikhs and Mahayana Buddhists, but also with most of the Theravada Buddhists out there as well.</p><p></p><p></p><p></p><p></p><p>Oh yes, I project, and I don't take my own judgments in such matters seriously anyway. But there is also this.</p><p> </p><p>This is a group discussion and points are being made by each participant which others read. Unless you clearly state that it is not addressed to me, I would have to consider myself one participant in the discussion and that my past comments have been taken into account. But best would be that you comment on my interpretation and not just give your own and then try to knock that one down. </p><p></p><p></p><p></p><p></p><p>Yes a figment of imagination it is, yours as well as those of your source of inspiration, so long as no attempt is made to get into a discussion with me about the subject. I know of other Sikhs who do believe that karma was taught by Guru Nanak.</p><p></p><p></p><p></p><p></p><p>Why would not mentioning the concept mean it is being rejected? Do you think I need to mention karma each time that I talk about morality to my kids for example?</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 178935, member: 586"] Spnadmin ji, Well, I have been expressing my views for a long time. Along the way people here have expressed their personal view about karma and I have tried to explain what I consider the right understanding to be. I have even created a thread on the subject where you or anyone else could have joined in for a discussion to find out whether or not my interpretation is the more correct one. In this thread itself, I did this in my message to Ambarsaria ji and invited him to address it. You as a participant of this discussion could have done it too, but you did not. Instead like everyone else, you come in with your own interpretation and express your criticisms based on that. You say that my view is just one of many, but do you think the same about your own when you begin to express your disagreement? Indeed to do what you did “after” I stated my views sounds like you are saying that I'm wrong and you are right. So perhaps we should be discussing this first then? You learn something that you consider wrong? If you disagree with what I've said so many times and don't want to discuss it, is it wrong then that until then, I'd perceive you as mischaracterizing in order to make your point? Your putting me in the box of Theravada Buddhist does nothing to credit your position since I've always stated that I consider myself as expressing the “Truth”. Besides I argue not only with Sikhs and Mahayana Buddhists, but also with most of the Theravada Buddhists out there as well. Oh yes, I project, and I don't take my own judgments in such matters seriously anyway. But there is also this. This is a group discussion and points are being made by each participant which others read. Unless you clearly state that it is not addressed to me, I would have to consider myself one participant in the discussion and that my past comments have been taken into account. But best would be that you comment on my interpretation and not just give your own and then try to knock that one down. Yes a figment of imagination it is, yours as well as those of your source of inspiration, so long as no attempt is made to get into a discussion with me about the subject. I know of other Sikhs who do believe that karma was taught by Guru Nanak. Why would not mentioning the concept mean it is being rejected? Do you think I need to mention karma each time that I talk about morality to my kids for example? [/QUOTE]
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Why Is The Law Of Karma Rejected?
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