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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="Archived_member14" data-source="post: 163412" data-attributes="member: 586"><p>Ambarsaria ji,</p><p></p><p></p><p></p><p>You are saying that I may be wrong to identify the situation as conceit. But what else can identity, marking the outward appearance of a person, comparing and encouraging this be, if not conceit? Looking into the mirror to see if my beard is in order is already conceit, how much more it is if I started to scan the whole face and head, identifying with having a turban, particular glasses, skin color etc. and on top of this making the association with a particular religion? </p><p></p><p></p><p></p><p>We are not talking about anything beyond what is manifested in the moment and as expressed by the other person. </p><p></p><p>And what are you referring to by the idea of “total of a person”?</p><p></p><p></p><p></p><p>I should probably have used another word instead of “distraction”. But having used it, allow me to explain further.</p><p> </p><p>Obviously distraction is not inherent in the activity itself, nor is it in the simple act of seeing, hearing, tasting, touching and smelling. What it must therefore be is some volitional activity, one which is conditioned at the root, by ignorance. In the example you give above, these can be done with or without ignorance, however when ignorance is present this must be accompanied by attachment and / or conceit. They are as you say, distractions, the kind we all experience every day and to be expected, therefore wrong to talk as if one is worse than the other. Also there is no need to make it into anything bigger by highlighting them.</p><p></p><p>The distraction I was referring to is however different. What I said was in response to the promoting of religious identity. This is therefore a problem not only of attachment and conceit, but wrong understanding as well. And while the first two are wrong but to be expected, and therefore no need to be overly concerned about, the latter is a case in fact, of failure to acknowledge their wrongness; indeed it is indirectly promoting these. Therefore in this case, it has to be pointed out and never enough.</p><p></p><p></p><p></p><p>I don't understand your reasoning, can you please explain?</p><p></p><p></p><p></p><p>Wisdom is a mental phenomenon with a particular characteristic, function, manifestation and proximate cause. The following is from one Buddhist text:</p><p></p><p>Quote:</p><p>Understanding has the penetration of intrinsic nature, unfaltering penetration as its characteristic, like the penetration of an arrow shot by a skilled archer; illumination of the object as its function, as it were a lamp; non perplexity as its proximate cause, as it were a good guide in the forest.</p><p></p><p>In short, wisdom is right understanding, and understanding understands reality / the Truth.</p><p></p><p></p><p></p><p>Wisdom manifests as non-delusion, and non-delusion with regard to what? To the nature of consciousness, of mental factors and of material phenomena. It is not measured by the result we “think” about, because that would be in the realm of ideas and ideas are concepts which are mind-created. </p><p></p><p>Again, you'd need to explain this idea about “whole of who we are”, what are you thinking in terms of here?</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 163412, member: 586"] Ambarsaria ji, You are saying that I may be wrong to identify the situation as conceit. But what else can identity, marking the outward appearance of a person, comparing and encouraging this be, if not conceit? Looking into the mirror to see if my beard is in order is already conceit, how much more it is if I started to scan the whole face and head, identifying with having a turban, particular glasses, skin color etc. and on top of this making the association with a particular religion? We are not talking about anything beyond what is manifested in the moment and as expressed by the other person. And what are you referring to by the idea of “total of a person”? I should probably have used another word instead of “distraction”. But having used it, allow me to explain further. Obviously distraction is not inherent in the activity itself, nor is it in the simple act of seeing, hearing, tasting, touching and smelling. What it must therefore be is some volitional activity, one which is conditioned at the root, by ignorance. In the example you give above, these can be done with or without ignorance, however when ignorance is present this must be accompanied by attachment and / or conceit. They are as you say, distractions, the kind we all experience every day and to be expected, therefore wrong to talk as if one is worse than the other. Also there is no need to make it into anything bigger by highlighting them. The distraction I was referring to is however different. What I said was in response to the promoting of religious identity. This is therefore a problem not only of attachment and conceit, but wrong understanding as well. And while the first two are wrong but to be expected, and therefore no need to be overly concerned about, the latter is a case in fact, of failure to acknowledge their wrongness; indeed it is indirectly promoting these. Therefore in this case, it has to be pointed out and never enough. I don't understand your reasoning, can you please explain? Wisdom is a mental phenomenon with a particular characteristic, function, manifestation and proximate cause. The following is from one Buddhist text: Quote: Understanding has the penetration of intrinsic nature, unfaltering penetration as its characteristic, like the penetration of an arrow shot by a skilled archer; illumination of the object as its function, as it were a lamp; non perplexity as its proximate cause, as it were a good guide in the forest. In short, wisdom is right understanding, and understanding understands reality / the Truth. Wisdom manifests as non-delusion, and non-delusion with regard to what? To the nature of consciousness, of mental factors and of material phenomena. It is not measured by the result we “think” about, because that would be in the realm of ideas and ideas are concepts which are mind-created. Again, you'd need to explain this idea about “whole of who we are”, what are you thinking in terms of here? [/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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