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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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Fate, Destiny, Pre-Destination, Likhia
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<blockquote data-quote="Embers" data-source="post: 169400" data-attributes="member: 9385"><p>What super posts, LuckySingh Ji!</p><p>I agree with you, there is something blocking us from putting 2 and 2 together. Every person is struggling or has struggled with this because that which hampers you and it also hampers each person. I see that which hampers us as Maya (ego is a part of Maya).</p><p></p><p>My view is that Maya and the ego are the creation of Sat or God. I am using Sat to try to avoid the perception of an overlord. We seem to have accepted that Sat is everything. So whilst someone is under Maya's sway they are blind to Sat. They think life is about pleasure or aversion and they think they must act to get what they want or avoid what they do not want. Consequently, like it or not, they are moved by their self-will. There is no peace of mind because they cannot see a way out other than to act in their best interest (self-will). Because Maya and ego are creation of Sat, we can then say that it is Sat's will that some are blinded and some see. For it is also Sat's will that Maya and ego can be overcome.</p><p></p><p>When a person recognises that everything is the Sat, then there is no reason to seek pleasure or avoid aversion (based on a sense of self will), both come as they are both inherent in Sat. Everything is happening including the choices they make. They no longer need to fear as everything is happening to Sat, in Sat by Sat. Even choices can be seen as Sat’s choices being made through body and mind. The body and mind is also Sat (Created by Sat). </p><p></p><p>So how does this work practically?</p><p></p><p>In my view a Gursikh goes about his or her day just as before, but the Gursikh knows that everything is Sat. Their body is Sat and can be compared to Sat's tool. Their choices are Sat, and can be compared to making choices for Sat. There can be a sensation of "I act" but it is known intuitvely that there is action and choices; some difficult, some easy, as Sat. </p><p></p><p>There is another way we can see this. When you are reading this you will hear your inner voice, similar to how you hear your voice when speaking to others aloud. That inner voice is really just memory or sound. Deluded by Maya we say "That is me thinking" when we hear the voice. Really that is thinking, and there is no me as such behind it. That doesn't imply nihilism or anatta but rather the ego is not doing the talking.</p><p></p><p>This is a very tricky topic and I hope my ideas don't complicate it further. If they do I am happy to readdress them with you all. <img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" /> Of course I would like to read your own views.</p></blockquote><p></p>
[QUOTE="Embers, post: 169400, member: 9385"] What super posts, LuckySingh Ji! I agree with you, there is something blocking us from putting 2 and 2 together. Every person is struggling or has struggled with this because that which hampers you and it also hampers each person. I see that which hampers us as Maya (ego is a part of Maya). My view is that Maya and the ego are the creation of Sat or God. I am using Sat to try to avoid the perception of an overlord. We seem to have accepted that Sat is everything. So whilst someone is under Maya's sway they are blind to Sat. They think life is about pleasure or aversion and they think they must act to get what they want or avoid what they do not want. Consequently, like it or not, they are moved by their self-will. There is no peace of mind because they cannot see a way out other than to act in their best interest (self-will). Because Maya and ego are creation of Sat, we can then say that it is Sat's will that some are blinded and some see. For it is also Sat's will that Maya and ego can be overcome. When a person recognises that everything is the Sat, then there is no reason to seek pleasure or avoid aversion (based on a sense of self will), both come as they are both inherent in Sat. Everything is happening including the choices they make. They no longer need to fear as everything is happening to Sat, in Sat by Sat. Even choices can be seen as Sat’s choices being made through body and mind. The body and mind is also Sat (Created by Sat). So how does this work practically? In my view a Gursikh goes about his or her day just as before, but the Gursikh knows that everything is Sat. Their body is Sat and can be compared to Sat's tool. Their choices are Sat, and can be compared to making choices for Sat. There can be a sensation of "I act" but it is known intuitvely that there is action and choices; some difficult, some easy, as Sat. There is another way we can see this. When you are reading this you will hear your inner voice, similar to how you hear your voice when speaking to others aloud. That inner voice is really just memory or sound. Deluded by Maya we say "That is me thinking" when we hear the voice. Really that is thinking, and there is no me as such behind it. That doesn't imply nihilism or anatta but rather the ego is not doing the talking. This is a very tricky topic and I hope my ideas don't complicate it further. If they do I am happy to readdress them with you all. :) Of course I would like to read your own views. [/QUOTE]
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