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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: 144138" data-attributes="member: 586"><p>Ambarsaria ji,</p><p></p><p></p><p>Thanks for taking an interest and asking questions.</p><p></p><p>====</p><p>Ambarsaria:</p><p>Confused ji can I summarize that for myself as follows,</p><p></p><p></p><p>Quote:One is so detached and has so conditioned oneself that everything happens as good, hence one is enlightened. </p><p></p><p></p><p>Con: Detachment is the mental factor of non-attachment which arises together with wisdom and also during other wholesome states. When it is with wisdom, it serves the function of detaching from what otherwise is the object of ignorance and attachment. Just as wisdom when arisen, accumulates as tendency, so too detachment when arisen, accumulates. </p><p></p><p>Enlightenment is the function not of detachment, but of understanding. And this is not about seeing everything as “good” but “as it is”. Remember, all conditioned phenomena are by nature, “dukkha”.</p><p></p><p>=== </p><p>Ambarsaria:</p><p>That is, one does not have to think to do good.</p><p>This all being driven by understanding.</p><p></p><p>Con: After the first stage of enlightenment, there is still attachment to sense objects and hence aversion continues to arise, and also ignorance and conceit remains until one reaches full enlightenment. What is no more at this stage are wrong understanding, doubt, jealousy and tendency to rite and ritual. And because there is no more wrong understanding, the tendency to lie, steal, kill, involvement in illicit sex and to taking intoxicants no more exists. So with reference to these, it is not a matter of thinking ‘not to’, but just that it won’t ever happen. </p><p></p><p>When it comes to lesser forms of attachment and aversion, because of the level of understanding, these decrease in strength and frequency. Besides, because wisdom supports the development of other kinds of good, such as kindness, compassion, sympathetic joy and equanimity, these readily arise during times which otherwise would have given rise to attachment and aversion. And this may or may not be prompted by thoughts to do good. There is no rule in this regard. </p><p></p><p>====</p><p>Ambarsaria:</p><p>Hence, Is it equivalent to a fully enlightened soul and through your conditioning your actions and consciousness are in synch that your action/reactions have no conflict and there is no remorse or any other emotions displayed as life goes on.</p><p></p><p></p><p>Con: The tendency to remorse does not exist from the first stage of enlightenment. I would not think in terms of good actions on the part of enlightened individuals, especially the fully enlightened ones, as being the result of ‘conditioning’, but rather that of having “eradicated” the tendency to wrong / evil states. </p><p></p><p>While the lesser enlightened ones still go by wholesome states of mind, the fully enlightened are driven by what is called, ‘functional states’. Wholesome and unwholesome states are of the nature of cause which must bring results, but Arahats being fully enlightened, have functional consciousness instead, and these can’t produce any results. They however are nevertheless the culmination of the good accumulated from the past; including times well before any understanding was developed. </p><p></p><p>======</p><p>Ambarsaria:</p><p>The emotional part scares me as I think I will feel like a "zombie" but I am obviously making a mistake along the way of this understanding.</p><p>Please comment and correct.</p><p></p><p>Con: Yes, you are imagining wrongly. And since I think that what you have in mind are states (emotions) that are undesirable even for us now, I’d like to ask you why you value them? </p><p></p><p>All enlightened beings obviously have much greater kindness, generosity, compassion, sympathy, faith, moral shame and so on than you and I can imagine. When it comes to “equanimity” with relation to other beings, this is with the understanding about karma and its results. This arises with the perception that nothing can be done to help the other person, and often following moments of pure kindness and compassion. But this is far from cold or zombie like, but in fact very bright, being that it is rooted in, besides wisdom, the mental factors non-attachment and non-aversion as well.</p><p>I hope this has cleared things up Ambarsaria ji.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 144138, member: 586"] Ambarsaria ji, Thanks for taking an interest and asking questions. ==== Ambarsaria: Confused ji can I summarize that for myself as follows, Quote:One is so detached and has so conditioned oneself that everything happens as good, hence one is enlightened. Con: Detachment is the mental factor of non-attachment which arises together with wisdom and also during other wholesome states. When it is with wisdom, it serves the function of detaching from what otherwise is the object of ignorance and attachment. Just as wisdom when arisen, accumulates as tendency, so too detachment when arisen, accumulates. Enlightenment is the function not of detachment, but of understanding. And this is not about seeing everything as “good” but “as it is”. Remember, all conditioned phenomena are by nature, “dukkha”. === Ambarsaria: That is, one does not have to think to do good. This all being driven by understanding. Con: After the first stage of enlightenment, there is still attachment to sense objects and hence aversion continues to arise, and also ignorance and conceit remains until one reaches full enlightenment. What is no more at this stage are wrong understanding, doubt, jealousy and tendency to rite and ritual. And because there is no more wrong understanding, the tendency to lie, steal, kill, involvement in illicit sex and to taking intoxicants no more exists. So with reference to these, it is not a matter of thinking ‘not to’, but just that it won’t ever happen. When it comes to lesser forms of attachment and aversion, because of the level of understanding, these decrease in strength and frequency. Besides, because wisdom supports the development of other kinds of good, such as kindness, compassion, sympathetic joy and equanimity, these readily arise during times which otherwise would have given rise to attachment and aversion. And this may or may not be prompted by thoughts to do good. There is no rule in this regard. ==== Ambarsaria: Hence, Is it equivalent to a fully enlightened soul and through your conditioning your actions and consciousness are in synch that your action/reactions have no conflict and there is no remorse or any other emotions displayed as life goes on. Con: The tendency to remorse does not exist from the first stage of enlightenment. I would not think in terms of good actions on the part of enlightened individuals, especially the fully enlightened ones, as being the result of ‘conditioning’, but rather that of having “eradicated” the tendency to wrong / evil states. While the lesser enlightened ones still go by wholesome states of mind, the fully enlightened are driven by what is called, ‘functional states’. Wholesome and unwholesome states are of the nature of cause which must bring results, but Arahats being fully enlightened, have functional consciousness instead, and these can’t produce any results. They however are nevertheless the culmination of the good accumulated from the past; including times well before any understanding was developed. ====== Ambarsaria: The emotional part scares me as I think I will feel like a "zombie" but I am obviously making a mistake along the way of this understanding. Please comment and correct. Con: Yes, you are imagining wrongly. And since I think that what you have in mind are states (emotions) that are undesirable even for us now, I’d like to ask you why you value them? All enlightened beings obviously have much greater kindness, generosity, compassion, sympathy, faith, moral shame and so on than you and I can imagine. When it comes to “equanimity” with relation to other beings, this is with the understanding about karma and its results. This arises with the perception that nothing can be done to help the other person, and often following moments of pure kindness and compassion. But this is far from cold or zombie like, but in fact very bright, being that it is rooted in, besides wisdom, the mental factors non-attachment and non-aversion as well. I hope this has cleared things up Ambarsaria ji. [/QUOTE]
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