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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="Astroboy" data-source="post: 77359" data-attributes="member: 4990"><p><u>Material Happiness</u> </p><p></p><p><span style="color: #000000">As we know it, this <em>Jagat</em> (or material world) is changeable. Everything around us keeps changing on a constant basis. Nothing ever stays permanent. Accordingly, any happiness experienced from material objects is also changeable, hence, temporary or impermanent. In addition, what gives me happiness today may cease to give me the same happiness in the future. For example, one may feel some fleeting joy from owning a new car or a new house, but that joy will not and can not stay forever. Further, an object that provides me happiness may not provide the same degree of happiness to someone else. For example, one may find momentary joy in eating sweets, however, the same sweets will act like a poison to a diabetic. Similarly, a hungry person may find some joy in eating a delicious meal, however, the same meal will not have any appeal to an another person who is not hungry at the moment.</span> </p><p><span style="color: #000000">One may struggle all his life to amass wealth, gain very high position in the government or status in the society, one may have good family (most beautiful spouse and best children), he may be highly educated, he may be very effluent and powerful, he may be full of worldly talents - but at any given moment he is subject to loose all of it. This is the true nature of this material world; it is ephemeral. Accordingly, the scriptures thunder that finding a real and unending joy in the sense-objects is not possible.</span> <ul> <li data-xf-list-type="ul"><span style="color: #ff0000">Khin mahi kayure hoyi gaye jitre maya bhog</span><span style="color: #000000">: In a moment, all pleasures of the material world become bitter (sggs ).</span></li> <li data-xf-list-type="ul"><span style="color: #ff0000">Maya moh preet dhrig sukhi na deesai koyi</span><span style="color: #000000">: Cursed is the emotional attachment and love of Maya (or material world); no one is seen to be happy (sggs 47).</span></li> <li data-xf-list-type="ul"><span style="color: #ff0000">Farida dil ratta is dunee siyu dunee na kitai kam</span><span style="color: #000000">: Fareed, though the mind is imbued with this material world; but this material world is of no use to it at all (sggs 1383).</span></li> </ul><p><span style="color: #000000">Thus, there is no single object in this world, which can give us lasting happiness. Any happiness or pleasures experienced due to contact of the senses with the mundane objects has beginning and end. Such fleeting happiness derived from worldly objects tastes like nectar in the beginning, however, at the end, it turns out to be a poison.</span> </p><ul> <li data-xf-list-type="ul"><span style="color: #ff0000">Amrit kayuraa bikhiaa meethee. Sakat keee bidhi nainahu deethee</span><span style="color: #000000">: Nectar (Naam) seems bitter to you, and poison is sweet; such is your condition, you faithless cynic, which I have seen with my own eyes (sggs 892).</span></li> <li data-xf-list-type="ul"><span style="color: #000000">That happiness which is derived from contact of the senses with their worldly objects is termed Raajsic. It appears like nectar in the beginning and like poison in the end (Geeta 18-39).</span></li> <li data-xf-list-type="ul"><span style="color: #ff0033">Hovun kouraa anehovun meethaa bikhiaa mahi lapataae jare</span>: That which exists, seems bitter; that which does not exist, seems sweet to you. Engrossed in corruption, you are burning away (sggs 823).</li> </ul><p>T<span style="color: #000000">he visible material world is colored with two colors of duality. Because of this duality, every material <em>Sukha</em> or happiness is followed by</span><em><span style="color: #000000">Dukha</span></em><span style="color: #000000"> or sorrow. If there is a laughter, there is a cry; if there is a birth, there is a death; if there is a rich, there is a poor; so on and so forth. As everything in the world is in the state of constant flux, there can be found no permanent or ever-lasting happiness.</span> </p><ul> <li data-xf-list-type="ul"><span style="color: #ff0000">Sadaa sadaa tu ek hai tudh dujaa khel rachaya</span><span style="color: #000000">: Forever and ever You (God) are the only one; and You set the play of duality in motion (sggs 139).</span></li> <li data-xf-list-type="ul"><span style="color: #ff0000">Sukh kayu maangai sabh ko dukh na mangai koyi. Sukhai kaou dukh agalaa manmukh boojh na hoi</span><span style="color: #000000">: Every one craves for happiness and none asks for misery. But in the wake of happiness, there comes great suffering. The self-willed Manmukhs do not understand this (sggs 57).</span></li> </ul><p><span style="color: #000000">Scriptures conclude that any pleasures emanating from material objects ultimately turn into disease or pain. When one gets imbued in material enjoyment, he tends to forget his real Self. As a result, he becomes <em>Manmukh </em>(<em>Maya-dhaaree</em>, Maya-stricken or material being). A soul so contaminated with the material nature becomes infected with the poison of lust, greed, anger, delusion, attachment, false ego, enviousness and stubborn mindedness. Consequently, the soul gets caught in the cycle of birth, old age, disease, and death.</span> </p><ul> <li data-xf-list-type="ul"><span style="color: #ff0000">Dukh daaru sukh rog bhaiya jaa sukh taami na hoyee</span><span style="color: #000000">: Pain is the medicine and pleasure is the disease; and where there is pleasure, there is no desire for God (sggs 469).</span></li> <li data-xf-list-type="ul"><span style="color: #ff0000">Eh maya jit hari visrai moh upjai bhaayu doojaa laya</span><span style="color: #000000">: Due to the influence of this maya, God is forgotten; worldly love is born; and the mortal gets attached to worldly pleasures (sggs 921).</span></li> </ul><p><span style="color: #000000">From this discussion, it is clear that worldly objects are not the source of real happiness. If they were, then they should provide the same happiness to each one of us at all the time. We know this is not the case. Therefore, any happiness obtained from the mundane objects at best is only fleeting, thus, illusory.</span> </p><p><span style="color: #000000">Now, if the real happiness is not inherent in the worldly objects, then where is it located? What is the source of real and eternal happiness? Scriptures provide us with the answer to this fundamental Spiritual inquiry.</span></p></blockquote><p></p>
[QUOTE="Astroboy, post: 77359, member: 4990"] [U]Material Happiness[/U] [COLOR=#000000]As we know it, this [I]Jagat[/I] (or material world) is changeable. Everything around us keeps changing on a constant basis. Nothing ever stays permanent. Accordingly, any happiness experienced from material objects is also changeable, hence, temporary or impermanent. In addition, what gives me happiness today may cease to give me the same happiness in the future. For example, one may feel some fleeting joy from owning a new car or a new house, but that joy will not and can not stay forever. Further, an object that provides me happiness may not provide the same degree of happiness to someone else. For example, one may find momentary joy in eating sweets, however, the same sweets will act like a poison to a diabetic. Similarly, a hungry person may find some joy in eating a delicious meal, however, the same meal will not have any appeal to an another person who is not hungry at the moment.[/COLOR] [COLOR=#000000]One may struggle all his life to amass wealth, gain very high position in the government or status in the society, one may have good family (most beautiful spouse and best children), he may be highly educated, he may be very effluent and powerful, he may be full of worldly talents - but at any given moment he is subject to loose all of it. This is the true nature of this material world; it is ephemeral. Accordingly, the scriptures thunder that finding a real and unending joy in the sense-objects is not possible.[/COLOR] [LIST] [*][COLOR=#ff0000]Khin mahi kayure hoyi gaye jitre maya bhog[/COLOR][COLOR=#000000]: In a moment, all pleasures of the material world become bitter (sggs ).[/COLOR] [*][COLOR=#ff0000]Maya moh preet dhrig sukhi na deesai koyi[/COLOR][COLOR=#000000]: Cursed is the emotional attachment and love of Maya (or material world); no one is seen to be happy (sggs 47).[/COLOR] [*][COLOR=#ff0000]Farida dil ratta is dunee siyu dunee na kitai kam[/COLOR][COLOR=#000000]: Fareed, though the mind is imbued with this material world; but this material world is of no use to it at all (sggs 1383).[/COLOR][/LIST][COLOR=#000000]Thus, there is no single object in this world, which can give us lasting happiness. Any happiness or pleasures experienced due to contact of the senses with the mundane objects has beginning and end. Such fleeting happiness derived from worldly objects tastes like nectar in the beginning, however, at the end, it turns out to be a poison.[/COLOR] [LIST] [*][COLOR=#ff0000]Amrit kayuraa bikhiaa meethee. Sakat keee bidhi nainahu deethee[/COLOR][COLOR=#000000]: Nectar (Naam) seems bitter to you, and poison is sweet; such is your condition, you faithless cynic, which I have seen with my own eyes (sggs 892).[/COLOR] [*][COLOR=#000000]That happiness which is derived from contact of the senses with their worldly objects is termed Raajsic. It appears like nectar in the beginning and like poison in the end (Geeta 18-39).[/COLOR] [*][COLOR=#ff0033]Hovun kouraa anehovun meethaa bikhiaa mahi lapataae jare[/COLOR]: That which exists, seems bitter; that which does not exist, seems sweet to you. Engrossed in corruption, you are burning away (sggs 823).[/LIST]T[COLOR=#000000]he visible material world is colored with two colors of duality. Because of this duality, every material [I]Sukha[/I] or happiness is followed by[/COLOR][I][COLOR=#000000]Dukha[/COLOR][/I][COLOR=#000000] or sorrow. If there is a laughter, there is a cry; if there is a birth, there is a death; if there is a rich, there is a poor; so on and so forth. As everything in the world is in the state of constant flux, there can be found no permanent or ever-lasting happiness.[/COLOR] [LIST] [*][COLOR=#ff0000]Sadaa sadaa tu ek hai tudh dujaa khel rachaya[/COLOR][COLOR=#000000]: Forever and ever You (God) are the only one; and You set the play of duality in motion (sggs 139).[/COLOR] [*][COLOR=#ff0000]Sukh kayu maangai sabh ko dukh na mangai koyi. Sukhai kaou dukh agalaa manmukh boojh na hoi[/COLOR][COLOR=#000000]: Every one craves for happiness and none asks for misery. But in the wake of happiness, there comes great suffering. The self-willed Manmukhs do not understand this (sggs 57).[/COLOR][/LIST][COLOR=#000000]Scriptures conclude that any pleasures emanating from material objects ultimately turn into disease or pain. When one gets imbued in material enjoyment, he tends to forget his real Self. As a result, he becomes [I]Manmukh [/I]([I]Maya-dhaaree[/I], Maya-stricken or material being). A soul so contaminated with the material nature becomes infected with the poison of lust, greed, anger, delusion, attachment, false ego, enviousness and stubborn mindedness. Consequently, the soul gets caught in the cycle of birth, old age, disease, and death.[/COLOR] [LIST] [*][COLOR=#ff0000]Dukh daaru sukh rog bhaiya jaa sukh taami na hoyee[/COLOR][COLOR=#000000]: Pain is the medicine and pleasure is the disease; and where there is pleasure, there is no desire for God (sggs 469).[/COLOR] [*][COLOR=#ff0000]Eh maya jit hari visrai moh upjai bhaayu doojaa laya[/COLOR][COLOR=#000000]: Due to the influence of this maya, God is forgotten; worldly love is born; and the mortal gets attached to worldly pleasures (sggs 921).[/COLOR][/LIST][COLOR=#000000]From this discussion, it is clear that worldly objects are not the source of real happiness. If they were, then they should provide the same happiness to each one of us at all the time. We know this is not the case. Therefore, any happiness obtained from the mundane objects at best is only fleeting, thus, illusory.[/COLOR] [COLOR=#000000]Now, if the real happiness is not inherent in the worldly objects, then where is it located? What is the source of real and eternal happiness? Scriptures provide us with the answer to this fundamental Spiritual inquiry.[/COLOR] [/QUOTE]
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