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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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Interfaith Dialogues
Are Lascivious Thoughts Immoral If Not Acted On?
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<blockquote data-quote="Archived_member14" data-source="post: 152455" data-attributes="member: 586"><p>Harry ji,</p><p></p><p>I would like to comment on this message of yours.</p><p></p><p></p><p></p><p></p><p>There may be a point where the mind becomes markedly pure, but this I believe is a long, long way away. In the meantime a sign of being on the right track would I think, be that one sees more and more of one's own faults. Hence I believe the impression would be more or less as what your friend says, 'a cesspit'.</p><p></p><p></p><p></p><p></p><p></p><p>Different people, different accumulated tendencies. Discontent can sometimes follow from having some glimpse into the nature of reality, namely that it is impermanent and insubstantial. And contentment may actually be manifestation of the bliss of ignorance. What I'm saying is that we should not think in terms of contentment / discontentment to judge whether someone is on the right track or not.</p><p></p><p>With regard to morality, it is said that one needs to live with the particular person for a long time before coming to a conclusion whether that person is moral or not and this too, one must be moral oneself. With regard to wisdom, this happens through questioning and discussions and again, we ourselves must first have some wisdom. </p><p></p><p>I do not think it is helpful to go by the kind of perception such as that, "For some men, these are not just fleeting thoughts, they are a whole separate parallel life". </p><p></p><p>Fleetingness is the nature of all states.</p><p>That we get the impression of thoughts lasting is exactly because of ignorance. What actually happens is that thinking arises and falls away very rapidly, only that one perception links with another which then gives the impression of continuity. We can see that when we think of others with kindness, this doesn't appear to last very long, but quickly other impressions come in. This is because compared to such things as attachment, aversion and conceit, the tendency to kindness is so little. On the other hand, when we are angry with someone or attached to something, this seems to go on for a long time. </p><p></p><p>What actually happens is that because attachment and aversion arises so easily, it conditions thoughts in a way where one set of perceptions lead to another, hence these continue to arise again and again. And of course, we can see that in fact, other experiences, such as seeing and hearing rise and fall away in between all the time. Except that due to the great amount of ignorance, these are not known but instead one is "lost in the thoughts". And this continues until some perception through one of the senses are strong enough to start another train of thought, at which point one may suddenly feel overwhelmed by the weight of the preceding obsessive thought and begin to think of something else (with attachment of course). </p><p></p><p>Thinking with aversion is the result of seeing the negative side of the person. If however, due to conditions, one suddenly had thoughts about the positive side of that person; the train of thought can be seen to be completely different. This shows that what we think is determined by whether the consciousness is rooted in wholesome factors or unwholesome factors and that no thought really lasts. Indeed if we are just a little observant, we can see that even when being obsessed, actually other thoughts come in all the time, although too insignificant to change the general direction.</p><p></p><p>Yes, obsession does take place. But instead of suggesting that 'for some people thoughts are fleeting and for others they are not', you should be saying that 'sometimes there is obsession and sometimes not'. You could also point out the perhaps the obsession is due to the attachment or aversion being stronger than when there is no obsession. But whether one thinks for a few seconds about something or hours on end about it, the fact remains that thoughts arise and fall away instantly. </p><p></p><p>And besides, being obsessed or not is not even the deciding factor as to how much of ignorance and craving there is. Some person with attention deficiency may find himself jumping from one object to another all day, while another in being obsessed with just one or two things, may at other times be experiencing more wholesome states.</p><p></p><p></p><p></p><p></p><p></p><p>If wisdom arises, this is in spite of the attachment and ignorance and not as a result of it. And wisdom will know this! If we get the impression that we have learnt something from past wrongs, this likely is an instance of attachment and not of wisdom.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 152455, member: 586"] Harry ji, I would like to comment on this message of yours. There may be a point where the mind becomes markedly pure, but this I believe is a long, long way away. In the meantime a sign of being on the right track would I think, be that one sees more and more of one's own faults. Hence I believe the impression would be more or less as what your friend says, 'a cesspit'. Different people, different accumulated tendencies. Discontent can sometimes follow from having some glimpse into the nature of reality, namely that it is impermanent and insubstantial. And contentment may actually be manifestation of the bliss of ignorance. What I'm saying is that we should not think in terms of contentment / discontentment to judge whether someone is on the right track or not. With regard to morality, it is said that one needs to live with the particular person for a long time before coming to a conclusion whether that person is moral or not and this too, one must be moral oneself. With regard to wisdom, this happens through questioning and discussions and again, we ourselves must first have some wisdom. I do not think it is helpful to go by the kind of perception such as that, "For some men, these are not just fleeting thoughts, they are a whole separate parallel life". Fleetingness is the nature of all states. That we get the impression of thoughts lasting is exactly because of ignorance. What actually happens is that thinking arises and falls away very rapidly, only that one perception links with another which then gives the impression of continuity. We can see that when we think of others with kindness, this doesn't appear to last very long, but quickly other impressions come in. This is because compared to such things as attachment, aversion and conceit, the tendency to kindness is so little. On the other hand, when we are angry with someone or attached to something, this seems to go on for a long time. What actually happens is that because attachment and aversion arises so easily, it conditions thoughts in a way where one set of perceptions lead to another, hence these continue to arise again and again. And of course, we can see that in fact, other experiences, such as seeing and hearing rise and fall away in between all the time. Except that due to the great amount of ignorance, these are not known but instead one is "lost in the thoughts". And this continues until some perception through one of the senses are strong enough to start another train of thought, at which point one may suddenly feel overwhelmed by the weight of the preceding obsessive thought and begin to think of something else (with attachment of course). Thinking with aversion is the result of seeing the negative side of the person. If however, due to conditions, one suddenly had thoughts about the positive side of that person; the train of thought can be seen to be completely different. This shows that what we think is determined by whether the consciousness is rooted in wholesome factors or unwholesome factors and that no thought really lasts. Indeed if we are just a little observant, we can see that even when being obsessed, actually other thoughts come in all the time, although too insignificant to change the general direction. Yes, obsession does take place. But instead of suggesting that 'for some people thoughts are fleeting and for others they are not', you should be saying that 'sometimes there is obsession and sometimes not'. You could also point out the perhaps the obsession is due to the attachment or aversion being stronger than when there is no obsession. But whether one thinks for a few seconds about something or hours on end about it, the fact remains that thoughts arise and fall away instantly. And besides, being obsessed or not is not even the deciding factor as to how much of ignorance and craving there is. Some person with attention deficiency may find himself jumping from one object to another all day, while another in being obsessed with just one or two things, may at other times be experiencing more wholesome states. If wisdom arises, this is in spite of the attachment and ignorance and not as a result of it. And wisdom will know this! If we get the impression that we have learnt something from past wrongs, this likely is an instance of attachment and not of wisdom. [/QUOTE]
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Are Lascivious Thoughts Immoral If Not Acted On?
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