☀️ JOIN SPN MOBILE
Forums
New posts
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
What's new
New posts
New media
New media comments
New resources
Latest activity
Videos
New media
New comments
Library
Latest reviews
Donate
Log in
Register
What's new
New posts
Menu
Log in
Register
Install the app
Install
Welcome to all New Sikh Philosophy Network Forums!
Explore Sikh Sikhi Sikhism...
Sign up
Log in
Discussions
Interfaith Dialogues
Are Lascivious Thoughts Immoral If Not Acted On?
JavaScript is disabled. For a better experience, please enable JavaScript in your browser before proceeding.
You are using an out of date browser. It may not display this or other websites correctly.
You should upgrade or use an
alternative browser
.
Reply to thread
Message
<blockquote data-quote="passingby" data-source="post: 152357" data-attributes="member: 13860"><p>Thank you Ambarsaria ji. But you have mixed up a couple of concepts into one pack whereas they are separate and in fact opposite of each other.</p><p></p><p>#Watching your mind is different from controlling it. Observing and being aware of one's mind does not make it controlled and suppressed and closed. Control and observation are two fundamentally different processes. Awareness of your mind and its movement is the most intimate way of knowing one's own self. Pure observation is devoid of any control. It gives the same treatment to the undesirable and the desirable thoughts, it just observes.</p><p>From this observation comes an inescapable understanding. One cannot deny one's egoistic orientations, or one's true intention and how one is living a life of sham and disconnect. It generates an understanding of how in our daily life we are using our actions and language to convey something separate and different from what is inside.</p><p>#The practice of being an observer of your own mind does not make you less social, or less active. On the other hand it makes you authentic in your ways, more sincere, more genuine.</p><p></p><p>This is not just a Hindu practice. Going by the prevalence its 99% a Buddhist practice. Modern Hinduism does not practice much of it. Its more focussed on concentration, except for neo-advatic people, but they go a step further with the question 'Who is observing?'. It is, as I mentioned, prevalent in may traditions. </p><p>In fact it is <strong>a natural way of understanding</strong>. We already do it! Every sincere person, every one who has an interest in betterment does it! Only difference is whether he labels it as a skill/tool or not.</p><p>This skill is NOT associated with any posture or any particular time or any particular mantra. Not at all.</p><p></p><p>I beg to differ. Much the opposite happens. As I mentioned earlier you become more powerful, sincere and authentic. There arises a certain something in one's self/core mind which actually makes you free. A lot can be said on this, but not needed here.</p><p> NOT AT ALL! In fact quite the opposite. You have not understood the process yet. Control and unfettered Observation are NOT the same!</p><p></p><p>I do not have the arguments ready but my readings of Gurbani communicate to me that there is nothing conflicting at all. If anything Gurbani is closer to this process. </p><p>Whether one takes 'Achet' as an adjective of Nar or Paap, clearly the stress is on the the unconscious movements of mind.</p><p></p><p>A lot more can be said on this with a focused and thorough research.</p><p></p><p>You are getting is wrong. To equip oneself would mean to be in possession of understanding which is a direct result of awareness and observation. You've used the word 'cover'. In fact observation 'uncovers'.</p><p></p><p>I know that there is a fear that Hinduism is trying to spread itself over Sikhism. And amongst the Sikh circle there is a movement to counter this. My posts here at SPN might seem like I am bringing in Hinduism. But I would like to make it clear that this is NOT my intention.</p><p>I am of the opinion that modern and scientific understanding of human psychology is much required for greater understanding of religion itself. This is a part of it.</p><p>I also do not feel that there is any danger in knowing what these things are. All of these have brought me closer to Gurbani today than I was years ago. </p><p>I am a practical person myself and do not indulge in theory. What I brought out in my post may look like hocus-pocus in the first look but it is not. It is very practical, very simple and very helpful.</p><p>Let me cite an example here. When we do Naam Jaap, there are two things which happen in our mind. The sound we produce becomes the object of our attention and our attention becomes the observer of our sound. After a few moments one's attention tends to wander of to a new object (some thought or memory or a visual etc). One then becomes aware of the fact that attention has wandered. One observes the happening, observes the new object of attention and then gently (exercising one' will) brings the attention back to the Jaap. This is simple but helpful!</p><p>Even after this if any of SPN admins feel my posts are leaning too much towards Hinduism or Buddhism, please pm me and I shall desist. </p><p></p><p>I shall stop here.</p></blockquote><p></p>
[QUOTE="passingby, post: 152357, member: 13860"] Thank you Ambarsaria ji. But you have mixed up a couple of concepts into one pack whereas they are separate and in fact opposite of each other. #Watching your mind is different from controlling it. Observing and being aware of one's mind does not make it controlled and suppressed and closed. Control and observation are two fundamentally different processes. Awareness of your mind and its movement is the most intimate way of knowing one's own self. Pure observation is devoid of any control. It gives the same treatment to the undesirable and the desirable thoughts, it just observes. From this observation comes an inescapable understanding. One cannot deny one's egoistic orientations, or one's true intention and how one is living a life of sham and disconnect. It generates an understanding of how in our daily life we are using our actions and language to convey something separate and different from what is inside. #The practice of being an observer of your own mind does not make you less social, or less active. On the other hand it makes you authentic in your ways, more sincere, more genuine. This is not just a Hindu practice. Going by the prevalence its 99% a Buddhist practice. Modern Hinduism does not practice much of it. Its more focussed on concentration, except for neo-advatic people, but they go a step further with the question 'Who is observing?'. It is, as I mentioned, prevalent in may traditions. In fact it is [B]a natural way of understanding[/B]. We already do it! Every sincere person, every one who has an interest in betterment does it! Only difference is whether he labels it as a skill/tool or not. This skill is NOT associated with any posture or any particular time or any particular mantra. Not at all. I beg to differ. Much the opposite happens. As I mentioned earlier you become more powerful, sincere and authentic. There arises a certain something in one's self/core mind which actually makes you free. A lot can be said on this, but not needed here. NOT AT ALL! In fact quite the opposite. You have not understood the process yet. Control and unfettered Observation are NOT the same! I do not have the arguments ready but my readings of Gurbani communicate to me that there is nothing conflicting at all. If anything Gurbani is closer to this process. Whether one takes 'Achet' as an adjective of Nar or Paap, clearly the stress is on the the unconscious movements of mind. A lot more can be said on this with a focused and thorough research. You are getting is wrong. To equip oneself would mean to be in possession of understanding which is a direct result of awareness and observation. You've used the word 'cover'. In fact observation 'uncovers'. I know that there is a fear that Hinduism is trying to spread itself over Sikhism. And amongst the Sikh circle there is a movement to counter this. My posts here at SPN might seem like I am bringing in Hinduism. But I would like to make it clear that this is NOT my intention. I am of the opinion that modern and scientific understanding of human psychology is much required for greater understanding of religion itself. This is a part of it. I also do not feel that there is any danger in knowing what these things are. All of these have brought me closer to Gurbani today than I was years ago. I am a practical person myself and do not indulge in theory. What I brought out in my post may look like hocus-pocus in the first look but it is not. It is very practical, very simple and very helpful. Let me cite an example here. When we do Naam Jaap, there are two things which happen in our mind. The sound we produce becomes the object of our attention and our attention becomes the observer of our sound. After a few moments one's attention tends to wander of to a new object (some thought or memory or a visual etc). One then becomes aware of the fact that attention has wandered. One observes the happening, observes the new object of attention and then gently (exercising one' will) brings the attention back to the Jaap. This is simple but helpful! Even after this if any of SPN admins feel my posts are leaning too much towards Hinduism or Buddhism, please pm me and I shall desist. I shall stop here. [/QUOTE]
Insert quotes…
Verification
Post reply
Discussions
Interfaith Dialogues
Are Lascivious Thoughts Immoral If Not Acted On?
This site uses cookies to help personalise content, tailor your experience and to keep you logged in if you register.
By continuing to use this site, you are consenting to our use of cookies.
Accept
Learn more…
Top