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Duality (ਦਵੈਤ)

Discussion in 'Spiritual Articles' started by vsgrewal48895, Mar 21, 2009.

  1. vsgrewal48895

    vsgrewal48895
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    DUALITY (ਦਵੈਤ)

    ABSTRACT

    In Sikhism duality/suspense/doubt implies the attitude and indifference of the materialist (ਸਾਕਤ), towards the love of God and devotion. One who kills duality and doubt lives a pure lifestyle, is spiritually wise, and meditates intuitively. Living in doubt and duality, one is not acceptable, even though one may perform millions of rituals, chants and austerities say Nanak:

    ਤੀਰਥ ਵਰਤ ਸੁਚਿ ਸੰਜਮੁ ਨਾਹੀ ਕਰਮੁ ਧਰਮੁ ਨਹੀ ਪੂਜਾ ॥ਨਾਨਕ ਭਾਇ ਭਗਤਿ ਨਿਸਤਾਰਾ ਦੁਬਿਧਾ ਵਿਆਪੈ ਦੂਜਾ ॥

    Ŧirath varaṯ sucẖ sanjam nāhī karam ḏẖaram nahī pūjā, Nānak bẖā¬ė bẖagaṯ nisṯārā ḏubiḏẖā vi¬āpai ḏūjā.

    People are engrossed in duality by performing pilgrimages, purification fasts, self-discipline, rituals, and religious ceremonies or empty worship. O Nanak, emancipation comes only through loving devotional worship.
    -----Guru Nanak, Siri Raag, AGGS, Page, 75- 17 & 18

    ਛਛੈ ਛਾਇਆ ਵਰਤੀ ਸਭ ਅੰਤਰਿ ਤੇਰਾ ਕੀਆ ਭਰਮੁ ਹੋਆ ॥ਭਰਮੁ ਉਪਾਇ ਭੁਲਾਈਅਨੁ ਆਪੇ ਤੇਰਾ ਕਰਮੁ ਹੋਆ ਤਿਨ੍ਹ੍ਹ ਗੁਰੂ ਮਿਲਿਆ ॥

    Cẖẖacẖẖai cẖẖā¬i¬ā varṯī sabẖ anṯar ṯėrā kī¬ā bẖaram ho¬ā. Bẖaram upā¬ė bẖulā¬ī¬an āpė ṯėrā karam ho¬ā ṯinĥ gurū mili¬ā.

    Chhachha: Ignorance exists within everyone; doubt is Your doing, O Akal Purkh. Having created doubt, You Yourself causes them to wander in delusion; those whom You bless with Your Mercy meet with the Guru. -----Guru Nanak, Raag Asa, AGGS, Page, 433-1
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    The original Sanskrit word for dualism is Dvaita, and for non-dualism Advaita. They represent the doctrine that man has two natures, spiritual and physical. According to Advaita, only the innermost part of a person is aware or conscious. No other part can feel or see or know anything. In all of us Conscience is the same, underlying absolute reality of the whole universe, which is called Brahman. Brahman corresponds to the Western idea of God, which cannot be anthropomorphized. It's impersonal; It's the source of everything; It's what the universe really is. It is the doctrine of distinct and separate existence of Braham and Maya. According to this Maya is not an illusion but a real existence contrary to the view in Hinduism where it is considered an illusion and unreal.

    Guru Gobind Singh in his message in the Bachitar Natak advised the Sikhs that Sikh Gurus cannot be equaled to God they are just human beings and servants of God to deliver Akal Purkh’s message to the humanity. It is the God who has to be worshiped and Gurus are just teachers who should be respected by following their teachings. But still duality and idolatry continue in doubt of reality.

    ਜੇ ਹਮ ਕੋ ਪਰਮੇਸ਼ਰ ਉਚਰ ਹੈ ॥ ਤੇ ਸਭ ਨਰਕ ਕੁੰਡ ਮਹਿ ਪਰਿ ਹੈ ॥

    Jo Ham Ko Parmeshar Ouchar Hai, Te Sabh Narak Kundh Meh Par Hai.

    Whosoever calls me God, will fall in to the ditch of hell. -----DG, Page, 57
    Here we see all kinds of pictures of Gurus and others being worshiped in the Gurudwaras.

    He further states in Akal Ustit, DG, page, 14 & 15 how to find God;

    ਕਹਾ ਭਯੋ ਦੋਊ ਲੋਚਨ ਮੂੰਦਕੈ ਬੈਠਿ ਰਹਿਓ ਬਕ ਧਯਾਨ ਲਗਾਇਓ ॥ ਬਾਸੁ ਕੀਓ ਬਿਖਿਆਨ ਸੋ ਬੈਠ ਕੈ ਐਸੇ ਹੀ ਐਸ ਸੁ ਬੈਸ ਬਤਾਇਓ ॥ ਸਾਚੁ ਕਹੌ ਸੁਨ ਲੇਹੁ ਸਭੈ ਜਿਨ ਪੇ੍ਮ ਕੀਉ ਤਿਨ ਹੀ ਪ੍ਭੁ ਪਾਇਓ ॥ ੯ ॥ ੨੯ ॥ ਕਾਹੂ ਲੈ ਪਾਹਨ ਪੂਜ ਧਰੋ ਸਿਰ ਕਾਹੂ ਲੈ ਲਿੰਗੁ ਗਰੇ ਲਟਕਾਇਓ ॥ ਕਾਹੂ ਲਖਿਓ ਹਰਿ ਅਵਾਚੀ ਦਿਸਾ ਮੈ ਕਾਹੂ ਪਛਾਹ ਕੋ ਸੀਸ ਨਿਵਾਇਓ ॥ ਕੋਊ ਬੁਤਾਨ ਕੌ ਪੂਜਤ ਹੈ ਪਸੁ ਕੋਊ ਮਿਤਾ੍ਨ ਕੌ ਪੂਜਨ ਧਾਇਓ ॥ ਕੂਰ ਕਿ੍ਆ ਉਰਝਿਓ ਸਭ ਜਗ ਸੀ੍ ਭਗਵਾਨ ਕੋ ਭੇਦੁ ਨ ਪਾਇਓ ॥ ੧੦ ॥ ੩੦ ॥

    Kaha Bheo Deo Lochan Moondkai Baith Rahio Bak Dhyan Lagaeo, Bas Keo Bikhian So Baith Kai Aisay So Bais Bataeo, Saach Kaho Sun Leh Sabhai Jin Prem Keo Tin He Prabh Paeo, Kaho Lai Pahan Pooj Sir Kaho Lai Ling Garay Latkaeo, Kaho Lakheo Har Aavachi Disa Mai Kaho Ko Pachah Sis Nivaeo, Ko-ou Butaan Kou Poojat Hai Pso Ko-ou Mitran Kaou Poojan Dhaeo, Koor Kiria Orjheo Sabh Jag Sri Bhagwan Ko Bhayd Na Paa-eo.

    What if you close your eyes and sit in meditation like a crane; take ablutions in the seven seas? This way you lose both this world and the next; if one continues to indulge in sinful things, he wastes his life; Let all listen to the truth I proclaim: Only he who loves the Akal Purkh attains It. Some worship the stone idol and other wear a lingam around their neck; some recognize God in the south and others bow their heads to the west; some ignorant ones worship the images and others worship the dead; the entire world is engrossed in false rituals and none knows the mystery of the Divine.
    -----Guru Gobind Singh, Akal Ustit, D.G. Page, 14-15

    He further points out on page 24 in Dasam Granth (DG) that artificial rituals like Hom Jag are useless and are not equal to devotion and Naam;

    ਬਿਨ ਭਗਤ ਸਕਤ ਨਹੀ ਪਰਤ ਪਾਨ ॥ ਬਹੁ ਕਰਤ ਹੋਮ ਅਰ ਜੱਗ ਦਾਨ ॥ ਬਿਨ ਏਕ ਨਾਮ ਇਕ ਚਿੱਤ ਲੀਨ ॥ ਫੋਕਟੋ ਸਰਬ ਧਰਮਾ ਬਿਹੀਨ ॥ ੨੦ ॥ ੧੪੦ ॥
    Bin Bhagat Sakat Nhai Parat Paan, Boh Karat Hom Ur Jag Daan, Bin Ek Naam Ik Chit Leen, Fokto Sarb Dharma Baheen.

    Thou can not realize the Akal Purkh without the power of devotion; many perform yajnas (Akhand Paths) and give charities but for placing the Name of Real One in heart, all other deeds are futile.

    Guru Gobind Singh describes in Bachitar Natak, DG, Page, 46 the condition of religious attitudes;

    ਮੋਨ ਭਜੇ ਨਹੀ ਮਾਨ ਤਜੇ ਨਹੀ ਭੇਖ ਸਜੇ ਨਹੀ ਮੂੰਡ ਮੁੰਡਾਏ ॥ ਕੰਠਿ ਨ ਕੰਠੀ ਕਠੋਰ ਧਰੈ ਨਹੀ ਸੀਸ ਜਟਾਨ ਕੇ ਜੂਟ ਸਹਾਏ ॥ ਸਾਚੁ ਕਹੋ ਸੁਨਿ ਲੈ ਚਿਤੁਦੈ ਬਿਨੁ ਦੀਨ ਦਿਆਲ ਕੀ ਸਾਮ ਸਿਧਾਏ ॥ ਪੀ੍ਤ ਕਰੇ ਪ੍ਭ ਪਾਯਤ ਹੈ ਕਿਰਪਾਲ ਨ ਭੀਜਤ ਲਾਂਡ ਕਟਾਏ ॥ ੧੦੦ ॥

    Mon Bhajay Nahi Maan Tajay Nahi Bhaykh Sajay Nahi Moond Munda-ay, Kanth Na Knthi Kathir Dharai Nahi Sis Jataan Ke Joot Sahaa-ay, Saach Kaho Sun Lai Chitdai Bin Din Dayal Ki Saam Sidha-ay, Preet Karay Prabh Paaeyt Hai Kirpal Na Bheejat Laand Kataa-ay.

    Akal Purkh cannot be attained by silent recitations, repudiation of pride, different guises and shaving of the head. One cannot get God by wearing rosary and keeping the matted hair on the head. I tell you the truth that with out going in the refuge of the compassionate God nothing will be accomplished. The Akal Purkh can be realized only through love and mere circumcision cannot melt Its heart.

    In Sikhism duality implies the attitude of the materialist. It implies attachment to the world (ਸਾਕਤ) and indifference to God and to devotion.

    Guru Arjan comments on duality in Raag Gauri;

    ਜੋ ਇਸੁ ਮਾਰੇ ਸੋਈ ਸੂਰਾ ॥ ਜੋ ਇਸੁ ਮਾਰੇ ਸੋਈ ਪੂਰਾ ॥---ਗੁਰਿ ਦੁਬਿਧਾ ਜਾ ਕੀ ਹੈ ਮਾਰੀ ॥ ਕਹੁ ਨਾਨਕ ਸੋ ਬ੍ਰਹਮ ਬੀਚਾਰੀ ॥

    Jo is mārė so¬ī sūrā. Jo is mārė so¬ī pūrā. ---- Gur ḏubiḏẖā jā kī hai mārī. Kaho Nānak so barahm bīcẖārī.

    One who kills this is a spiritual hero, is perfect, obtains glorious greatness, and is freed of suffering. How rare is such a person, who kills and casts off duality. Killing it, he attains Raja Yoga, the Yoga of meditation and success, has no fear, and is absorbed in the Naam. One who kills this has his desires quenched, approved in the Court of the Akal Purkh, is wealthy and prosperous, is honorable, is truly a celibate, and attains salvation. One who kills this - his coming is auspicious, is steady and wealthy, is very fortunate, remains awake and aware, night and day, and is Jivan Mukta, liberated while yet alive. One, who kills this, lives a pure lifestyle, is spiritually wise, and meditates intuitively. Without killing this, one is not acceptable, even though one may perform millions of rituals, chants and austerities, does not escape the cycle of reincarnation, one does not escape death, one does not obtain spiritual wisdom, one's impurity is not washed off, everything is filthy, and everything is a losing game. When the Akal, Purkh, the Treasure of Mercy, bestows Its Mercy, one obtains release, and attains total perfection. One whose duality has been killed by the Guru, says Nanak, contemplates God.
    -----Guru Arjan, Raag Gauri, AGGS, Page, 237

    ਦੂਜੈ ਸਭੁ ਕੋ ਲਗਿ ਵਿਗੁਤਾ ਬਿਨੁ ਸਤਿਗੁਰ ਬੂਝ ਨ ਪਾਈ ॥

    Ḏūjai sabẖ ko lag viguṯā bin saṯgur būjẖ na pā¬ī.

    Attached to duality, all are ruined; without the True Guru, there is no understanding.

    ਭੈ ਬਿਨੁ ਭਰਮੁ ਨ ਕਟੀਐ ਨਾਮਿ ਨ ਲਗੈ ਪਿਆਰੁ ॥

    Bẖai bin bẖaram na katī¬ai nām na lagai pi¬ār.

    Without the Fear of God, doubt is not dispelled, and love for the Name is not embraced.
    -----Guru Nanak, Raag Parbhati, AGGS, Page, 1287 & 88

    ਲੋਗਾ ਭਰਮਿ ਨ ਭੂਲਹੁ ਭਾਈ ॥ ਖਾਲਿਕੁ ਖਲਕ ਖਲਕ ਮਹਿ ਖਾਲਿਕੁ ਪੂਰਿ ਰਹਿਓ ਸ੍ਰਬ ਠਾਂਈ ॥

    Logā bẖaram na bẖūlahu bẖā¬ī. Kẖālik kẖalak kẖalak meh kẖālik pūr rahi¬o sarab ṯẖāʼn¬ī.

    O people, O Siblings of Destiny, do not wander deluded by doubt. The Creation is in the Creator, and the Creator is in the Creation, totally pervading and permeating all places.
    -----Kabir, Raag Parbhati Bhibhas, AGGS, Page, 1350

    ਦੁਬਿਧਾ ਬਉਰੀ ਮਨੁ ਬਉਰਾਇਆ ॥ਝੂਠੈ ਲਾਲਚਿ ਜਨਮੁ ਗਵਾਇਆ ॥ਲਪਟਿ ਰਹੀ ਫੁਨਿ ਬੰਧੁ ਨ ਪਾਇਆ ॥ਸਤਿਗੁਰਿ ਰਾਖੇ ਨਾਮੁ ਦ੍ਰਿੜਾਇਆ ॥ਨਾ ਮਨੁ ਮਰੈ ਨ ਮਾਇਆ ਮਰੈ ॥ਜਿਨਿ ਕਿਛੁ ਕੀਆ ਸੋਈ ਜਾਣੈ ਸਬਦੁ ਵੀਚਾਰਿ ਭਉ ਸਾਗਰੁ ਤਰੈ ॥

    Ḏubiḏẖā ba¬urī man ba¬urā¬i¬ā. Jẖūṯẖai lālacẖ janam gavā¬i¬ā. Lapat rahī fun banḏẖ na pā¬i¬ā. Saṯgur rākẖė nām driṛ¬ā¬i¬ā. Nā man marai na mā¬i¬ā marai. Jin kicẖẖ kī¬ā so¬ī jāṇai sabḏ vīcẖār bẖa¬o sāgar ṯarai.

    The insanity of duality has driven the mind insane. In false greed, life is wasting away. Duality clings to the mind; it cannot be restrained. The True Guru saves us, implanting the Naam, the Name of the Akal Purkh within. Without subduing the mind, Maya cannot be subdued. The One, who created this, alone understands. Contemplating the Word of the Sabd, one is carried across the terrifying world-ocean.
    -----Guru Nanak, Raag Parbhati, AGGS, Page, 1342

    ਕਰਮੁ ਹੋਵੈ ਗੁਰੁ ਕਿਰਪਾ ਕਰੈ ॥ ਇਹੁ ਮਨੁ ਜਾਗੈ ਇਸੁ ਮਨ ਕੀ ਦੁਬਿਧਾ ਮਰੈ ॥

    Karam hovai gur kirpā karai. Ih man jāgai is man kī ḏubiḏẖā marai.

    Who so ever is fortunate and pre-destined will be blessed with the Guru’s Grace, thus over-powering his dual-mindedness; he awakes to the reality of this life.
    -----Guru Amardas, Raag Bhario, AGGS, Page, 1129-1

    ਅਭਿਆਗਤ ਏਹਿ ਨ ਆਖੀਅਨਿ ਜਿਨ ਕੇ ਚਿਤ ਮਹਿ ਭਰਮੁ ॥

    Abẖi¬āgaṯ ėhi na ākẖī¬an jin kė cẖiṯ meh bẖaram.

    Do not call the wandering beggars holy men, if their minds are filled with doubt.

    -----Guru Amardas, Sloke Vaaran Te Vadhik, AGGS, Page, 949-3

    ਗੁਰਿ ਪੂਰੈ ਹਰਿ ਨਾਮੁ ਦਿੜਾਇਆ ਤਿਨਿ ਵਿਚਹੁ ਭਰਮੁ ਚੁਕਾਇਆ ॥

    Gur pūrai har nām ḏiṛā¬i¬ā ṯin vicẖahu bẖaram cẖukā¬i¬ā.

    The Perfect Guru has implanted the Akal Purkh's Name within me; it has dispelled my doubts from within. -----Guru Ramdas, Sloke Varan Te Vadheek, AGGS, Page, 1424-11

    ਤਜਿ ਭਰਮ ਕਰਮ ਬਿਧਿ ਨਿਖੇਧ ਰਾਮ ਨਾਮੁ ਲੇਹੀ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਜਨ ਕਬੀਰ ਰਾਮੁ ਕਰਿ ਸਨੇਹੀ ॥

    Ŧaj bẖaram karam biḏẖ nikẖėḏẖ rām nām lėhī. Gur parsāḏ jan Kabīr rām kar sanėhī.

    Abandon your doubts about do's and don’ts, and take to the Akal Purkh's Name. By Guru's Grace, O servant Kabir, love It. ----- Kabir, Raag Dhanasari, AGGS, Page, 692-16

    ਵਰਤ ਨੇਮੁ ਸੁਚ ਸੰਜਮੁ ਪੂਜਾ ਪਾਖੰਡਿ ਭਰਮੁ ਨ ਜਾਇ ॥

    varaṯ nėm sucẖ sanjam pūjā pakẖand bẖaram na jā¬ė.

    By ritualistic fasts, vows, purities, self-disciplines and worship ceremonies, they still cannot get rid of their hypocrisy and doubt.
    -----Guru Ramdas, Sloke Vaaran Te Vadheek, AGGS, Page, 1423-5

    There is perfection, but we realize it not by embracing the duality but ultimately recognizing “that we exist beyond it.” When we do not recognize that duality is the defining characteristic of our relative existence, we deny half our mind, which creates an internal conflict. We separate qualities of mind that we want to project to the world from those qualities that we feel that our minds should not possess (i.e., our shadow side). There is nothing more dreadful than the habit of doubt. Doubt separates people. It is a poison that disintegrates friendship and breaks up pleasant relations. It is a thorn that irritates and hurts and it is a sword that kills.

    ਏ ਮਨ ਮੂਲਹੁ ਭੁਲਿਆ ਜਾਸਹਿ ਪਤਿ ਗਵਾਇ ॥ ਇਹੁ ਜਗਤੁ ਮੋਹਿ ਦੂਜੈ ਵਿਆਪਿਆ ਗੁਰਮਤੀ ਸਚੁ ਧਿਆਇ ॥

    Ė man mūlhu bẖuli▫ā jāsėh paṯ gavā▫e. Ih jagaṯ mohi ḏūjai vi¬āpi¬ā gurmaṯī sacẖ ḏẖi¬ā¬ė.

    O mind, if you forget the Primal Akal Purkh, you shall depart, having lost your honor. This world is engrossed in the love of duality; follow the Guru's Teachings, and meditate on the True Akal Purkh. -----Guru Amardas, Raag Suhi, AGGS, Page, 756-12

    In simple terms of Sikh Faith, an individual can only get out of duality by suspending attachment to Maya, Matter or Materialism but loving the spirit, which is the innate nature of God. In other words what we cannot carry it with us after death. What ever dies is matter or Maya and the real thing does not die.

    ਕਰਿ ਪੰਜੀਰੁ ਖਵਾਇਓ ਚੋਰ ॥ ਓਹੁ ਜਨਮਿ ਨ ਮਰੈ ਰੇ ਸਾਕਤ ਢੋਰ ॥

    Kar panjīr kẖavā▫i▫o cẖor. Oh janam na marai rė sākaṯ dẖor.

    You prepare sweet treats and feed them to your stone god. God is not born, and does not die, you foolish, materialist! (Like AGGS considering it God)
    -----Guru Arjan, Raag Bhairo, AGGS, Page, 1136-3

    Thus even the soul or spirit leaves the physical or material body after death.

    ਕਾਇਆ ਹੰਸ ਕਿਆ ਪ੍ਰੀਤਿ ਹੈ ਜਿ ਪਇਆ ਹੀ ਛਡਿ ਜਾਇ ॥ ਏਸ ਨੋ ਕੂੜੁ ਬੋਲਿ ਕਿ ਖਵਾਲੀਐ ਜਿ ਚਲਦਿਆ ਨਾਲਿ ਨ ਜਾਇ ॥

    Kā¬i¬ā hans ki¬ā parīṯ hai je pa¬i¬ā hī cẖẖad jā¬ė. Ės no kūṛ bol ke kẖavālī¬ai je cẖalḏi¬ā nāl na jā¬ė.

    What love is this between the body and soul, which ends when the body falls? Why feed it by telling lies? When you leave, it does not go with you.
    -----Guru Amardas, Raag Gauri, AGGS, Page, 510-19

    ਥਾਕੇ ਬਹੁ ਬਿਧਿ ਘਾਲਤੇ ਤ੍ਰਿਪਤਿ ਨ ਤ੍ਰਿਸਨਾ ਲਾਥ ॥ ਸੰਚਿ ਸੰਚਿ ਸਾਕਤ ਮੂਏ ਨਾਨਕ ਮਾਇਆ ਨ ਸਾਥ ॥

    Thākė baho biḏẖ gẖālṯė ṯaripaṯ na ṯarisnā lāth. Sancẖ sancẖ sākaṯ mū¬ė Nānak mā¬i¬ā na sāth.

    They have grown weary, struggling in all sorts of ways; but they are not satisfied, and their thirst is not quenched. Gathering in and hoarding what they can, the materialist die, O Nanak, but the wealth of Maya does not go with them in the end.
    -----Guru Arjan, Raag Gauri, AGGS, Page, 257-4

    Conclusion;

    Inherent to creation is the existence of opposites. Everything exists in contrast: there can be no good without evil, no right without wrong, no pleasure without pain, no security without insecurity, no happiness without unhappiness, no teacher without a student, no parent without a child, no enlightenment without delusion, and so forth. Life moves in cycles going from one extreme to the other. Non-dualism assumes that these dichotomies are illusionary at worst or inaccurate conveniences at best and similarly the pictures and idols of Gurus/Akal Purkh, as the later is formless (ਨਿਰੰਕਾਰ).

    The Primary Good is good, pure and simple, not by virtue of connection with some thing else, because there is nothing else above it. All things are below It, and receive good from It. It is further more an agent, whose action is intellect (The Higher Self), life, and every thing in which there is life and intelligence. It should not be supposed that evil/bad is opposite to the Primary Good, because there is no intermediary between them. The Primary Good has no opposite. Good either does not exist, or if it does exist, it has no opposite what so ever. But it is impossible for the Good not to exist, because it is the cause of causes.One will judge others as long as one is in duality say Guru Amardas in Raag Suhi;

    ਬੁਰਾ ਭਲਾ ਤਿਚਰੁ ਆਖਦਾ ਜਿਚਰੁ ਹੈ ਦੁਹੁ ਮਾਹਿ ॥

    Burā bẖalā ṯicẖar ākẖ¬ḏā jicẖar hai ḏuhu māhi.

    One calls others bad and good, as long as he is in duality.
    -----Guru Amardas, Raag Suhi, AGGS, Page 757-6

    The only thing for emancipation or union with the Akal Purkh is through love of devotion and living under Its Will/Fear; thus one should make an honest attempt to become a candidate for It’s Grace with complete removal of duality from the mind. It is the Grace of the Akal Purkh necessary to cross this worldly ocean (ਭਵਜਲ) by following the teachings incorporated in the Sabd Guru.

    Virinder S. Grewal
    Williamston, MI
     
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    This is a good point:


    Inherent to creation is the existence of opposites. Everything exists in contrast: there can be no good without evil, no right without wrong, no pleasure without pain, no security without insecurity, no happiness without unhappiness, no teacher without a student, no parent without a child, no enlightenment without delusion, and so forth. Life moves in cycles going from one extreme to the other. Non-dualism assumes that these dichotomies are illusionary at worst or inaccurate conveniences at best and similarly the pictures and idols of Gurus/Akal Purkh, as the later is formless (ਨਿਰੰਕਾਰ).

    Each opposite in a pair of "opposites" is really the reciprocal of the other ( 3/1 and 1/3 are not equal, but they do create balance together). And unlike the mathematical reciprocal, the reciprocal relationship between teacher/student or parent/child expands to something greater, because each means more than itself alone due to its connection with the other. They cannot be disconnected except in the mind.

    Thanks for this time to think new thoughts.
     
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  4. vsgrewal48895

    vsgrewal48895
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    Thanks for your review.\Virinder
     
  5. Amarpal

    Amarpal
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    Dear Virinder Ji,

    This post is another excellent contribution from you.

    I too want to contribute to it this discussion.

    As I understand ‘Duality’ means two natures of the same entity e.g. good – bad; hot – cold; attraction – aversion; slow – fast; and so on. This dual categorization results from the relative nature of our living. If the entity suits us we say it is good otherwise it is bad. If the temperature is above that of our body, we say it is hot, if less it is said to be cold. If we over take a fellow on road we say she or he is walking slowly, those who over take us we sat they are fast. In fact each is a state of being; what it is with respect to an individual, decides the attribute the individual will give out of the dual nature.


    Guru Sahib has asked us to rise above duality. Anything entity that emerges from relative judgment as it source, cannot be real. Guru Sahib is asking us to move in the direction of ‘The Absolute’.

    If we are able to assimilate this teaching in our way of thinking and it becomes our nature itself, then we will see it as a state and nothing more. Pleasure and pain will merge as events; events over a period of time will merge into one as life, many lives in this creation will become the roops (forms) of the same entity; living and non-livings will become the two aspects to the ‘Totality’ making Creator and its creation as one and this ‘Totality’ is the ‘Source; this source, as I understand is ‘The Sat’.

    Guru Sahib by asking us to rise above dualities, as I understand, is putting us on the path to ‘The Sat’ i.e. Ek Oankar.

    With love and respect for all

    Amarpal Singh
     
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  6. vsgrewal48895

    vsgrewal48895
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    Thanks Amar Pal Ji for being on the same page and frequency of the thought.

    Regards.

    Virinder
     

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