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Attachment To Sachkhand?


Hell Boy
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We all know that according to Sikhi that Moh is considered a road block on the path of sprituality. Is attachment or a desire to reach sackhand or attain brahmgyan also a road block? Does it mean that delusion is still with the the individual if he/she sorts for those things?

Vah Ji Vah..what a great question, this is what i m talking about...lets bring more questions like these on the forum... i am sure this will definately boggles the mind of many out there.

I will respond in abit, but dont take my opnion as gospel truth.

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Great question, fantastic. I was about to say pretty much exactly the same thing as Namastang.

Perhaps the passage below is a good way to begin this dicussion, with the grace of Guru Nanak may it be a fruitful discussion.

Whenever we have a dualistic notion such as, "I am doing this because I want to achieve a particular state of consciousness, a particular state of being," then automatically we separate ourselves from the reality of what we are.

If we ask ourselves, "What is wrong with evaluating, with taking sides?" the answer is that, when we formulate a secondary judgment, "I should be doing this and should avoid doing that," then we have achieved a level of complication which takes us a long way from the basic simplicity of what we are. The simplicity of meditation means just experiencing the ape of instinct of ego. If anything more than this is laid onto our psychology, then it becomes a very heavy, thick mask, a suit of armor.

It is important to see that the main point of any spiritual practice is to strip out of the bureaucracy of ego. This means stepping out of ego's constant desire for a higher, more spiritual, more transcendental version of knowledge, religion, virtue, judgment, comfort or whatever it is that the particular ego is seeking. ...

Chogyam Trungpa - Cutting Through Spiritual Materialism

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Singhstah the problem with your undertstanding of moh being attachment to that what is not vaheguru - well what is not vaheguru and what is vaheguru?

'True love' is also a bit vague, in Punjabi there are several types of 'love' - prem, ishq, mohobit, pyar... what one are you referring to? And of course theres the concept of love in itself, what exactly do you mean by love? (i.e. in gurmat 'love' means two souls merging into one) perhaps extending to realising that there was only one to start with.

Becoming attached to something exterior means that you will not recognise it inside yourself.

'Sachkhand is vaheguru himself' striking statements like this require a bit of justifcation. Also if Sachkhand is vaheguru what are the the other khands - devi devte?

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Here is another good discussion.

http://www.sikhawareness.com/sikhawareness...ce+heaven#54526

Tarkay Dunia, Tarkay Ukhbah, Tarkay Maulla, Tarkay Tark.

I Renounce the (desire for) World , I Renounce the (desire for) Heaven, I Renounce the (desire for) God, I Renounce the Desire for Renunciation.

A starting point for understanding desire is to differentiate between unhealthy and healthy desire. Unhealthy desire undermines psychological health, producing what Buddhism often calls "suffering" for short. Healthy desire can contribute to psychological well-being, happiness, and peace. If we place healthy and unhealthy desire on a spectrum, at one end we have the motivations that lead to some of the worst and most horrific things people do. But at the other end, desire expresses some of the most beautiful and noble aspects of human life.

One way to distinguish the two ends of this spectrum is to differentiate between craving and aspiration. When the Buddha pointed to the cause of suffering, he used the word tanhà or thirst. It represents desire which is in some way compulsive, driven, and therefore not easy to let go of. This kind of desire is often accompanied by clinging, contraction, tension, or pressure.

Craving has its costs. People have destroyed their lives by acting on their addictions. When craving has the upper hand, it is all too easy to make poor choices. Freedom, that is, free will and the ability to choose wisely, is easily compromised. Craving takes a toll on our bodies when it expresses itself as physical tension. And it can take an even bigger toll on our minds: constant wanting can exhaust the mind. Left unchecked, craving can lead to an alienation from our self. Unfulfilled, craving can all too easily turn into frustration and anger.

One of the surprising discoveries that we make in mindfulness meditation is how pervasively and constantly the mind is under the sway of craving. This thirst is the primary reason the mind chases after its own thoughts.

An important function of meditation is to calm down the incessant churning of desire so that we can discover at the other end of the spectrum our deeper wellsprings of motivation. When surface concerns and chatter quiet down, among the beautiful things we can find are our aspirations. The etymology of "aspiration" (like "spiritual") is rooted in the Latin word for "breath" (spirare). This points to the close relationship between breath and aspiration. Craving tends to contract the breathing; aspiration surfaces most easily when our breathing is relaxed and open. In the same way that natural breathing can't be an act of will, so too the motivations and sense of purpose that come with aspiration can't be willfully generated. Staying aware of our breathing can keep us close to what inspires us.

I've heard a Great Master who said once, if you wish to have the joy of attachment and desire then attach yourself to God, then desire God himself.

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'Sachkhand is vaheguru himself' striking statements like this require a bit of justifcation. Also if Sachkhand is vaheguru what are the the other khands - devi devte?

lol exactly.. technically everyhting is akaal purakh :)

let us not get confused and justify moh to sachkhand!

GURU Ji teaches us to only have love for Akaal purakh - no matter how bad we are treated - that is true love.(might as well do some sttm misions:

I do not seek power, and I do not seek liberation. My mind is in love with Your Lotus Feet.

oooo this reminds me of a post.. 2 mins..

cant find it challo koina

http://www.sikhitothemax.com/page.asp?ShabadID=2518 this is the shabad concerned

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ਦੇਵਗੰਧਾਰੀ ੫ ॥ ਅੰਮ੍ਰਿਤਾ ਪ੍ਰਿਅ ਬਚਨ ਤੁਹਾਰੇ ॥ ਅਤਿ ਸੁੰਦਰ ਮਨਮੋਹਨ ਪਿਆਰੇ ਸਭਹੂ ਮਧਿ ਨਿਰਾਰੇ ॥੧॥ ਰਹਾਉ ॥ ਰਾਜੁ ਨ ਚਾਹਉ ਮੁਕਤਿ ਨ ਚਾਹਉ ਮਨਿ ਪ੍ਰੀਤਿ ਚਰਨ ਕਮਲਾਰੇ ॥ ਬ੍ਰਹਮ ਮਹੇਸ ਸਿਧ ਮੁਨਿ ਇੰਦ੍ਰਾ ਮੋਹਿ ਠਾਕੁਰ ਹੀ ਦਰਸਾਰੇ ॥੧॥ ਦੀਨੁ ਦੁਆਰੈ ਆਇਓ ਠਾਕੁਰ ਸਰਨਿ ਪਰਿਓ ਸੰਤ ਹਾਰੇ ॥ ਕਹੁ ਨਾਨਕ ਪ੍ਰਭ ਮਿਲੇ ਮਨੋਹਰ ਮਨੁ ਸੀਤਲ ਬਿਗਸਾਰੇ ॥੨॥੩॥੨੯॥ {ਪੰਨਾ 534}

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