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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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Interfaith Dialogues
How Buddha Talks About Shabad (Divine Light And Sound)?
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<blockquote data-quote="vipkolon" data-source="post: 163179" data-attributes="member: 17651"><p>In the early stages of the Buddha’s spiritual research, he applied various methods to control his mind including austerities and fasting. But it was only when he adopted the right course of meditation that his eye of wisdom opened and light appeared. After this experience, says the Buddha, he remained securely on the path:</p><p></p><p>By inconceivable good karmas,</p><p>I have rid myself of delusions</p><p>And have achieved various lights.</p><p></p><p>By all kinds of [virtuous] practices,</p><p>I abide securely in the Buddha’s path. (Quoted from Maharatnakuta Sutras, in A Treasury of Mhayana Sutras, tr. The Buddhist Association of United States, p. 192)</p><p></p><p>The Buddha refers to the experience of light while describing a Brahmin what he experienced at the time of enlightenment:</p><p></p><p>In the last watch of the night, Brahmin, I attained the third true knowledge; Ignorance is destroyed, wisdom is arisen; darkness is dispelled and light is arisen. (Majjhima Nikaya i, p. 23)</p><p></p><p>Speaking of the emergence of light during the time of the Buddha’s meditation, the Lotus Sutra (Saddharmapundarika) says: </p><p></p><p>His body was motionless and his mind had reached perfect tranquillity. And as soon as the Lord had entered upon his meditation, there fell a great rain of divine flowers.....And at that moment there issued a ray of light from within the point between the eyebrows (Hindus call it Shiva Netra) of the Lord. It extended over eighteen hundred thousand Buddha fields.....so that all those Buddha-field appeared wholly illuminated by its radiance. (Saddharmapundarika, 1 prose).</p><p></p><p>Then, indicating the marvellous state of the Buddha’s enlightenment, marked by splendorous light and sound, the Lalitavistara says:</p><p></p><p>All the universe were illuminated by a splendorous light......They became resonant, greatly resonant and resonant around, and a divine sound resounded majestically, and resounded all around. (Lalitvistara, 22 prose, tr. Shanti Bhikshu Shastri, p. 663)</p><p></p><p>The Lotus sutra also gives an account of the Buddha’s enlightenment in terms of resounding music:</p><p></p><p>Now, monks, while the Lord was just on the summit of the terrace of enlightenment, the gods of paradise prepared for him a magnificent royal throne....and no sooner had the Lord occupied the seat of enlightenment then the Brahmakayika gods scattered a rain of flowers all around the seat of enlightenment....and the divine drums of God sounded... and the celestial musical instruments were played ceaselessly. (Sadd 7, prose, p. 156-157)</p><p></p><p>The Buddha’s enlightenment marked the turning point in his life. Having become a veritable fountain of wisdom and endowed with boundless compassion, he undertook the journey with a mission to impart the same wisdom to humanity. When he was on his way to Benaras (Varansi or Kashi) to begin rotating the wheel of Dharma – to deliver the first discourse on the Dharma for the first time – he met the ascetic named Upaka, who enquired of the Buddha about his mission. At this the Buddha replied:</p><p></p><p>I shall go to Benaras,</p><p>And having gone there to the city of Kashi,</p><p>I shall kindle the incomparable light,</p><p>For people lost in blindness.</p><p>And I shall beat the drum of deathlessness</p><p>For people devoid of shabd [inner sound]. ((Lalitvistara, 22 prose, tr. Shanti Bhikshu Shastri, p. 770)</p><p></p><p>It is worth mentioning here tha Hindu’s Upnishads also talk of that same shabad (Anhat Naad) with divine light and sound in the inner regions. </p><p></p><p>Gurbaani also talks of Shabad having light and sound in the inner regions.</p></blockquote><p></p>
[QUOTE="vipkolon, post: 163179, member: 17651"] In the early stages of the Buddha’s spiritual research, he applied various methods to control his mind including austerities and fasting. But it was only when he adopted the right course of meditation that his eye of wisdom opened and light appeared. After this experience, says the Buddha, he remained securely on the path: By inconceivable good karmas, I have rid myself of delusions And have achieved various lights. By all kinds of [virtuous] practices, I abide securely in the Buddha’s path. (Quoted from Maharatnakuta Sutras, in A Treasury of Mhayana Sutras, tr. The Buddhist Association of United States, p. 192) The Buddha refers to the experience of light while describing a Brahmin what he experienced at the time of enlightenment: In the last watch of the night, Brahmin, I attained the third true knowledge; Ignorance is destroyed, wisdom is arisen; darkness is dispelled and light is arisen. (Majjhima Nikaya i, p. 23) Speaking of the emergence of light during the time of the Buddha’s meditation, the Lotus Sutra (Saddharmapundarika) says: His body was motionless and his mind had reached perfect tranquillity. And as soon as the Lord had entered upon his meditation, there fell a great rain of divine flowers.....And at that moment there issued a ray of light from within the point between the eyebrows (Hindus call it Shiva Netra) of the Lord. It extended over eighteen hundred thousand Buddha fields.....so that all those Buddha-field appeared wholly illuminated by its radiance. (Saddharmapundarika, 1 prose). Then, indicating the marvellous state of the Buddha’s enlightenment, marked by splendorous light and sound, the Lalitavistara says: All the universe were illuminated by a splendorous light......They became resonant, greatly resonant and resonant around, and a divine sound resounded majestically, and resounded all around. (Lalitvistara, 22 prose, tr. Shanti Bhikshu Shastri, p. 663) The Lotus sutra also gives an account of the Buddha’s enlightenment in terms of resounding music: Now, monks, while the Lord was just on the summit of the terrace of enlightenment, the gods of paradise prepared for him a magnificent royal throne....and no sooner had the Lord occupied the seat of enlightenment then the Brahmakayika gods scattered a rain of flowers all around the seat of enlightenment....and the divine drums of God sounded... and the celestial musical instruments were played ceaselessly. (Sadd 7, prose, p. 156-157) The Buddha’s enlightenment marked the turning point in his life. Having become a veritable fountain of wisdom and endowed with boundless compassion, he undertook the journey with a mission to impart the same wisdom to humanity. When he was on his way to Benaras (Varansi or Kashi) to begin rotating the wheel of Dharma – to deliver the first discourse on the Dharma for the first time – he met the ascetic named Upaka, who enquired of the Buddha about his mission. At this the Buddha replied: I shall go to Benaras, And having gone there to the city of Kashi, I shall kindle the incomparable light, For people lost in blindness. And I shall beat the drum of deathlessness For people devoid of shabd [inner sound]. ((Lalitvistara, 22 prose, tr. Shanti Bhikshu Shastri, p. 770) It is worth mentioning here tha Hindu’s Upnishads also talk of that same shabad (Anhat Naad) with divine light and sound in the inner regions. Gurbaani also talks of Shabad having light and sound in the inner regions. [/QUOTE]
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