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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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Wonderful Excerpts Of SPN Member Confused Ji's Post
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<blockquote data-quote="Archived_member14" data-source="post: 164508" data-attributes="member: 586"><p>Parma ji,</p><p></p><p>I apologize for causing you annoyance. Although I did hesitate to do it, the reason I suggested that you were copping out was to incite you so that you will respond to the particular message of mine. It is unfair of me to throw so many words at you, but it can’t be helped given who I am and the nature of the discussion. But to insist that you follow my rules, this I have no excuse. Perhaps I should not indulge in debates here, but then again no one is obliged to read and respond to them. Besides I continue to think that some of what I write is useful. And I have the impression that you have the energy, the boldness and mental capacity to test me. It is with this that I try again to engage you. Given what you said however, namely that I have been annoying, if you don’t bother to respond, it would be fine and fair. </p><p></p><p>Please tell me what you think with regard to the following:</p><p></p><p>“Thinking” is a mental reality arisen at the mind door, in a corresponding way as “seeing” which arises at the eye-door (one of the five sense doors).</p><p>Seeing experiences what is called “visible object”, and thinking correspondingly, experiences “thought” (or concept).</p><p>Visible object, like sound, taste and smell are physical realities. Thought is not a physical reality, but neither is it a mental reality, but are the creation of the thinking process, hence no ontological existence. </p><p></p><p>Let us take the example of the experience of two computer screens, one which you are working on right now and another one elsewhere which sometime you also use. </p><p></p><p>Just as you would imagine what this other screen looks like, the one that is in front of you right now, is likewise the product of imagination. The basic difference between them is in that, that other monitor in your experience will not be interspersed by the experience of seeing consciousness of visible object, hence the impression of being more or less blurry. This one on the other other hand is more solid and real, and this is mainly because seeing consciousness arises in between alternating with the thinking. </p><p></p><p>The function of thinking is to ‘make sense’ of the experiences through the five senses. Without these five sense experiences, there would not be any thought or concept. Therefore in the case of computer screen, if there was no seeing which experiences visible object and touch which experiences the earth, fire and wind elements, there would be no such concept or thought. These thoughts are the result of a particular set of mental activity and based on memory.</p><p></p><p>Can you tell me what you don’t agree with in the above?</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 164508, member: 586"] Parma ji, I apologize for causing you annoyance. Although I did hesitate to do it, the reason I suggested that you were copping out was to incite you so that you will respond to the particular message of mine. It is unfair of me to throw so many words at you, but it can’t be helped given who I am and the nature of the discussion. But to insist that you follow my rules, this I have no excuse. Perhaps I should not indulge in debates here, but then again no one is obliged to read and respond to them. Besides I continue to think that some of what I write is useful. And I have the impression that you have the energy, the boldness and mental capacity to test me. It is with this that I try again to engage you. Given what you said however, namely that I have been annoying, if you don’t bother to respond, it would be fine and fair. Please tell me what you think with regard to the following: “Thinking” is a mental reality arisen at the mind door, in a corresponding way as “seeing” which arises at the eye-door (one of the five sense doors). Seeing experiences what is called “visible object”, and thinking correspondingly, experiences “thought” (or concept). Visible object, like sound, taste and smell are physical realities. Thought is not a physical reality, but neither is it a mental reality, but are the creation of the thinking process, hence no ontological existence. Let us take the example of the experience of two computer screens, one which you are working on right now and another one elsewhere which sometime you also use. Just as you would imagine what this other screen looks like, the one that is in front of you right now, is likewise the product of imagination. The basic difference between them is in that, that other monitor in your experience will not be interspersed by the experience of seeing consciousness of visible object, hence the impression of being more or less blurry. This one on the other other hand is more solid and real, and this is mainly because seeing consciousness arises in between alternating with the thinking. The function of thinking is to ‘make sense’ of the experiences through the five senses. Without these five sense experiences, there would not be any thought or concept. Therefore in the case of computer screen, if there was no seeing which experiences visible object and touch which experiences the earth, fire and wind elements, there would be no such concept or thought. These thoughts are the result of a particular set of mental activity and based on memory. Can you tell me what you don’t agree with in the above? [/QUOTE]
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