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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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Reality, Truth And Developing The Wisdom To Enlightenment
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<blockquote data-quote="Archived_member14" data-source="post: 175821" data-attributes="member: 586"><p>Ambarsaria ji,</p><p></p><p></p><p></p><p></p><p>The process of comparison is the function of the thinking process where memory is involved. Such thinking in fact comprises countless moments of consciousness, even though it does appear to take place instantly. If you can accept that there is a difference between different experiences, why can’t you imagine that when each experience arises, that their particular characteristic can be known for what it is? When your hand contacts fire, do you believe that the thinking refers back to a past experience of cold in order that the particular experience is made known? Yes, there are degrees of heat and cold, but what wisdom understands is the one kind of element, the “fire element”, and this is the same regardless of whether it is fire or ice that is being touched. It is that which can be experienced by tactile consciousness.</p><p></p><p></p><p></p><p></p><p>The idea of change already implies that there is a constant which changes. But I think even science will say that one moment of heat detected involve a set of fundamental particles that are different from those of another moment. Yet heat is heat, isn't it?</p><p></p><p></p><p></p><p></p><p>Sound of a bell is a concept, or one which has been judged as loud or soft, so are sound from here or there, inside or outside. This is because at this point it is thinking about the sound and not the hearing itself. When hearing, just as it is with the fire element above, the sound heard is one kind of physical element. At the moment that it is experienced, there is no idea about loud or soft, or from which direction it has come from, let alone that it is the sound of a flute or human voice. </p><p></p><p>How can you come to a conclusion that all experiences are of concepts? Can there be a sense of anything at all if there was no reality? If all was concept, then your reading this message must be *exactly* like a dream! But the waking state is different from a dream to the extent that, in a dream there are no experiences through the senses. You don't wake up because your hand gets burnt in the dream, but if your hand gets burnt now, the area burnt will cause much pain and very real, for some time to come. </p><p></p><p>Yes we do live in the world of concepts, as it were, in a dream. But this is only because there is ignorance and wrong understanding, where concepts are taken for reality. Once realties are distinguished from concepts however, and we begin to have some direct understanding, those moments are akin to the eye opening briefly. The reason why the enlightened are considered “awake” is because they come to experience the realities and no more take concepts for real / live in the world of concepts. </p><p></p><p></p><p></p><p></p><p>Indeed clinging starts off with very real objects such as visible object and sound before there can be attachment to concepts such as particular color or musical tone. If you deny that there is any reality at any time, then you have no reason to expect anyone to take any of your expression seriously, in the same way that the communication between any two persons within a dream is considered meaningless.</p><p></p><p></p><p></p><p></p><p>Yes, if it were all concepts, then one concept is not more worthy of consideration than any other. But it isn't all concepts, because if it were, you’d not have written your message while having expectation at every turn, that I read it, understand the point being made, and will at another time, respond to it. So much wouldn't go on just for one simple act. </p><p></p><p>Ps: I will not be able to write anything more for at least one or two days. Other responses will therefore have to wait.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 175821, member: 586"] Ambarsaria ji, The process of comparison is the function of the thinking process where memory is involved. Such thinking in fact comprises countless moments of consciousness, even though it does appear to take place instantly. If you can accept that there is a difference between different experiences, why can’t you imagine that when each experience arises, that their particular characteristic can be known for what it is? When your hand contacts fire, do you believe that the thinking refers back to a past experience of cold in order that the particular experience is made known? Yes, there are degrees of heat and cold, but what wisdom understands is the one kind of element, the “fire element”, and this is the same regardless of whether it is fire or ice that is being touched. It is that which can be experienced by tactile consciousness. The idea of change already implies that there is a constant which changes. But I think even science will say that one moment of heat detected involve a set of fundamental particles that are different from those of another moment. Yet heat is heat, isn't it? Sound of a bell is a concept, or one which has been judged as loud or soft, so are sound from here or there, inside or outside. This is because at this point it is thinking about the sound and not the hearing itself. When hearing, just as it is with the fire element above, the sound heard is one kind of physical element. At the moment that it is experienced, there is no idea about loud or soft, or from which direction it has come from, let alone that it is the sound of a flute or human voice. How can you come to a conclusion that all experiences are of concepts? Can there be a sense of anything at all if there was no reality? If all was concept, then your reading this message must be *exactly* like a dream! But the waking state is different from a dream to the extent that, in a dream there are no experiences through the senses. You don't wake up because your hand gets burnt in the dream, but if your hand gets burnt now, the area burnt will cause much pain and very real, for some time to come. Yes we do live in the world of concepts, as it were, in a dream. But this is only because there is ignorance and wrong understanding, where concepts are taken for reality. Once realties are distinguished from concepts however, and we begin to have some direct understanding, those moments are akin to the eye opening briefly. The reason why the enlightened are considered “awake” is because they come to experience the realities and no more take concepts for real / live in the world of concepts. Indeed clinging starts off with very real objects such as visible object and sound before there can be attachment to concepts such as particular color or musical tone. If you deny that there is any reality at any time, then you have no reason to expect anyone to take any of your expression seriously, in the same way that the communication between any two persons within a dream is considered meaningless. Yes, if it were all concepts, then one concept is not more worthy of consideration than any other. But it isn't all concepts, because if it were, you’d not have written your message while having expectation at every turn, that I read it, understand the point being made, and will at another time, respond to it. So much wouldn't go on just for one simple act. Ps: I will not be able to write anything more for at least one or two days. Other responses will therefore have to wait. [/QUOTE]
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