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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="Archived_Member16" data-source="post: 152643" data-attributes="member: 884"><p><span style="color: Navy">Sep 5, 2011</span></p><p><span style="color: Navy"><strong><span style="font-size: 18px">Conflict in us</span></strong></span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">S RADHAKRISHNAN | Sep 5, 2011, 01.35PM IST</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy"><em>The very term guru means the person who removes the darkness of your mind: Andhakara nirodhakah guruh. </em></span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">Anyone who is able to enlighten you, who can remove the darkness of your mind, is entitled to the name 'Guru'. They are not confined to this religion or that faith. That catholicity, the universality of spirit was actually portrayed by Guru Nanak in his writings. You find there the teachings of the Vedic rishis, of the Muslim Sufis, and of so many other saints of our country. It is not a scripture which is limited to this particular tradition or that. We must respect all spiritual traditions. Whichever tradition enables us to go higher, to raise ourselves to the level of spirit, that must be accorded due reverence. </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy"><strong>Spiritual traditions </strong></span></p><p><span style="color: Navy">So to respect spiritual traditions is one of the great lessons which he taught. He taught also that those people who withdraw from the agony of the world into their own cells, or go about meditating there, are not the true servants of God. The way of sanctity lies through the sphere of action. Activity, through social service and humanitarian progress, will enable us to assert that we are truly religious people. </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">Ask why, when we have been practising religion for thousands of years, we are still in this imperfect condition? What is it that prevents us from realising God's truth on earth? We think we are religious so long as we perform a set of mechanical rites. </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy"><strong>Skimming the surface </strong></span></p><p><span style="color: Navy">We go to temples, mosques, or gurdwaras; we chant hymns; but all these lie on the surface of our minds. They do not enter the depths of our being. They do not transform our nature. An authentically religious man is not one who merely performs rites or utters hymns or preaches dogmas and goes about saying, 'I am religious.' He is not a truly religious man. </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">A truly religious man must bring about an inward transformation of his being and must rid himself of any kind of greed, anger, hatred and must look upon the whole world as his kindred. We preach this, we proclaim that, but when practical problems arise, we sink into our own inertia. </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">However much we may try, it takes a lot of time. It is a matter of intense self-discipline, not merely intense contemplation, but intense self-searching. We have to scrutinise our hearts and ask ourselves every moment of our lives whether what we are doing is in accordance with our own basic nature. </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">There is a perpetual conflict in our nature. Our hearts are in conflict; they aspire high, but they act quite differently. That is why, in spite of centuries of religion, we are still far away from the way of brotherhood on earth. This religion has been formal, mechanical, standardised and not a religion which has searched the depths of our own being and brought about a conversion of our nature. </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy"><strong>Theory and practice </strong></span></p><p><span style="color: Navy">It does not matter what religion we profess. All religions insist on the same kind of intense self-discipline. We are lacking in that. The moral crisis of the world today is the direct result of this divorce between our theory and practice. It is not necessary to say we are all religious. We talk of religion but commit murder uttering the name of God; we commit theft uttering the name of God. </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">What is the sort of religion which we practise? That is the question which we have to answer ourselves. That is why all the great religions ask us to practise austerities, asceticism. All that may not be necessary. What is necessary is self-search, and never this spirit of condescension that we are religious, other people are not. That is not going to help us to get over our present difficulties. It is not religion that is at fault, but we the followers of religion are at fault. We do not practise it. </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">Let everyone ask himself, whether he is a Hindu, Muslim, Sikh or Christian, if in his daily life he is practising what he proclaims. There is this discord between what we profess and our actual practices which are materialist. </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">So far as our theory is concerned, we affirm that there is God, but when it comes to practice, we behave as if there is no God. And so long as this divorce is there, the present moral crisis will also be there. The only way to overcome that crisis is to examine yourself, ask yourself whether you are drawing nearer to the ideals you profess or departing from them. The Spirit of Religion.</span></p><p><span style="color: Navy"><strong> </strong></span></p><p><span style="color: Navy"><strong>source:</strong> <a href="http://timesofindia.indiatimes.com/life-style/spirituality/holistic-living/Conflict-in-us/articleshow/9870208.cms" target="_blank">http://timesofindia.indiatimes.com/life-style/spirituality/holistic-living/Conflict-in-us/articleshow/9870208.cms</a></span></p></blockquote><p></p>
[QUOTE="Archived_Member16, post: 152643, member: 884"] [COLOR="Navy"]Sep 5, 2011 [B][SIZE="5"]Conflict in us[/SIZE][/B] S RADHAKRISHNAN | Sep 5, 2011, 01.35PM IST [I]The very term guru means the person who removes the darkness of your mind: Andhakara nirodhakah guruh. [/I] Anyone who is able to enlighten you, who can remove the darkness of your mind, is entitled to the name 'Guru'. They are not confined to this religion or that faith. That catholicity, the universality of spirit was actually portrayed by Guru Nanak in his writings. You find there the teachings of the Vedic rishis, of the Muslim Sufis, and of so many other saints of our country. It is not a scripture which is limited to this particular tradition or that. We must respect all spiritual traditions. Whichever tradition enables us to go higher, to raise ourselves to the level of spirit, that must be accorded due reverence. [B]Spiritual traditions [/B] So to respect spiritual traditions is one of the great lessons which he taught. He taught also that those people who withdraw from the agony of the world into their own cells, or go about meditating there, are not the true servants of God. The way of sanctity lies through the sphere of action. Activity, through social service and humanitarian progress, will enable us to assert that we are truly religious people. Ask why, when we have been practising religion for thousands of years, we are still in this imperfect condition? What is it that prevents us from realising God's truth on earth? We think we are religious so long as we perform a set of mechanical rites. [B]Skimming the surface [/B] We go to temples, mosques, or gurdwaras; we chant hymns; but all these lie on the surface of our minds. They do not enter the depths of our being. They do not transform our nature. An authentically religious man is not one who merely performs rites or utters hymns or preaches dogmas and goes about saying, 'I am religious.' He is not a truly religious man. A truly religious man must bring about an inward transformation of his being and must rid himself of any kind of greed, anger, hatred and must look upon the whole world as his kindred. We preach this, we proclaim that, but when practical problems arise, we sink into our own inertia. However much we may try, it takes a lot of time. It is a matter of intense self-discipline, not merely intense contemplation, but intense self-searching. We have to scrutinise our hearts and ask ourselves every moment of our lives whether what we are doing is in accordance with our own basic nature. There is a perpetual conflict in our nature. Our hearts are in conflict; they aspire high, but they act quite differently. That is why, in spite of centuries of religion, we are still far away from the way of brotherhood on earth. This religion has been formal, mechanical, standardised and not a religion which has searched the depths of our own being and brought about a conversion of our nature. [B]Theory and practice [/B] It does not matter what religion we profess. All religions insist on the same kind of intense self-discipline. We are lacking in that. The moral crisis of the world today is the direct result of this divorce between our theory and practice. It is not necessary to say we are all religious. We talk of religion but commit murder uttering the name of God; we commit theft uttering the name of God. What is the sort of religion which we practise? That is the question which we have to answer ourselves. That is why all the great religions ask us to practise austerities, asceticism. All that may not be necessary. What is necessary is self-search, and never this spirit of condescension that we are religious, other people are not. That is not going to help us to get over our present difficulties. It is not religion that is at fault, but we the followers of religion are at fault. We do not practise it. Let everyone ask himself, whether he is a Hindu, Muslim, Sikh or Christian, if in his daily life he is practising what he proclaims. There is this discord between what we profess and our actual practices which are materialist. So far as our theory is concerned, we affirm that there is God, but when it comes to practice, we behave as if there is no God. And so long as this divorce is there, the present moral crisis will also be there. The only way to overcome that crisis is to examine yourself, ask yourself whether you are drawing nearer to the ideals you profess or departing from them. The Spirit of Religion. [B] source:[/B] [url]http://timesofindia.indiatimes.com/life-style/spirituality/holistic-living/Conflict-in-us/articleshow/9870208.cms[/url][/COLOR] [/QUOTE]
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