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Guru Granth Sahib
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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: 179439" data-attributes="member: 586"><p>SP ji,</p><p></p><p></p><p></p><p></p><p>That is not what I was implying. But your question has reminded me of one particular application of the belief in karma, so I’d like to say something more.</p><p></p><p>When we interact with other beings we do it either with unwholesome state of mind or with wholesome state of mind. </p><p>Anger arises when we perceive something that we do not like about the other person. Attachment is when we like. Envy is when you think about the other person’s gain and are averse to it. Conceit is when we compare ourselves with the other person. </p><p></p><p>On the other hand, when we perceive the other person as friend, this is kindness. When we see the suffering of another and wish to help them, but without any feeling of agitation, this is compassion. When on the other hand, we see someone successful there can be sympathetic joy. And then there is equanimity (which your reference to 'without emotion' reminded me of), this is when you reflect on the fact of each person being “owner of their deeds” or karma and this conditions neutrality of mind.</p><p></p><p>These four namely, Kindness, Compassion, Sympathetic joy and Equanimity are called the Four Divine Abidings. They are so called because when developed they bring about great peace into the person’s life. Each of these has what is called the near and far enemies. The latter is obvious, whereas the former is often mistaken for the states themselves.</p><p></p><p>The far enemy of kindness is ill-will; its near enemy is attachment.</p><p>The far enemy of compassion is cruelty; its near enemy is grief or pity.</p><p>The far enemy of sympathetic joy is aversion and boredom; its near enemy is sensual pleasure. </p><p>The far enemy of equanimity is both attachment and aversion; its near enemy is ignorance.</p><p></p><p>One thing to note is that compassion, sympathetic joy and equanimity, all of these must have kindness at the root. This makes kindness the highest of good (apart from wisdom). But one thing about equanimity is that it can be the state of choice when for example, one perceives another person to suffer, but can't do anything about it. So one accepts the situation based on the idea that each person must face the consequence of his or her own actions, and thereby experiences a stable state mind.</p><p></p><p>So you see, I have to keep objecting to people's dismissal of karma! ;-)</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 179439, member: 586"] SP ji, That is not what I was implying. But your question has reminded me of one particular application of the belief in karma, so I’d like to say something more. When we interact with other beings we do it either with unwholesome state of mind or with wholesome state of mind. Anger arises when we perceive something that we do not like about the other person. Attachment is when we like. Envy is when you think about the other person’s gain and are averse to it. Conceit is when we compare ourselves with the other person. On the other hand, when we perceive the other person as friend, this is kindness. When we see the suffering of another and wish to help them, but without any feeling of agitation, this is compassion. When on the other hand, we see someone successful there can be sympathetic joy. And then there is equanimity (which your reference to 'without emotion' reminded me of), this is when you reflect on the fact of each person being “owner of their deeds” or karma and this conditions neutrality of mind. These four namely, Kindness, Compassion, Sympathetic joy and Equanimity are called the Four Divine Abidings. They are so called because when developed they bring about great peace into the person’s life. Each of these has what is called the near and far enemies. The latter is obvious, whereas the former is often mistaken for the states themselves. The far enemy of kindness is ill-will; its near enemy is attachment. The far enemy of compassion is cruelty; its near enemy is grief or pity. The far enemy of sympathetic joy is aversion and boredom; its near enemy is sensual pleasure. The far enemy of equanimity is both attachment and aversion; its near enemy is ignorance. One thing to note is that compassion, sympathetic joy and equanimity, all of these must have kindness at the root. This makes kindness the highest of good (apart from wisdom). But one thing about equanimity is that it can be the state of choice when for example, one perceives another person to suffer, but can't do anything about it. So one accepts the situation based on the idea that each person must face the consequence of his or her own actions, and thereby experiences a stable state mind. So you see, I have to keep objecting to people's dismissal of karma! ;-) [/QUOTE]
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Why Is The Law Of Karma Rejected?
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