☀️ JOIN SPN MOBILE
Forums
New posts
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
What's new
New posts
New media
New media comments
New resources
Latest activity
Videos
New media
New comments
Library
Latest reviews
Donate
Log in
Register
What's new
New posts
Menu
Log in
Register
Install the app
Install
Welcome to all New Sikh Philosophy Network Forums!
Explore Sikh Sikhi Sikhism...
Sign up
Log in
Discussions
Hard Talk
Is There A God?
JavaScript is disabled. For a better experience, please enable JavaScript in your browser before proceeding.
You are using an out of date browser. It may not display this or other websites correctly.
You should upgrade or use an
alternative browser
.
Reply to thread
Message
<blockquote data-quote="Archived_member14" data-source="post: 129321" data-attributes="member: 586"><p>Thanks for expressing your appreciation.</p><p></p><p>A few years ago I wouldn’t have understood any of this and if I dared to, interpret it in a way that was more or less philosophical rather than something that was immediately relevant and practical. </p><p>I was very fortunate to have met almost ten years ago, a teacher who interprets the Buddha’s teachings unlike anyone else I’ve read and come across. At first I considered this only another interesting perspective, but it didn’t take me long to actually come to conclude that her interpretation was indeed the correct and definitive one. It has resulted in my completely rejecting 99% of what is out there as representative of the Buddha’s teachings. </p><p></p><p>Everywhere else there would be talk about the need for practice / meditation. But all these are in fact a result of thought proliferation rooted in wrong understanding and attachment to results, leading to being lost in ideas about the past and future, but never to the present moment. They’d talk about practicing and accuse some of us of being attached to ‘words’ or being too lazy to practice. But indeed it is they who fail to consider the present moment and end up instead, following projections. </p><p></p><p>Until I came upon this particular interpretation, I’d enjoy reading articles by certain well known Buddhist scholars (and I had also taken part in two long meditation retreats). However later at one point I noted that this was because I actually ‘enjoyed’ thinking abstractly even when it was about the prospect of directly understanding all that needs to be understood. The difference here, namely the new understanding, is that it *points towards the present moment experience* rather than encouraging abstract thinking. What arises now is the only valid object of study and continued development of understanding, hence ideas about another time, place, and posture etc. has no place here. </p><p></p><p>I’ve gone off on a tangent, but what I want to highlight is the fact of attachment to ideas and the ignorance associated. This is not a problem when no claim is made to being statements about Truth / reality. And indeed the problem is that we think the answers are being given or that we are being ‘enlightened’ to the Truth, but the fact is that it is all about what we *like to think*. And so it is more that we accept ideas which agree with our own perceptions, which of course is momentary and changes depending on conditions. And changing one’s mind is not about using reason and logical arguments, but perception of some sign conditioned by accumulated tendencies in the past. </p><p></p><p>Last Saturday at a reception dinner, a relative of mine approached me and my wife to talk. In the conversation he said that he would never forget one statement I made more than twenty years ago, which is that in the universe, there exists nothing but chemicals. I was a bit surprised because I couldn’t recall, but of course I did remember that at the time, I had no interest in religion and was attracted to science. So I informed him, that I did not hold the view anymore, but we did not go any further into the topic. </p><p></p><p>This then reminded me about Atheist ji's writings here and of my having given some books to the local library around that time. It is not that I read much; I don’t in fact enjoy reading, but would keep buying books whenever something interested me and had enough money to do so. I’d read no more than five pages and give up and as a result would give my books away from time to time. But there was one in those books that I had donated to the library whose author Atheist ji’s often cited Richard Dawkins, and the book was The Blind Watchmaker. </p><p></p><p>At the time as I said, I was still very much attracted to science which is why I was very happy one day while on a bus in that area, to see my donated copy on the dashboard of a car. Today however I wouldn’t be so glad being now of the position that ideas science and philosophical, are objects of attachment as much as senses objects are, but worse when accompanied by what is called ‘wrong view’. This being something which takes one further and further away from any inclination to understanding the Truth and is a forerunner to much wrong performed in the mistaken belief that it is right.</p><p></p><p>You seemed interested Naryanjot ji, and so I took this chance to express myself some. But I hope I haven’t ended up boring you. <img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" /></p></blockquote><p></p>
[QUOTE="Archived_member14, post: 129321, member: 586"] Thanks for expressing your appreciation. A few years ago I wouldn’t have understood any of this and if I dared to, interpret it in a way that was more or less philosophical rather than something that was immediately relevant and practical. I was very fortunate to have met almost ten years ago, a teacher who interprets the Buddha’s teachings unlike anyone else I’ve read and come across. At first I considered this only another interesting perspective, but it didn’t take me long to actually come to conclude that her interpretation was indeed the correct and definitive one. It has resulted in my completely rejecting 99% of what is out there as representative of the Buddha’s teachings. Everywhere else there would be talk about the need for practice / meditation. But all these are in fact a result of thought proliferation rooted in wrong understanding and attachment to results, leading to being lost in ideas about the past and future, but never to the present moment. They’d talk about practicing and accuse some of us of being attached to ‘words’ or being too lazy to practice. But indeed it is they who fail to consider the present moment and end up instead, following projections. Until I came upon this particular interpretation, I’d enjoy reading articles by certain well known Buddhist scholars (and I had also taken part in two long meditation retreats). However later at one point I noted that this was because I actually ‘enjoyed’ thinking abstractly even when it was about the prospect of directly understanding all that needs to be understood. The difference here, namely the new understanding, is that it *points towards the present moment experience* rather than encouraging abstract thinking. What arises now is the only valid object of study and continued development of understanding, hence ideas about another time, place, and posture etc. has no place here. I’ve gone off on a tangent, but what I want to highlight is the fact of attachment to ideas and the ignorance associated. This is not a problem when no claim is made to being statements about Truth / reality. And indeed the problem is that we think the answers are being given or that we are being ‘enlightened’ to the Truth, but the fact is that it is all about what we *like to think*. And so it is more that we accept ideas which agree with our own perceptions, which of course is momentary and changes depending on conditions. And changing one’s mind is not about using reason and logical arguments, but perception of some sign conditioned by accumulated tendencies in the past. Last Saturday at a reception dinner, a relative of mine approached me and my wife to talk. In the conversation he said that he would never forget one statement I made more than twenty years ago, which is that in the universe, there exists nothing but chemicals. I was a bit surprised because I couldn’t recall, but of course I did remember that at the time, I had no interest in religion and was attracted to science. So I informed him, that I did not hold the view anymore, but we did not go any further into the topic. This then reminded me about Atheist ji's writings here and of my having given some books to the local library around that time. It is not that I read much; I don’t in fact enjoy reading, but would keep buying books whenever something interested me and had enough money to do so. I’d read no more than five pages and give up and as a result would give my books away from time to time. But there was one in those books that I had donated to the library whose author Atheist ji’s often cited Richard Dawkins, and the book was The Blind Watchmaker. At the time as I said, I was still very much attracted to science which is why I was very happy one day while on a bus in that area, to see my donated copy on the dashboard of a car. Today however I wouldn’t be so glad being now of the position that ideas science and philosophical, are objects of attachment as much as senses objects are, but worse when accompanied by what is called ‘wrong view’. This being something which takes one further and further away from any inclination to understanding the Truth and is a forerunner to much wrong performed in the mistaken belief that it is right. You seemed interested Naryanjot ji, and so I took this chance to express myself some. But I hope I haven’t ended up boring you. :-) [/QUOTE]
Insert quotes…
Verification
Post reply
Discussions
Hard Talk
Is There A God?
This site uses cookies to help personalise content, tailor your experience and to keep you logged in if you register.
By continuing to use this site, you are consenting to our use of cookies.
Accept
Learn more…
Top