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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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Wonderful Excerpts Of SPN Member Confused Ji's Post
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<blockquote data-quote="Archived_member14" data-source="post: 168522" data-attributes="member: 586"><p>Harry ji,</p><p></p><p></p><p></p><p></p><p>This is the fifth time that you have pointed this out to me and so far my own impression has been that you have failed to understand me. Now I am thinking that it may in fact be due to my weakness in logic (nothing new), in this case, the inability to see the relationship between two ideas, one which seems obvious to you. And perhaps you can help me see my limitations, hence where I continually go wrong. </p><p></p><p>I'll start by explaining again what Karma is and then also my perception of this situation.</p><p></p><p>What is Karma?</p><p>1. General answer: Moral cause and effect.</p><p>2. Precise answer: Wholesome or unwholesome actions.</p><p>3. More precise answer: Volitional consciousness rooted in ignorance/attachment/aversion or non-delusion/non-attachment/non-aversion.</p><p>4. Still more precise answer: “Intention” accompanying the volitional consciousness referred to above. </p><p></p><p>There is also this distinction to be made,</p><p>a. Volitional consciousness that do not lead to full courses of action. </p><p>b. Volitional consciousness that accompany full courses of action.</p><p></p><p>Examples of a. include liking and disliking things (objects of the senses and mind) and the actions which form most of our day-to-day lives, such as choosing to eat certain foods, wearing particular clothes, decorating our houses and watching our favourite TV shows. b. on the other hand include liking something enough to steal or lie for it, hating someone enough to verbally abuse or hit him / her, and on the other hand, having moral restraint or being moved by kindness to help other people. </p><p></p><p>Now while a. is accumulative in nature, which at some point can lead to b. happening, it however does not constitute as cause “leading” to results, such as the sense experiences and rebirth. Only such actions as lying, stealing, killing, sexual misconduct, covetousness, slandering, foolish babble, ill-will and evil views on one hand and the restraint from these on the other, are what leads to pleasant or unpleasant experiences through the senses and rebirth in different planes of existence.</p><p></p><p>It is clear from the above that Karma is in fact all about our life as we know it. After all what else is there but experiences through the five senses which are resultant consciousness, and volitional consciousness motivated either by good or evil roots which are of the nature of cause? And what else is there to understand but these?</p><p></p><p>This is why I asked you on previous occasions, what your understanding is with regard to reality / life from which you then question the concept of Karma? And I suggested that if you do not accept Karma that this must in fact mean that you have instead, some kind of wrong understanding. And related to this is the fact that you do not feel any inclination to refer to, let alone study the reality of the present moment, preferring instead to fall back on some ideas you find more attractive, which according to me is reflective of the presence of ignorance (as in not knowing the reality of the moment) and attachment (as in shooting off to some preconceived idea). </p><p></p><p>From the above it can be seen that what is being encouraged is study of the reality “now”. If karma is to be understood, it can only happen by studying what makes up our moment to moment experiences. Indeed, in this study of the present moment, included are volitional consciousness and intentions which although are of the nature of cause, are however not those that will lead to any kind of resultant consciousness including rebirth (as in a. above). How is any of this then suggestive of a need to first believe in rebirth? I fail to see the logic, because what I have been trying to say is that if indeed you do understand the reality “now”, belief in rebirth is a natural “consequence” rather than a precondition. And again this implies that if you reject rebirth, this means that there has *not* been any understanding with regard to the nature of the present moment / reality / life. </p><p></p><p>Now Harry ji, I am imagining that you will continue to think along the line, “Unless we accept completely the concept of reincarnation, there can be no understanding of Karma”. So what I would like you to help me with is that you try to make me understand the logic behind your reasoning. Like I said, I do now think that I fail to see a connection, one which is obvious to you and other people. So perhaps Vouthon ji can help also….?</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 168522, member: 586"] Harry ji, This is the fifth time that you have pointed this out to me and so far my own impression has been that you have failed to understand me. Now I am thinking that it may in fact be due to my weakness in logic (nothing new), in this case, the inability to see the relationship between two ideas, one which seems obvious to you. And perhaps you can help me see my limitations, hence where I continually go wrong. I'll start by explaining again what Karma is and then also my perception of this situation. What is Karma? 1. General answer: Moral cause and effect. 2. Precise answer: Wholesome or unwholesome actions. 3. More precise answer: Volitional consciousness rooted in ignorance/attachment/aversion or non-delusion/non-attachment/non-aversion. 4. Still more precise answer: “Intention” accompanying the volitional consciousness referred to above. There is also this distinction to be made, a. Volitional consciousness that do not lead to full courses of action. b. Volitional consciousness that accompany full courses of action. Examples of a. include liking and disliking things (objects of the senses and mind) and the actions which form most of our day-to-day lives, such as choosing to eat certain foods, wearing particular clothes, decorating our houses and watching our favourite TV shows. b. on the other hand include liking something enough to steal or lie for it, hating someone enough to verbally abuse or hit him / her, and on the other hand, having moral restraint or being moved by kindness to help other people. Now while a. is accumulative in nature, which at some point can lead to b. happening, it however does not constitute as cause “leading” to results, such as the sense experiences and rebirth. Only such actions as lying, stealing, killing, sexual misconduct, covetousness, slandering, foolish babble, ill-will and evil views on one hand and the restraint from these on the other, are what leads to pleasant or unpleasant experiences through the senses and rebirth in different planes of existence. It is clear from the above that Karma is in fact all about our life as we know it. After all what else is there but experiences through the five senses which are resultant consciousness, and volitional consciousness motivated either by good or evil roots which are of the nature of cause? And what else is there to understand but these? This is why I asked you on previous occasions, what your understanding is with regard to reality / life from which you then question the concept of Karma? And I suggested that if you do not accept Karma that this must in fact mean that you have instead, some kind of wrong understanding. And related to this is the fact that you do not feel any inclination to refer to, let alone study the reality of the present moment, preferring instead to fall back on some ideas you find more attractive, which according to me is reflective of the presence of ignorance (as in not knowing the reality of the moment) and attachment (as in shooting off to some preconceived idea). From the above it can be seen that what is being encouraged is study of the reality “now”. If karma is to be understood, it can only happen by studying what makes up our moment to moment experiences. Indeed, in this study of the present moment, included are volitional consciousness and intentions which although are of the nature of cause, are however not those that will lead to any kind of resultant consciousness including rebirth (as in a. above). How is any of this then suggestive of a need to first believe in rebirth? I fail to see the logic, because what I have been trying to say is that if indeed you do understand the reality “now”, belief in rebirth is a natural “consequence” rather than a precondition. And again this implies that if you reject rebirth, this means that there has *not* been any understanding with regard to the nature of the present moment / reality / life. Now Harry ji, I am imagining that you will continue to think along the line, “Unless we accept completely the concept of reincarnation, there can be no understanding of Karma”. So what I would like you to help me with is that you try to make me understand the logic behind your reasoning. Like I said, I do now think that I fail to see a connection, one which is obvious to you and other people. So perhaps Vouthon ji can help also….? [/QUOTE]
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