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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: 168678" data-attributes="member: 586"><p>Harry ji,</p><p></p><p></p><p></p><p></p><p></p><p>Before I go on, please remember to distinguish between reincarnation which is associated with belief in a self or soul, from rebirth, which points to a particular kind of impersonal mental phenomena.</p><p></p><p>I had suggested to you in a previous conversation, that there is a difference between not believing in karma and rebirth while acknowledging one’s own limitations, and rejecting it due to the influence of some wrong understanding and following a different law of moral cause and effect. In the above as in all your previous statements, the attitude is that of rejection. In other words, you are looking to push out rebirth so that when you then try to accommodate karma, this can be interpreted in a way which will not conflict with the underlying view you find more appealing.</p><p></p><p>What this underlying view is, you have yet to make known. So far you have simply said that you do not believe in the kind of continuity from one life to the next, or else that the concept does not exist in Sikh teachings. </p><p></p><p>When one tells a child that it is wrong to lie or kill and that it is good to show respect, he does not resist the idea. If you told him the opposite, namely that it is right to lie and kill and bad to show respect, he’d become confused. If you told him that good and bad are relative, you’d have to give some kind of explanation to support the claim and still not be sure if the child will agree. Now I am not saying that the child “understands”. What I’m trying to show you is that it requires a perversion of perception and thinking, which comes later in life, to not believe that good actions lead to good results and bad actions to bad. This is why disbelief in karma is said to be a result of one of the grossest forms of wrong view, one which leads to accumulation of a tendency to evil. </p><p></p><p>The Buddha's teachings from the beginning to end are all about “understanding”. So when we hear about karma and rebirth, we need to first have an intellectual understanding regarding what these are. Also the word Dhamma (Dharma) has basically three meanings, namely, the Truth, Realities and the Buddha's Teachings. From this we draw that any concept that we read about, including karma and rebirth, these must point to some reality which can be understood by wisdom. </p><p></p><p>I've pointed out in my last message what karma is and I’ve also referred to rebirth as a resultant consciousness. It is perhaps time now for you to tell me what it is that you understand which forms the basis for your rejection. You obviously keep talking about the need to certain actions and the avoidance of others. What is the basis for this other than that you believe that it is taught in Sikhism? </p><p></p><p>But before you answer, allow me add the following:</p><p></p><p>Sure, there is no need to think about past and future lives, since the reality “now” is the only relevant object of study. But this is not the same as saying that “rebirth is irrelevant to understanding karma”. Your rejection of rebirth does not lead to the investigation of this moment, but only to a “story” about who you were in the past, are now, and will be in the future (in context of this one lifetime that you insist upon). This is “self-view”, which has given you the the false impression, that in rejecting the idea about past and future lives, you can then focus rightly on this one alone. But as I've tried to show you before, what you consider fruitful and relevant, is actually wrong understanding which is doing the talking. Even if you reasoned that it is useless to think about the past and future, so long as you fail to understand what the present moment is, you are caught in the idea of “self” which will forever take you away from the possibility of understanding reality / Truth *now*. Your now, similar to what I pointed out to Vouthon ji regarding Christian mystics, can only be an expression of wrong understanding of one kind or another.</p><p></p><p></p><p></p><p>It means that you have no good basis for rejecting rebirth.</p><p></p><p></p><p></p><p></p><p>The difficulty is in the understanding.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 168678, member: 586"] Harry ji, Before I go on, please remember to distinguish between reincarnation which is associated with belief in a self or soul, from rebirth, which points to a particular kind of impersonal mental phenomena. I had suggested to you in a previous conversation, that there is a difference between not believing in karma and rebirth while acknowledging one’s own limitations, and rejecting it due to the influence of some wrong understanding and following a different law of moral cause and effect. In the above as in all your previous statements, the attitude is that of rejection. In other words, you are looking to push out rebirth so that when you then try to accommodate karma, this can be interpreted in a way which will not conflict with the underlying view you find more appealing. What this underlying view is, you have yet to make known. So far you have simply said that you do not believe in the kind of continuity from one life to the next, or else that the concept does not exist in Sikh teachings. When one tells a child that it is wrong to lie or kill and that it is good to show respect, he does not resist the idea. If you told him the opposite, namely that it is right to lie and kill and bad to show respect, he’d become confused. If you told him that good and bad are relative, you’d have to give some kind of explanation to support the claim and still not be sure if the child will agree. Now I am not saying that the child “understands”. What I’m trying to show you is that it requires a perversion of perception and thinking, which comes later in life, to not believe that good actions lead to good results and bad actions to bad. This is why disbelief in karma is said to be a result of one of the grossest forms of wrong view, one which leads to accumulation of a tendency to evil. The Buddha's teachings from the beginning to end are all about “understanding”. So when we hear about karma and rebirth, we need to first have an intellectual understanding regarding what these are. Also the word Dhamma (Dharma) has basically three meanings, namely, the Truth, Realities and the Buddha's Teachings. From this we draw that any concept that we read about, including karma and rebirth, these must point to some reality which can be understood by wisdom. I've pointed out in my last message what karma is and I’ve also referred to rebirth as a resultant consciousness. It is perhaps time now for you to tell me what it is that you understand which forms the basis for your rejection. You obviously keep talking about the need to certain actions and the avoidance of others. What is the basis for this other than that you believe that it is taught in Sikhism? But before you answer, allow me add the following: Sure, there is no need to think about past and future lives, since the reality “now” is the only relevant object of study. But this is not the same as saying that “rebirth is irrelevant to understanding karma”. Your rejection of rebirth does not lead to the investigation of this moment, but only to a “story” about who you were in the past, are now, and will be in the future (in context of this one lifetime that you insist upon). This is “self-view”, which has given you the the false impression, that in rejecting the idea about past and future lives, you can then focus rightly on this one alone. But as I've tried to show you before, what you consider fruitful and relevant, is actually wrong understanding which is doing the talking. Even if you reasoned that it is useless to think about the past and future, so long as you fail to understand what the present moment is, you are caught in the idea of “self” which will forever take you away from the possibility of understanding reality / Truth *now*. Your now, similar to what I pointed out to Vouthon ji regarding Christian mystics, can only be an expression of wrong understanding of one kind or another. It means that you have no good basis for rejecting rebirth. The difficulty is in the understanding. [/QUOTE]
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