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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
Why Are We Not Allowed To Cut Hair When It's Ok To Cut Nails, Since Both Are Created By God?
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<blockquote data-quote="Parma" data-source="post: 162590" data-attributes="member: 4724"><p><span style="color: red">Ok, I agree with what you wrote, do you agree</span><span style="color: darkslategray"> : - )</span></p><p> </p><p>No, you are wrong about this. Understanding is a function by one mental reality and thinking is by another one. To get an idea of what the former is, I give you the following analogy:</p><p> </p><p>Perception is like the village child who sees coins in the hand. He experiences only the glitter and shine. Consciousness is like the village adult, who experiences the glitter and shine and knows that it is money. Wisdom is like the money lender, he knows the true value of that money.</p><p> </p><p>Thinking is a mental reality which arises with both ignorance and with wisdom performing a function which neither of these two does. So when it arises with ignorance it thinks wrongly about the object and when it arises with wisdom, it thinks rightly about it. </p><p> </p><p><span style="color: red">So your saying their is no thought in understanding? May I ask how did you think that?</span></p><p> </p><p>Ignorance is the root of all evil. However when it accompanies attachment, aversion, conceit, jealousy and so on, it is not so bad as when it is with wrong understanding. The distortion that accompanied wrong understanding is of the worst kind.</p><p><span style="color: red">I agree!!</span></p><p> </p><p>So from my point of view giving importance to whether the feeling is pleasant or not is a mistake. You however appear to be suggesting that we should be guided in doing what we do by whether this gives rise to pleasant feeling or not….</p><p> </p><p><span style="color: red">Yes giving importance to whether a feeling is pleasant or not is not a mistake. So you would rather have someone remain in a unpleasant feeling and stand their saying that's a nice feeling. No sain person will put up with that torture, sounds like a Nazi concerntration camp!</span></p><p> </p><p>I think you would do well to distinguish feelings which accompany mental states from the other mental factors involved. Feeling accompanies all instances of consciousness, but so do, perception, concentration, attention, intention, life faculty and contact. When you refer to kindness, then there are several other mental factors including, faith, detachment, moral shame, non-aversion (kindness) itself and more. So really, feeling is just one small part of the experience, but more importantly, if you refer to kindness, this is non-aversion the reality which you would want to promote and not “feeling”! You are confusing one reality with another. </p><p> </p><p>So accompanied by pleasant feeling or by neutral feeling, what is important is to see the value in non-aversion.</p><p> </p><p><span style="color: red">Now you want to split the mind apart, how many realities? Madness my fellow man! I guess the name is very fitting confused ji? lol</span></p><p> </p><p>welcomemunda This is earth!</p></blockquote><p></p>
[QUOTE="Parma, post: 162590, member: 4724"] [COLOR=red]Ok, I agree with what you wrote, do you agree[/COLOR][COLOR=darkslategray] : - )[/COLOR] No, you are wrong about this. Understanding is a function by one mental reality and thinking is by another one. To get an idea of what the former is, I give you the following analogy: Perception is like the village child who sees coins in the hand. He experiences only the glitter and shine. Consciousness is like the village adult, who experiences the glitter and shine and knows that it is money. Wisdom is like the money lender, he knows the true value of that money. Thinking is a mental reality which arises with both ignorance and with wisdom performing a function which neither of these two does. So when it arises with ignorance it thinks wrongly about the object and when it arises with wisdom, it thinks rightly about it. [COLOR=red]So your saying their is no thought in understanding? May I ask how did you think that?[/COLOR] Ignorance is the root of all evil. However when it accompanies attachment, aversion, conceit, jealousy and so on, it is not so bad as when it is with wrong understanding. The distortion that accompanied wrong understanding is of the worst kind. [COLOR=red]I agree!![/COLOR] So from my point of view giving importance to whether the feeling is pleasant or not is a mistake. You however appear to be suggesting that we should be guided in doing what we do by whether this gives rise to pleasant feeling or not…. [COLOR=red]Yes giving importance to whether a feeling is pleasant or not is not a mistake. So you would rather have someone remain in a unpleasant feeling and stand their saying that's a nice feeling. No sain person will put up with that torture, sounds like a Nazi concerntration camp![/COLOR] I think you would do well to distinguish feelings which accompany mental states from the other mental factors involved. Feeling accompanies all instances of consciousness, but so do, perception, concentration, attention, intention, life faculty and contact. When you refer to kindness, then there are several other mental factors including, faith, detachment, moral shame, non-aversion (kindness) itself and more. So really, feeling is just one small part of the experience, but more importantly, if you refer to kindness, this is non-aversion the reality which you would want to promote and not “feeling”! You are confusing one reality with another. So accompanied by pleasant feeling or by neutral feeling, what is important is to see the value in non-aversion. [COLOR=red]Now you want to split the mind apart, how many realities? Madness my fellow man! I guess the name is very fitting confused ji? lol[/COLOR] welcomemunda This is earth! [/QUOTE]
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Why Are We Not Allowed To Cut Hair When It's Ok To Cut Nails, Since Both Are Created By God?
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