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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="nrkalee" data-source="post: 55579" data-attributes="member: 4861"><p>A chariot is drawn by five horses that represent the five senses. The mind is the reigns. The horseman is the intelligence, and the chariot itself the body. The self or the soul is a passenger. </p><p></p><p>The passenger desires sense gratification. Therefore, the intelligence is using the mind and senses to dash about tasting various pleasures of the world. The soul enjoys or suffers the consequences. </p><p></p><p>Now, the mind is like a powerful computer. It’s automatically programmed to seek pleasures and offer it for your use. Basically, it is like a search engine that offers up what ever it is that you have been previously searching for. If you have been surfing for porn, then the mind will display addresses of various such sites in almost the same manner that the Internet prompts, offers you related sites. If you look for God, then it will, without delay or duplicity, offer you sites on that subject. The mind is in short very like a machine that operates on artificial intelligence. </p><p></p><p>Now, to control this vehicle, is easy. </p><p></p><p>First and foremost, you need the knowledge. Basically, you should know where it is advantageous to go to. Which inputs are advantageous for you to smell, taste, and experience so as to obtain an advantageous future setting. Needless to say, all this will only make sense if you have a full working knowledge of the world as is described in the shastras. Meaning, you should know with certainty that with death comes a new placement, a new setting, a new body. Some bodies are desirable, some placements are optimal, others not so, etc., etc. Frankly, these answers can only be provided by the shastras in conjunction with a self-realized person. Just some smattering of religiosity is will not do. Just any old scriptures will not do. A realized person, using revealed scriptures* alone can give you firm guidance. Crystal clear understanding is a prerequisite. Incomplete ideologies, pseudo teachers, etc., will not get you anywhere. </p><p></p><p>Once the knowledge is acquired, then the desire to go to that destination can be fixed. Once the destination is fixed, the intelligence can be directed to take the chariot to that destination. The mind and sense will obey. </p><p></p><p>Ultimately, it is as simple as driving a car to a particular destination, say Chandni Chowk in old city Delhi. You have to know where it is to get there! </p><p></p><p>It is a little difficult to differentiate between the mind and the intelligence as both appear to speak you as your conscience. There are other pitfalls as well. In the end, you will realize that one simply cannot get out because the pleasures of the world are far too strong. Therefore, the only way out is …if you need to know more ask.</p><p></p><p>* By revealed scriptures I mean Vedic Literatures. Everything else is too messed up.</p></blockquote><p></p>
[QUOTE="nrkalee, post: 55579, member: 4861"] A chariot is drawn by five horses that represent the five senses. The mind is the reigns. The horseman is the intelligence, and the chariot itself the body. The self or the soul is a passenger. The passenger desires sense gratification. Therefore, the intelligence is using the mind and senses to dash about tasting various pleasures of the world. The soul enjoys or suffers the consequences. Now, the mind is like a powerful computer. It’s automatically programmed to seek pleasures and offer it for your use. Basically, it is like a search engine that offers up what ever it is that you have been previously searching for. If you have been surfing for porn, then the mind will display addresses of various such sites in almost the same manner that the Internet prompts, offers you related sites. If you look for God, then it will, without delay or duplicity, offer you sites on that subject. The mind is in short very like a machine that operates on artificial intelligence. Now, to control this vehicle, is easy. First and foremost, you need the knowledge. Basically, you should know where it is advantageous to go to. Which inputs are advantageous for you to smell, taste, and experience so as to obtain an advantageous future setting. Needless to say, all this will only make sense if you have a full working knowledge of the world as is described in the shastras. Meaning, you should know with certainty that with death comes a new placement, a new setting, a new body. Some bodies are desirable, some placements are optimal, others not so, etc., etc. Frankly, these answers can only be provided by the shastras in conjunction with a self-realized person. Just some smattering of religiosity is will not do. Just any old scriptures will not do. A realized person, using revealed scriptures* alone can give you firm guidance. Crystal clear understanding is a prerequisite. Incomplete ideologies, pseudo teachers, etc., will not get you anywhere. Once the knowledge is acquired, then the desire to go to that destination can be fixed. Once the destination is fixed, the intelligence can be directed to take the chariot to that destination. The mind and sense will obey. Ultimately, it is as simple as driving a car to a particular destination, say Chandni Chowk in old city Delhi. You have to know where it is to get there! It is a little difficult to differentiate between the mind and the intelligence as both appear to speak you as your conscience. There are other pitfalls as well. In the end, you will realize that one simply cannot get out because the pleasures of the world are far too strong. Therefore, the only way out is …if you need to know more ask. * By revealed scriptures I mean Vedic Literatures. Everything else is too messed up. [/QUOTE]
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