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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
Can God And Ego Co-exist?
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<blockquote data-quote="Archived_member14" data-source="post: 176414" data-attributes="member: 586"><p>Ego is conceit. And conceit is not going away any time soon. Together with 'attachment to being', it is eradicated only when ignorance is completely eradicated. First one gets rid of wrong understanding and with this are eradicated, doubt, jealousy and miserliness. With the development of more understanding, sensuous attachment goes away, hence also aversion. In the mean time however and as with all realities, conceit must be recognized and understood for what it is. So although it is invariably going to arise very often in a day, it will not be seen as good / useful. To think otherwise would be an instance of wrong understanding and therefore takes one away further from the possibility of ever getting rid of conceit. </p><p></p><p>Also one needs to recognize the difference between conceit, attachment and self-view. Conceit is the sense of “I”; “mine” is attachment, whereas “me” is self-view. Conceit is self-importance, characterized by comparision and therefore exists not only when we think ourselves better, but also when we think we are equal to or lower than. It is there when we are critical of ourselves and others. When we look into the mirror and wonder whether our clothes, hair or beard looks OK, conceit is present. When we reflect on where we stand in comparison with others be it in terms of looks, ability, intelligence, wealth, knowledge, good deeds, bad deeds and so on, it is due to conceit. Just being self-conscious is more often than not, manifestation of conceit.</p><p></p><p>So it is really very silly isn't it, this conceit? Indeed it would appear that what we call madness is in fact conceit arising to a greater extent than normal. And this is probably why dictators for example, appear mad to us.</p><p></p><p>Can we function without conceit? Not if we are going to live as householders. But does this mean that we think it useful? No. </p><p>First, not all our thoughts and actions are motivated by conceit. Much of our day is driven by attachment to sense objects without any conceit. And although when reacting with other people conceit does invariably arise, in between there are more moments without it, for example, when experiencing aversion, envy, miserliness, regret, doubt and when restless. And with wholesome states such as generosity, kindness, morality, compassion, faith, understanding and so on, there is of course no conceit.</p><p></p><p>Second, as good qualities are developed, evil ones arise less often, including conceit. Therefore for someone who has eradicated wrong understanding, doubt, envy and miserliness, conceit has by then decreased quite a bit. And later when sense attachment and aversion is gone, even less opportunity arises for conceit to arise. At this stage, one can still choose to live the life of a householder. </p><p></p><p>I think that you can see now, that conceit can be done without and indeed it must. A person with little conceit will function very well as a householder, being that he will be an inspiration to those around him like no other person can. Attachment and aversion is replaced by kindness and this is the ideal way to interact with other people. At the same time however, this person will be even more alert to conceit and find even the subtle expressions very ugly. His inclination would therefore, naturally be towards the total eradication, and when this does happen, life as a householder will not be possible anymore.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 176414, member: 586"] Ego is conceit. And conceit is not going away any time soon. Together with 'attachment to being', it is eradicated only when ignorance is completely eradicated. First one gets rid of wrong understanding and with this are eradicated, doubt, jealousy and miserliness. With the development of more understanding, sensuous attachment goes away, hence also aversion. In the mean time however and as with all realities, conceit must be recognized and understood for what it is. So although it is invariably going to arise very often in a day, it will not be seen as good / useful. To think otherwise would be an instance of wrong understanding and therefore takes one away further from the possibility of ever getting rid of conceit. Also one needs to recognize the difference between conceit, attachment and self-view. Conceit is the sense of “I”; “mine” is attachment, whereas “me” is self-view. Conceit is self-importance, characterized by comparision and therefore exists not only when we think ourselves better, but also when we think we are equal to or lower than. It is there when we are critical of ourselves and others. When we look into the mirror and wonder whether our clothes, hair or beard looks OK, conceit is present. When we reflect on where we stand in comparison with others be it in terms of looks, ability, intelligence, wealth, knowledge, good deeds, bad deeds and so on, it is due to conceit. Just being self-conscious is more often than not, manifestation of conceit. So it is really very silly isn't it, this conceit? Indeed it would appear that what we call madness is in fact conceit arising to a greater extent than normal. And this is probably why dictators for example, appear mad to us. Can we function without conceit? Not if we are going to live as householders. But does this mean that we think it useful? No. First, not all our thoughts and actions are motivated by conceit. Much of our day is driven by attachment to sense objects without any conceit. And although when reacting with other people conceit does invariably arise, in between there are more moments without it, for example, when experiencing aversion, envy, miserliness, regret, doubt and when restless. And with wholesome states such as generosity, kindness, morality, compassion, faith, understanding and so on, there is of course no conceit. Second, as good qualities are developed, evil ones arise less often, including conceit. Therefore for someone who has eradicated wrong understanding, doubt, envy and miserliness, conceit has by then decreased quite a bit. And later when sense attachment and aversion is gone, even less opportunity arises for conceit to arise. At this stage, one can still choose to live the life of a householder. I think that you can see now, that conceit can be done without and indeed it must. A person with little conceit will function very well as a householder, being that he will be an inspiration to those around him like no other person can. Attachment and aversion is replaced by kindness and this is the ideal way to interact with other people. At the same time however, this person will be even more alert to conceit and find even the subtle expressions very ugly. His inclination would therefore, naturally be towards the total eradication, and when this does happen, life as a householder will not be possible anymore. [/QUOTE]
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Can God And Ego Co-exist?
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