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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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<blockquote data-quote="Archived_member14" data-source="post: 161496" data-attributes="member: 586"><p>Harry ji,</p><p></p><p></p><p>You wrote:</p><p></p><p></p><p>It did, in the sense that I thought you meant something else, namely that mental phenomena is a product of material phenomena. </p><p></p><p>But allow me to comment on what you wrote and please don't mind that I'm quite critical.</p><p>Your original response to Lucky ji:</p><p></p><p></p><p></p><p>I do agree with the idea that one should not chase after goodness (your spirituality) and that it is more a product of actions aimed at something else. My reason however is that such aiming is motivated by self and desire for result and therefore can't be good. </p><p></p><p>Now on to what you wrote in your message to me.</p><p></p><p></p><p></p><p></p><p>I think one mistake you did was to identify your actions as being “physical attribute”. What you are referring to are in fact mental actions, some perhaps expressed through the body. But mind is always the forerunner, so it was rather misleading to call all this, physical attribute.</p><p></p><p></p><p></p><p></p><p>The past is gone; the only basis for right knowledge and understanding is “now”. Thinking back about the past and drawing from it any lesson is an instance of ignorance about what is now. It is thinking with aversion or attachment and therefore must involve perversion of perception. So why take it seriously.</p><p></p><p></p><p></p><p>Even this is past and gone, but the thinking now is rooted in what? If it is attachment, then it must be with a perversion of perception, therefore best not taken seriously. If you are reminded about a past good, such as an instance of giving, or morality, or kindness, this could in fact be thought about wholesomely, however even this is gone. </p><p></p><p>But is it a correct attitude to say, “stop thinking and just do”? </p><p></p><p></p><p></p><p></p><p></p><p>Did you not arrive at the conclusion through thinking/ reasoning? Even if someone were to follow like sheep, it must still involve some deliberating no? And the “doing”, it must not be just going through the motions but rather with an aim of achieving something, is it not? And what is this something else, is it some spiritual gain? If so, then what is the difference between this and any other course of action aimed at the same? </p><p></p><p>And given that it is in fact following some set course of action (since you even suggest it to others) , be it as put forward by someone else or by oneself, how is this not a case of following rules and rituals?</p><p></p><p></p><p></p><p></p><p>This is what you are telling yourself now while thinking in retrospect. You make a connection between things based on what you presently give value to. And what you label as 'discipline', another person may simply admit as being change of habit. Some would even admit to the fact of attachment having simply changed objects.</p><p></p><p></p><p></p><p></p><p>The booze there is good reason, since this leads to moral misconduct and therefore could be motivated by even a minimal level of understanding. But even this should be understood as only temporary, since the tendency goes away only with enlightenment. </p><p></p><p>The other two on the other hand could well be motivated by attachment, conceit and wrong understanding. While there is still a long way to go before restraint from moral misconduct is developed to any degree, attachment to sense pleasures is reduced only by the highest level of wisdom, one which has seen through the nature of sense contacts and of sense desire. </p><p></p><p>Therefore if one thinks to reduce these instead of just developing more understanding about them, this must be due to wrong understanding with regard to their natures, and any subsequent course of action must be motivated by both attachment itself as well as conceit. The result is suppression of some kind and any idea about one's achievement must be delusory.</p><p></p><p></p><p></p><p></p><p>The only measure of progress is “now”. Is there more understanding about the nature of this moment, including any thinking that is going on? Is one aware of any attachment, conceit, aversion, feeling, sound, taste and so on that happen to be the object of consciousness at this very moment? If not, then one should at least acknowledge the ignorance, and this would be in fact a step in the right direction. Better this than think that one has made great progress when in fact what is being referred to point to the opposite direction.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 161496, member: 586"] Harry ji, You wrote: It did, in the sense that I thought you meant something else, namely that mental phenomena is a product of material phenomena. But allow me to comment on what you wrote and please don't mind that I'm quite critical. Your original response to Lucky ji: I do agree with the idea that one should not chase after goodness (your spirituality) and that it is more a product of actions aimed at something else. My reason however is that such aiming is motivated by self and desire for result and therefore can't be good. Now on to what you wrote in your message to me. I think one mistake you did was to identify your actions as being “physical attribute”. What you are referring to are in fact mental actions, some perhaps expressed through the body. But mind is always the forerunner, so it was rather misleading to call all this, physical attribute. The past is gone; the only basis for right knowledge and understanding is “now”. Thinking back about the past and drawing from it any lesson is an instance of ignorance about what is now. It is thinking with aversion or attachment and therefore must involve perversion of perception. So why take it seriously. Even this is past and gone, but the thinking now is rooted in what? If it is attachment, then it must be with a perversion of perception, therefore best not taken seriously. If you are reminded about a past good, such as an instance of giving, or morality, or kindness, this could in fact be thought about wholesomely, however even this is gone. But is it a correct attitude to say, “stop thinking and just do”? Did you not arrive at the conclusion through thinking/ reasoning? Even if someone were to follow like sheep, it must still involve some deliberating no? And the “doing”, it must not be just going through the motions but rather with an aim of achieving something, is it not? And what is this something else, is it some spiritual gain? If so, then what is the difference between this and any other course of action aimed at the same? And given that it is in fact following some set course of action (since you even suggest it to others) , be it as put forward by someone else or by oneself, how is this not a case of following rules and rituals? This is what you are telling yourself now while thinking in retrospect. You make a connection between things based on what you presently give value to. And what you label as 'discipline', another person may simply admit as being change of habit. Some would even admit to the fact of attachment having simply changed objects. The booze there is good reason, since this leads to moral misconduct and therefore could be motivated by even a minimal level of understanding. But even this should be understood as only temporary, since the tendency goes away only with enlightenment. The other two on the other hand could well be motivated by attachment, conceit and wrong understanding. While there is still a long way to go before restraint from moral misconduct is developed to any degree, attachment to sense pleasures is reduced only by the highest level of wisdom, one which has seen through the nature of sense contacts and of sense desire. Therefore if one thinks to reduce these instead of just developing more understanding about them, this must be due to wrong understanding with regard to their natures, and any subsequent course of action must be motivated by both attachment itself as well as conceit. The result is suppression of some kind and any idea about one's achievement must be delusory. The only measure of progress is “now”. Is there more understanding about the nature of this moment, including any thinking that is going on? Is one aware of any attachment, conceit, aversion, feeling, sound, taste and so on that happen to be the object of consciousness at this very moment? If not, then one should at least acknowledge the ignorance, and this would be in fact a step in the right direction. Better this than think that one has made great progress when in fact what is being referred to point to the opposite direction. [/QUOTE]
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