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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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Hard Talk
Life Is Easier Without Karma - A Discussion
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<blockquote data-quote="Archived_member14" data-source="post: 169319" data-attributes="member: 586"><p>Embers ji,</p><p></p><p></p><p></p><p></p><p>I'm not sure how to react to this. </p><p>I consider what I hear from the Buddha as being about the Truth, the Four Noble Truths. This is not just one of the many possible viewpoints with regard to reality, it is *the* description of the way things are. Every other teaching comes under the sixty odd wrong views listed in the Buddha's discourse on the All Embracing Net of Views. So I'm here to speak about the Truth and not Theravada. </p><p></p><p>Why would I come into a Sikh group or any other group, representing the Theravada position? Doing so I'd just be adding to the mess, re: the net of views? As it is we are already caught up in a tangle. My proposing a view amongst other views would only create even more tangle. </p><p></p><p>I let it be known to this group sometime ago, that I am not here to learn anything from anyone, but share my understandings. This is a more tolerant group than most and as someone proposed, nothing is swept under the carpet, and this is why I'm still able to post here. At first I was more circumspect, but now I don't think that I have to. People have long got the impression that what I say is very different from what they understand. It is time therefore to be direct as possible given that otherwise there is much room for misinterpretation. </p><p></p><p>So when you come in proposing that you talk as a student of Theravada and accept anatta and anicca only for the purpose of discussion, I don't see that this is going to lead to any good. I'd rather that you do not accept Theravada but are interested in finding out what reality / Truth is. And I don't care to discuss philosophy. So whatever it is that you are thinking please lay it out. Even if this is that you do not believe that there is one single Truth or that you reduce all teachings to being merely different ways of thought meant to make life more tolerable or easier.</p><p></p><p>Now to your enquiry.</p><p></p><p></p><p></p><p>I have difficulty understanding sankhara dukkha myself. You can search the web for explanations, although I don't think that this would make any difference. The only real way to understand is by studying the reality, and therefore if upon reading any description the attention is not drawn towards the reality now, no real learning would be taking place. I'm only crawling at this point. </p><p></p><p>But there is also this, the three general characteristics are intimately connected. Therefore in understanding one, there is moving towards understanding the other two as well. Also at the point of enlightenment, insight into one of the three characteristics is the stepping stone to the experience of Nibbana. Which of these three is the object depends on the individual, which means that different people have different propensity to understand one characteristic better than the other two.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 169319, member: 586"] Embers ji, I'm not sure how to react to this. I consider what I hear from the Buddha as being about the Truth, the Four Noble Truths. This is not just one of the many possible viewpoints with regard to reality, it is *the* description of the way things are. Every other teaching comes under the sixty odd wrong views listed in the Buddha's discourse on the All Embracing Net of Views. So I'm here to speak about the Truth and not Theravada. Why would I come into a Sikh group or any other group, representing the Theravada position? Doing so I'd just be adding to the mess, re: the net of views? As it is we are already caught up in a tangle. My proposing a view amongst other views would only create even more tangle. I let it be known to this group sometime ago, that I am not here to learn anything from anyone, but share my understandings. This is a more tolerant group than most and as someone proposed, nothing is swept under the carpet, and this is why I'm still able to post here. At first I was more circumspect, but now I don't think that I have to. People have long got the impression that what I say is very different from what they understand. It is time therefore to be direct as possible given that otherwise there is much room for misinterpretation. So when you come in proposing that you talk as a student of Theravada and accept anatta and anicca only for the purpose of discussion, I don't see that this is going to lead to any good. I'd rather that you do not accept Theravada but are interested in finding out what reality / Truth is. And I don't care to discuss philosophy. So whatever it is that you are thinking please lay it out. Even if this is that you do not believe that there is one single Truth or that you reduce all teachings to being merely different ways of thought meant to make life more tolerable or easier. Now to your enquiry. I have difficulty understanding sankhara dukkha myself. You can search the web for explanations, although I don't think that this would make any difference. The only real way to understand is by studying the reality, and therefore if upon reading any description the attention is not drawn towards the reality now, no real learning would be taking place. I'm only crawling at this point. But there is also this, the three general characteristics are intimately connected. Therefore in understanding one, there is moving towards understanding the other two as well. Also at the point of enlightenment, insight into one of the three characteristics is the stepping stone to the experience of Nibbana. Which of these three is the object depends on the individual, which means that different people have different propensity to understand one characteristic better than the other two. [/QUOTE]
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Hard Talk
Life Is Easier Without Karma - A Discussion
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