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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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Discussions
Hard Talk
How To Recognize A Fake Preacher/Pop Up Guru/Fake Baba Etc
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<blockquote data-quote="Archived_member14" data-source="post: 143138" data-attributes="member: 586"><p>Caspian ji,</p><p></p><p>Most thread headings do not arouse my interest and so I avoid opening and reading them. And this morning I came in with the intention to respond to one thread posted yesterday regarding ‘aversion towards Islam’ by way of making a statement about aversion in general. But that thread for some reason has been removed. My attention was then drawn to this one and I opened the last page with your comment at the top. </p><p></p><p>I was reminded about my own thoughts on a similar topic a few years ago. At the time I had come to the conclusion that people are attracted to teachings and teachers in accordance to their accumulated tendencies. Indeed it is not so much a matter of ‘learning’ something new, but rather hearing that which one has an inclination for and already accepted in the past (read past lives).</p><p></p><p>The problem however is this; all teachings about what is and what should be, comes with it a sense of being *right*. This is due to the fact that any wrong perceptions and ideas associated must be accompanied by attachment and with this is pleasant feeling. And the truth is that we are moved from moment to moment all our life, by attraction towards pleasant feelings and resistance to unpleasant feelings. On top of this is conceit, which is also usually accompanied by pleasant feelings, and this acts to resist any suggestion that perhaps “we” are wrong. </p><p></p><p>Furthermore is the problem of the “birds of a feather flock together” phenomenon. We find people who agree with us which further give the impression of our being on the right track. Besides, we are in the company of ‘friends’, and essentially this is based on the attachment to sense pleasures.</p><p></p><p>So we have wrong understandings, attachment and conceit all reinforcing each other and this makes it ever hard to question what we hear and are attracted by. </p><p></p><p>My conclusion at the time was that nothing can then be done. We’d always have all sorts of views going around with people being attracted to one or more of them. And we’d have teachers and fake gurus who teach them and towards whom there is so much attachment, that no one can prove to their followers, that they are wrong. This is the “all embracing net of views” which the whole world unwittingly gets caught in. </p><p></p><p>You asked:</p><p>Quote:</p><p>Is it not possible for someone to be compassionate and humble; yet, still be a fake guru? </p><p></p><p></p><p>C: I personally do not think so. Humility comes from understanding and compassion is aimed at the wellbeing of the other. </p><p></p><p>And I’ll add, that the goodness in terms of morality of another person is determined not simply by having ‘known’ him for a long time, not to speak of the position of a disciple on lower ground, looking up at the guru. It is known by living with him for a good period of time and observing his behavior in all circumstances. But of course, this is only possible if one has the ability to discern and has good morality oneself. </p><p></p><p></p><p>Quote:</p><p>What is it that makes a guru a guru? If it's something along the lines of "illuminating the truth" (which is a quite frequent response on these forums, that a Guru is someone who shows you the truth) is it not possible to believe something to be true; yet still be wrong?</p><p></p><p></p><p>C: Of course, and that is what gives power to the guru, namely our own ignorance and attachments. </p><p></p><p>The person who has some level of right understanding will be able to recognize false teachings. Sometimes however, the guru simply repeats what he has read in certain texts that do reflect the truth. In this case, getting into serious discussions with the guru is the one way which allows any superficiality to be exposed. But this is about the individual concerned and not a matter of exposing the guru. </p><p></p><p>And as with the case of morality, the individual here would have to have some degree of wisdom himself. His aim is the development of his own understanding and therefore he would rightly not concern himself with trying to expose anyone. After all, simply to expose a guru does not make other disciples, those who are essentially fools, any wiser. We can only help by talking about the truth ourselves and this is never a matter of ‘persons’. You would talk about what is right and what is wrong and your audience may in the process come to recognize the wrongness of teachings by others, and this would be exactly due to his own wisdom accumulated from the past (I know that you do not believe in past lives ;-)).</p><p></p><p>In conclusion, I believe that we should all try to develop our own understanding and not concern ourselves with matters of the ‘world’, particularly when it comes to other people’s inclination to follow this or that teaching and guru. Besides, an elephant stuck in the mud can’t pull to safety another elephant similarly stuck. But of course only with the arising of wisdom is there this realization, which like everything else, can’t be made to arise by will…………...</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 143138, member: 586"] Caspian ji, Most thread headings do not arouse my interest and so I avoid opening and reading them. And this morning I came in with the intention to respond to one thread posted yesterday regarding ‘aversion towards Islam’ by way of making a statement about aversion in general. But that thread for some reason has been removed. My attention was then drawn to this one and I opened the last page with your comment at the top. I was reminded about my own thoughts on a similar topic a few years ago. At the time I had come to the conclusion that people are attracted to teachings and teachers in accordance to their accumulated tendencies. Indeed it is not so much a matter of ‘learning’ something new, but rather hearing that which one has an inclination for and already accepted in the past (read past lives). The problem however is this; all teachings about what is and what should be, comes with it a sense of being *right*. This is due to the fact that any wrong perceptions and ideas associated must be accompanied by attachment and with this is pleasant feeling. And the truth is that we are moved from moment to moment all our life, by attraction towards pleasant feelings and resistance to unpleasant feelings. On top of this is conceit, which is also usually accompanied by pleasant feelings, and this acts to resist any suggestion that perhaps “we” are wrong. Furthermore is the problem of the “birds of a feather flock together” phenomenon. We find people who agree with us which further give the impression of our being on the right track. Besides, we are in the company of ‘friends’, and essentially this is based on the attachment to sense pleasures. So we have wrong understandings, attachment and conceit all reinforcing each other and this makes it ever hard to question what we hear and are attracted by. My conclusion at the time was that nothing can then be done. We’d always have all sorts of views going around with people being attracted to one or more of them. And we’d have teachers and fake gurus who teach them and towards whom there is so much attachment, that no one can prove to their followers, that they are wrong. This is the “all embracing net of views” which the whole world unwittingly gets caught in. You asked: Quote: Is it not possible for someone to be compassionate and humble; yet, still be a fake guru? C: I personally do not think so. Humility comes from understanding and compassion is aimed at the wellbeing of the other. And I’ll add, that the goodness in terms of morality of another person is determined not simply by having ‘known’ him for a long time, not to speak of the position of a disciple on lower ground, looking up at the guru. It is known by living with him for a good period of time and observing his behavior in all circumstances. But of course, this is only possible if one has the ability to discern and has good morality oneself. Quote: What is it that makes a guru a guru? If it's something along the lines of "illuminating the truth" (which is a quite frequent response on these forums, that a Guru is someone who shows you the truth) is it not possible to believe something to be true; yet still be wrong? C: Of course, and that is what gives power to the guru, namely our own ignorance and attachments. The person who has some level of right understanding will be able to recognize false teachings. Sometimes however, the guru simply repeats what he has read in certain texts that do reflect the truth. In this case, getting into serious discussions with the guru is the one way which allows any superficiality to be exposed. But this is about the individual concerned and not a matter of exposing the guru. And as with the case of morality, the individual here would have to have some degree of wisdom himself. His aim is the development of his own understanding and therefore he would rightly not concern himself with trying to expose anyone. After all, simply to expose a guru does not make other disciples, those who are essentially fools, any wiser. We can only help by talking about the truth ourselves and this is never a matter of ‘persons’. You would talk about what is right and what is wrong and your audience may in the process come to recognize the wrongness of teachings by others, and this would be exactly due to his own wisdom accumulated from the past (I know that you do not believe in past lives ;-)). In conclusion, I believe that we should all try to develop our own understanding and not concern ourselves with matters of the ‘world’, particularly when it comes to other people’s inclination to follow this or that teaching and guru. Besides, an elephant stuck in the mud can’t pull to safety another elephant similarly stuck. But of course only with the arising of wisdom is there this realization, which like everything else, can’t be made to arise by will…………... [/QUOTE]
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