☀️ JOIN SPN MOBILE
Forums
New posts
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
What's new
New posts
New media
New media comments
New resources
Latest activity
Videos
New media
New comments
Library
Latest reviews
Donate
Log in
Register
What's new
New posts
Menu
Log in
Register
Install the app
Install
Welcome to all New Sikh Philosophy Network Forums!
Explore Sikh Sikhi Sikhism...
Sign up
Log in
Discussions
Interfaith Dialogues
The Ocean Of Love
JavaScript is disabled. For a better experience, please enable JavaScript in your browser before proceeding.
You are using an out of date browser. It may not display this or other websites correctly.
You should upgrade or use an
alternative browser
.
Reply to thread
Message
<blockquote data-quote="Astroboy" data-source="post: 83915" data-attributes="member: 4990"><p><strong> The Buddhist Way of Loving Kindness</strong></p><p></p><p></p><p><strong>Excerpt from this book: </strong></p><p></p><p><em>From the chapter 'Accepting Defeat and Offering the Victory' </em></p><p>We may think that if we patiently practise accepting defeat all the time, our suffering and problems will multiply and completely overwhelm us; but in fact the practice of patience always lessens our suffering because we do not add mental pain to the difficulties we are having. Because suffering, worry, depression, and pain are feelings, they are types of mind, so it follows that they exist inside and not outside our mind. If while experiencing adverse conditions our mind remains calm and happy through the practice of patience, we do not have a problem. We may have a challenging situation, and may even be sick or injured, but we are free from pain. By controlling our mind in this way we experience a cessation of our pain, worry, and depression, and find true inner peace. Furthermore, by keeping a peaceful mind in difficult situations we are far more likely to find solutions and respond constructively. Buddhist practice is very gentle. It does not require physical deprivation and hardship but is mainly concerned with the internal task of controlling and transforming the mind. Once we have learned how to do this we shall understand the real meaning of Buddha’s teachings.</p><p>In Tibet I met a number of humble practitioners who, although they were not famous, always practised accepting defeat and offering the victory in their daily lives. One of these was a monk called Kachen Sangye, whom people came to recognize as a Bodhisattva. Whenever anyone said anything unpleasant to him he would accept it without retaliating, and whenever anyone asked him for something he would give it immediately without even a hint of miserliness. If he was overcharged while shopping he would pay without comment, and if the shopkeeper was poor he would give him even more. Kachen Sangye’s most expensive possession was a copper pot for holding water. One day while he was out a thief entered his room and stole the pot, but as the thief was making his way down the street he met Kachen Sangye returning to his room. Since the monk knew him, the thief was so ashamed that he dropped the pot and ran off. Kachen Sangye, however, developed the strong desire to give away his copper pot, so he took it to the thief’s house and said to him: ‘You didn’t need to run away. You can take anything you want from my room at anytime!’ People used to say that even if he had been asked to give up his life he would have done so happily. There are many examples in the past of such practitioners, and there is no reason why there should not be practitioners like this now and in the future. Those who are able to think and behave like this do not meet with any problems in life, for they can happily accept whatever situations they find themselves in.</p><p></p><p><u><a href="http://www.tharpa.com/us/book-Transform.Your.Life-574.html" target="_blank">http://www.tharpa.com/us/book-Transform.Your.Life-574.html</a></u></p></blockquote><p></p>
[QUOTE="Astroboy, post: 83915, member: 4990"] [B] The Buddhist Way of Loving Kindness[/B] [B]Excerpt from this book: [/B] [I]From the chapter 'Accepting Defeat and Offering the Victory' [/I] We may think that if we patiently practise accepting defeat all the time, our suffering and problems will multiply and completely overwhelm us; but in fact the practice of patience always lessens our suffering because we do not add mental pain to the difficulties we are having. Because suffering, worry, depression, and pain are feelings, they are types of mind, so it follows that they exist inside and not outside our mind. If while experiencing adverse conditions our mind remains calm and happy through the practice of patience, we do not have a problem. We may have a challenging situation, and may even be sick or injured, but we are free from pain. By controlling our mind in this way we experience a cessation of our pain, worry, and depression, and find true inner peace. Furthermore, by keeping a peaceful mind in difficult situations we are far more likely to find solutions and respond constructively. Buddhist practice is very gentle. It does not require physical deprivation and hardship but is mainly concerned with the internal task of controlling and transforming the mind. Once we have learned how to do this we shall understand the real meaning of Buddha’s teachings. In Tibet I met a number of humble practitioners who, although they were not famous, always practised accepting defeat and offering the victory in their daily lives. One of these was a monk called Kachen Sangye, whom people came to recognize as a Bodhisattva. Whenever anyone said anything unpleasant to him he would accept it without retaliating, and whenever anyone asked him for something he would give it immediately without even a hint of miserliness. If he was overcharged while shopping he would pay without comment, and if the shopkeeper was poor he would give him even more. Kachen Sangye’s most expensive possession was a copper pot for holding water. One day while he was out a thief entered his room and stole the pot, but as the thief was making his way down the street he met Kachen Sangye returning to his room. Since the monk knew him, the thief was so ashamed that he dropped the pot and ran off. Kachen Sangye, however, developed the strong desire to give away his copper pot, so he took it to the thief’s house and said to him: ‘You didn’t need to run away. You can take anything you want from my room at anytime!’ People used to say that even if he had been asked to give up his life he would have done so happily. There are many examples in the past of such practitioners, and there is no reason why there should not be practitioners like this now and in the future. Those who are able to think and behave like this do not meet with any problems in life, for they can happily accept whatever situations they find themselves in. [U][url]http://www.tharpa.com/us/book-Transform.Your.Life-574.html[/url][/U] [/QUOTE]
Insert quotes…
Verification
Post reply
Discussions
Interfaith Dialogues
The Ocean Of Love
This site uses cookies to help personalise content, tailor your experience and to keep you logged in if you register.
By continuing to use this site, you are consenting to our use of cookies.
Accept
Learn more…
Top