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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
Interfaith Dialogues
Are Lascivious Thoughts Immoral If Not Acted On?
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<blockquote data-quote="Archived_member14" data-source="post: 152615" data-attributes="member: 586"><p>Ambarsaria ji,</p><p></p><p></p><p></p><p></p><p>I've often wanted to ask you about this but hesitate due sometimes to fear of appearing stupid and sometimes for other reasons. But more than anyone here, you have expressed belief in the idea of "consonance with creation" and the implications of this, and if I remember correctly, you even once tried to explain death and rebirth using the idea. </p><p></p><p></p><p>I also know that you and others here have tried to explain the idea of Creator and Creation in a way that it then becomes impersonal. Although I don't see this as ever going to be achieved given that at the same time, there is belief in a 'soul'. Indeed as I see it, and this is also with science, the problem lies in the perception of a 'controlling agent'. Therefore no matter how hard we try to think in terms of impersonal phenomena, so long as there is the underlying need to look for a 'source' outside of the present moment experience, one can't escape from what I call 'self-view'.</p><p></p><p>But this is not what I wish to discuss here. What I wish to talk about is this, and here is where my mind comes into knots and why I fear appearing stupid.</p><p></p><p>If as you suggest that an animal in doing what it does, and the businessman who tries to be secure by whatever means, are both living in consonance with creation, why is it that you have a problem with people who discriminate between right and wrong, good and bad? Do you not see them as also living in consonance with creation? Obviously you do feel the need to remind others about this don't you, and this means that even you judge some attitudes as correct (hence in consonance) and others as incorrect (hence dissonant)? Is it not possible then, that even within the philosophy that you hold, there is much that must be wrong / bad while others are right / good?</p><p></p><p>Coming from a Buddhist perspective, when I observe an animal, what I see is a life of much conflict. Even a pet dog with a master who caters to all its needs, must be in a constant state of alert for the next thing that is going to happen. It is driven by greed day in and day out but unlike a human being, it has no clue about this, let alone how it can be overcome. The only time that it is not in conflict is when it is asleep. Therefore while a human being when awake has the possibility of finding a way to not be in conflict, a dog has no such chance to do this.</p><p></p><p>I think that you are projecting an ideal into the situation with animals and in effect, denying the truth. The same is being done with human beings as well, which makes it that when you said that you agreed with me in an earlier message, it must in fact not be so. Because while I do see a need to not dwell on any chance arising of unwholesome states for the fact that it has arisen and fallen away already, but at the same time consider these to be wrong, you on the other hand, appear to be actually denying that they are. And not only this, in thinking in terms of the "bigger picture", you actually make them appear as good!</p><p></p><p>But like I said, I am not clear about any of this so I may be wrong about what you think. So I would appreciate if you could clarify.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 152615, member: 586"] Ambarsaria ji, I've often wanted to ask you about this but hesitate due sometimes to fear of appearing stupid and sometimes for other reasons. But more than anyone here, you have expressed belief in the idea of "consonance with creation" and the implications of this, and if I remember correctly, you even once tried to explain death and rebirth using the idea. I also know that you and others here have tried to explain the idea of Creator and Creation in a way that it then becomes impersonal. Although I don't see this as ever going to be achieved given that at the same time, there is belief in a 'soul'. Indeed as I see it, and this is also with science, the problem lies in the perception of a 'controlling agent'. Therefore no matter how hard we try to think in terms of impersonal phenomena, so long as there is the underlying need to look for a 'source' outside of the present moment experience, one can't escape from what I call 'self-view'. But this is not what I wish to discuss here. What I wish to talk about is this, and here is where my mind comes into knots and why I fear appearing stupid. If as you suggest that an animal in doing what it does, and the businessman who tries to be secure by whatever means, are both living in consonance with creation, why is it that you have a problem with people who discriminate between right and wrong, good and bad? Do you not see them as also living in consonance with creation? Obviously you do feel the need to remind others about this don't you, and this means that even you judge some attitudes as correct (hence in consonance) and others as incorrect (hence dissonant)? Is it not possible then, that even within the philosophy that you hold, there is much that must be wrong / bad while others are right / good? Coming from a Buddhist perspective, when I observe an animal, what I see is a life of much conflict. Even a pet dog with a master who caters to all its needs, must be in a constant state of alert for the next thing that is going to happen. It is driven by greed day in and day out but unlike a human being, it has no clue about this, let alone how it can be overcome. The only time that it is not in conflict is when it is asleep. Therefore while a human being when awake has the possibility of finding a way to not be in conflict, a dog has no such chance to do this. I think that you are projecting an ideal into the situation with animals and in effect, denying the truth. The same is being done with human beings as well, which makes it that when you said that you agreed with me in an earlier message, it must in fact not be so. Because while I do see a need to not dwell on any chance arising of unwholesome states for the fact that it has arisen and fallen away already, but at the same time consider these to be wrong, you on the other hand, appear to be actually denying that they are. And not only this, in thinking in terms of the "bigger picture", you actually make them appear as good! But like I said, I am not clear about any of this so I may be wrong about what you think. So I would appreciate if you could clarify. [/QUOTE]
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Are Lascivious Thoughts Immoral If Not Acted On?
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