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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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<blockquote data-quote="Archived_member14" data-source="post: 144108" data-attributes="member: 586"><p>Prakash ji,</p><p></p><p></p><p>Other matters kept coming up and I couldn’t find time to respond earlier.</p><p>You asked:</p><p></p><p>Prakash:</p><p>1,,What is the way of studying this consciousness ?</p><p></p><p></p><p>C: Although you have not asked the question in the way that only someone who has already begun to study Buddhism would, I’d like to respond as though you did in fact do so. </p><p></p><p>The Buddha’s teachings should be seen as ‘descriptive’ and not ‘prescriptive’ in nature, therefore questions about ‘how to’ and ‘methods’ often reflect some degree of misunderstanding. The reason for this is that at any given moment no matter what situation and whether asleep or awake, in reality there is only one consciousness with the support of its mental concomitants arisen to experience an object. These have arisen as a result of causes and conditions some from the past and some in the present, but the important thing to realize is that there is no ‘self’ who stands apart and can control anything.</p><p></p><p>There is of course willing or intention to do this or to do that. Intention however, arises with all states, including the ones leading to the thought about doing this or doing that. It is fine, in fact necessary, to plan, to think and to follow thought suggestions in one’s conventional day to day life. And here we can talk about ‘how to’ and about ‘methods’. However when it comes to consciousness and other realities involved during these times, the understanding should be that they have been conditioned to arise and fallen away already by the time we know it. Therefore we need to realize that here, there is no method as in ‘what can be done’ or ‘what can I do’.</p><p></p><p>But of course there are causes and conditions and these can be pointed to at, such that upon hearing about them, if any understanding has been accumulated from the past, this can condition some level of the same now. The conditions for the development of understanding itself are roughly:</p><p></p><p>1. Hearing the Truth.</p><p>2. Association with the wise.</p><p>3. Wise attention.</p><p>4. Practice in accordance to the Truth.</p><p></p><p>The above needs elaboration and much explanation, however I won’t go into that now, but instead start to address your question more directly.</p><p></p><p>Consciousness is one of two conditioned mental realities, the other being the mental factors which accompany it and which perform functions the consciousness itself cannot. We can’t therefore be expected to come to understand consciousness without also understanding these other mental realities. Not only this, since our life in fact consists of experiences through the five senses and the mind, of ‘material realities’, without which consciousness which ‘thinks’ about this and that could never take place, we need to also develop understanding about these material realities as well. Indeed the first ‘insight knowledge’ which is a very high level of wisdom but only the beginning before there can be the other insight knowledges, is the clear distinction between mental and physical phenomena. </p><p></p><p>So we start off with understanding intellectually, that there are two kinds of conditioned realities, one mental and the other physical. The former is that which can and must experience something, the latter is that which cannot experience anything. These two are considered ‘realities’ because they have characteristic, function, manifestation and proximate cause. And this is what distinguishes both from ‘concepts’. Concepts are mind created and therefore have not objective reality. Any apparent breaking down of concepts such as in trying to determine the chemical composition of some chemical, is done so by way of thinking in terms of more concepts, one serving the function to explain another.</p><p></p><p>So with the background of this distinction, we can then develop better understanding about whatever that goes on from moment to moment. We learn for example, to know when we take concepts for reality and when we confuse material realities for mental ones. We know when there is understanding and when there is ignorance. And understanding, we know how little or how much. </p><p></p><p>None of this however, happens as a result of ‘trying’, and given that we must understand any and every reality, this can’t happen if we think to understand one reality (such as consciousness) of our own choosing. Besides any level of understanding, including the first baby steps must come with it a corresponding level of detachment and this is opposed to attachment. And so it follows that if we are moved by desire, from which ideas about ‘how to’ and ‘methods’ are conceived, one goes further away from the goal rather than towards it.</p><p></p><p>In conclusion, there is consciousness now, and it has already fallen away. It is missing the point to try to catch it or wait to catch the next one, since in truth this is following shadows with ignorance and craving. When these tendencies are noticed often enough, it can happen then that a time will come when instead of ignorance; some level of wisdom arises with a mental or physical reality as object. And this is “how” the study of consciousness takes place.</p><p></p><p>All that said, I must confess that what I’ve written is not based on any deep understanding on my part, but as you say, I am good at exposition and therefore it is due to this ;-). As time passes, I can only admit to more ignorance and become ever more convinced that mine are just the first baby steps in the right direction. Although I believe that this is how it must be, and I should be glad to at least realize it. </p><p></p><p>====</p><p>Prakash:</p><p>2...What is Going to happen having studied this consciousness?</p><p></p><p></p><p>C: I suspect that your conception of consciousness is not the same as mine. I however will say this with regard to my own understanding, that the study of consciousness and other realities works directly to oppose and finally overcome ignorance. And being that ignorance is the root cause for all evil states, the development of wisdom works to encourage all good states. All this is aimed at enlightenment, and this means getting out of the cycle of existence.</p><p></p><p>I am not sure I have answered your question in a way that will satisfy. But do ask more questions if you think that you must.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 144108, member: 586"] Prakash ji, Other matters kept coming up and I couldn’t find time to respond earlier. You asked: Prakash: 1,,What is the way of studying this consciousness ? C: Although you have not asked the question in the way that only someone who has already begun to study Buddhism would, I’d like to respond as though you did in fact do so. The Buddha’s teachings should be seen as ‘descriptive’ and not ‘prescriptive’ in nature, therefore questions about ‘how to’ and ‘methods’ often reflect some degree of misunderstanding. The reason for this is that at any given moment no matter what situation and whether asleep or awake, in reality there is only one consciousness with the support of its mental concomitants arisen to experience an object. These have arisen as a result of causes and conditions some from the past and some in the present, but the important thing to realize is that there is no ‘self’ who stands apart and can control anything. There is of course willing or intention to do this or to do that. Intention however, arises with all states, including the ones leading to the thought about doing this or doing that. It is fine, in fact necessary, to plan, to think and to follow thought suggestions in one’s conventional day to day life. And here we can talk about ‘how to’ and about ‘methods’. However when it comes to consciousness and other realities involved during these times, the understanding should be that they have been conditioned to arise and fallen away already by the time we know it. Therefore we need to realize that here, there is no method as in ‘what can be done’ or ‘what can I do’. But of course there are causes and conditions and these can be pointed to at, such that upon hearing about them, if any understanding has been accumulated from the past, this can condition some level of the same now. The conditions for the development of understanding itself are roughly: 1. Hearing the Truth. 2. Association with the wise. 3. Wise attention. 4. Practice in accordance to the Truth. The above needs elaboration and much explanation, however I won’t go into that now, but instead start to address your question more directly. Consciousness is one of two conditioned mental realities, the other being the mental factors which accompany it and which perform functions the consciousness itself cannot. We can’t therefore be expected to come to understand consciousness without also understanding these other mental realities. Not only this, since our life in fact consists of experiences through the five senses and the mind, of ‘material realities’, without which consciousness which ‘thinks’ about this and that could never take place, we need to also develop understanding about these material realities as well. Indeed the first ‘insight knowledge’ which is a very high level of wisdom but only the beginning before there can be the other insight knowledges, is the clear distinction between mental and physical phenomena. So we start off with understanding intellectually, that there are two kinds of conditioned realities, one mental and the other physical. The former is that which can and must experience something, the latter is that which cannot experience anything. These two are considered ‘realities’ because they have characteristic, function, manifestation and proximate cause. And this is what distinguishes both from ‘concepts’. Concepts are mind created and therefore have not objective reality. Any apparent breaking down of concepts such as in trying to determine the chemical composition of some chemical, is done so by way of thinking in terms of more concepts, one serving the function to explain another. So with the background of this distinction, we can then develop better understanding about whatever that goes on from moment to moment. We learn for example, to know when we take concepts for reality and when we confuse material realities for mental ones. We know when there is understanding and when there is ignorance. And understanding, we know how little or how much. None of this however, happens as a result of ‘trying’, and given that we must understand any and every reality, this can’t happen if we think to understand one reality (such as consciousness) of our own choosing. Besides any level of understanding, including the first baby steps must come with it a corresponding level of detachment and this is opposed to attachment. And so it follows that if we are moved by desire, from which ideas about ‘how to’ and ‘methods’ are conceived, one goes further away from the goal rather than towards it. In conclusion, there is consciousness now, and it has already fallen away. It is missing the point to try to catch it or wait to catch the next one, since in truth this is following shadows with ignorance and craving. When these tendencies are noticed often enough, it can happen then that a time will come when instead of ignorance; some level of wisdom arises with a mental or physical reality as object. And this is “how” the study of consciousness takes place. All that said, I must confess that what I’ve written is not based on any deep understanding on my part, but as you say, I am good at exposition and therefore it is due to this ;-). As time passes, I can only admit to more ignorance and become ever more convinced that mine are just the first baby steps in the right direction. Although I believe that this is how it must be, and I should be glad to at least realize it. ==== Prakash: 2...What is Going to happen having studied this consciousness? C: I suspect that your conception of consciousness is not the same as mine. I however will say this with regard to my own understanding, that the study of consciousness and other realities works directly to oppose and finally overcome ignorance. And being that ignorance is the root cause for all evil states, the development of wisdom works to encourage all good states. All this is aimed at enlightenment, and this means getting out of the cycle of existence. I am not sure I have answered your question in a way that will satisfy. But do ask more questions if you think that you must. [/QUOTE]
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