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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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Sikh Sikhi Sikhism
MUKTI- Different Types And What Gurbani Says
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<blockquote data-quote="Archived_member14" data-source="post: 175632" data-attributes="member: 586"><p>Chazsingh ji,</p><p></p><p></p><p></p><p></p><p>Wisdom or understanding as I use it includes the ability to distinguish between thinking and the understanding itself. Also it knows the difference between intellectual understanding (different from thinking, mind you) vs. direct understanding and direct understanding vs. penetrative insight. So someone with genuine intellectual understanding would not end up mistaking that understanding for anything higher. At the same time however, it knows the object of this understanding is the same for all three levels, which is, the reality “now”. Indeed they must conform to each other. </p><p></p><p>On the other hand, those who study about the Truth, coming to a reasoned conclusion about it, and are attached to the kind of study and never any bending of mind to the present moment, are involved in the process of holding the snake by the wrong end. This will never lead to any direct understanding but likely to practices amounting to the following of rules and rituals.</p><p></p><p></p><p></p><p></p><p>As stated above, the difference between intellectual understanding, direct understanding and penetrative insight, is only a matter of depth. It is therefore not “mere words” to have intellectual understanding. The understanding / wisdom however, is the same mental factor, only becoming stronger as it more often arises. Indeed enlightenment is the function of wisdom / understanding at its highest strength. </p><p></p><p>You were suggesting that understanding be dropped at some point. And in saying that in the beginning it is mere words, you are actually pointing to a process not involving wisdom, but something else. If you insist that understanding is involved, then the question is, does the beginning knowledge conform to that at the end? If you say it is faith, is this faith founded on understanding or something else, and what would that be?</p><p></p><p></p><p></p><p></p><p></p><p>Something being opposite to something else is just an idea / concept. </p><p>Attachment when arisen, is known by the characteristic that it exhibits and not because there exists some opposite mental state to compare with. You were suggesting that one can't be known without the other.</p><p></p><p>What is attachment the opposite of and why?</p><p></p><p></p><p></p><p></p><p>As I suggested above, knowledge at the beginning, the middle and the end must all conform to each other. Doubt is a direct hindrance to wisdom. That you accept that there must be contradictions is indication that yours, is not about the development of wisdom / understanding. Indeed that you refer to “experience” in contrast to “understanding” just confirms this. </p><p></p><p></p><p></p><p></p><p>Right, no need to even ask what love and devotion really are in terms of particular mental states.</p><p></p><p></p><p></p><p></p><p>Please tell me how this is not encouraging of the phenomenon of the blind being instructed by another blind.</p><p></p><p></p><p></p><p></p><p>No understanding means following rules and rituals. With every ritualistic practice, comes a variety of illusions of result which gives the follower a false sense of knowledge.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 175632, member: 586"] Chazsingh ji, Wisdom or understanding as I use it includes the ability to distinguish between thinking and the understanding itself. Also it knows the difference between intellectual understanding (different from thinking, mind you) vs. direct understanding and direct understanding vs. penetrative insight. So someone with genuine intellectual understanding would not end up mistaking that understanding for anything higher. At the same time however, it knows the object of this understanding is the same for all three levels, which is, the reality “now”. Indeed they must conform to each other. On the other hand, those who study about the Truth, coming to a reasoned conclusion about it, and are attached to the kind of study and never any bending of mind to the present moment, are involved in the process of holding the snake by the wrong end. This will never lead to any direct understanding but likely to practices amounting to the following of rules and rituals. As stated above, the difference between intellectual understanding, direct understanding and penetrative insight, is only a matter of depth. It is therefore not “mere words” to have intellectual understanding. The understanding / wisdom however, is the same mental factor, only becoming stronger as it more often arises. Indeed enlightenment is the function of wisdom / understanding at its highest strength. You were suggesting that understanding be dropped at some point. And in saying that in the beginning it is mere words, you are actually pointing to a process not involving wisdom, but something else. If you insist that understanding is involved, then the question is, does the beginning knowledge conform to that at the end? If you say it is faith, is this faith founded on understanding or something else, and what would that be? Something being opposite to something else is just an idea / concept. Attachment when arisen, is known by the characteristic that it exhibits and not because there exists some opposite mental state to compare with. You were suggesting that one can't be known without the other. What is attachment the opposite of and why? As I suggested above, knowledge at the beginning, the middle and the end must all conform to each other. Doubt is a direct hindrance to wisdom. That you accept that there must be contradictions is indication that yours, is not about the development of wisdom / understanding. Indeed that you refer to “experience” in contrast to “understanding” just confirms this. Right, no need to even ask what love and devotion really are in terms of particular mental states. Please tell me how this is not encouraging of the phenomenon of the blind being instructed by another blind. No understanding means following rules and rituals. With every ritualistic practice, comes a variety of illusions of result which gives the follower a false sense of knowledge. [/QUOTE]
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MUKTI- Different Types And What Gurbani Says
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