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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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Discussions
Interfaith Dialogues
Are The Important Scriptures Of World Religions, Simply Opinions?
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<blockquote data-quote="Archived_member14" data-source="post: 137022" data-attributes="member: 586"><p>Himmat ji,</p><p></p><p>My last post in this thread was moved to a new location by Jasleen ji. I guess that she was focusing on one aspect of what was being said, although when I wrote it, I did so with an understanding that it in fact was relevant to general theme of this thread. What I was hinting at is that the teaching on Karma is not just another opinion, but a truth, a universal one. That anyone who perceives it as opinion is his /her opinion and this is because of lack of understanding (and this is my opinion ;-)). But allow me to comment based on this part of your message:</p><p></p><p></p><p></p><p></p><p>Perhaps I am missing your point and I must admit that I’ve not read all the messages here. Also I realize that you were speaking mainly within the context of a belief in God. But you have compared the ‘perception of truth’ experienced by an animal with that of an average human being and also refer to the difference in terms of time and location, it impresses upon me therefore, that you are making a general statement about ‘truth’ as being relative to the perceiver. And this may be part of what has motivated you to think that *all* teachings are merely opinions. Would this be correct? If so, that would be your opinion, and here are some of my own ;-) :</p><p></p><p>I’ll start off by suggesting that there is truth and there is illusion. The former is the function of ‘wisdom’, the latter, of ‘ignorance’. These two, namely wisdom and ignorance are themselves very real. Also equally real is ‘perception’. So in the case of an animal, since surely it can’t be having any wisdom, all it ever perceives is illusion. Likewise this is for the human being and any other being here or on some other planet, now or 2000 years ago, if there is no wisdom, what he knows is illusion.</p><p></p><p>But I’ll just pause here and ask; is what I said above sound totally like ‘opinion’ to you or does some part of it impresses as being ‘truth’, one which is not relative but in fact universal?</p><p>But I’ll continue…</p><p>Wisdom / understanding serves a particular function and achieves what ignorance can never do but will keep speculating wrongly about. This is what someone has said about wisdom:</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.” <end quote=""></p><p></p><p>So apparently we have perceptions informed by understanding, without understanding and by ignorance. You could say therefore that what most people state about anything is opinion, since it would not be informed by wisdom but by ignorance. However if and when wisdom does arise to understand any reality now, including the ignorance and perception, then this surely must lead to expressions of “truth” wouldn’t it? </p><p></p><p>I had continued with further comments, but changed my mind and decided instead to stop and ask for your response. </p><p>So what do you think Himmat ji?</end></p></blockquote><p></p>
[QUOTE="Archived_member14, post: 137022, member: 586"] Himmat ji, My last post in this thread was moved to a new location by Jasleen ji. I guess that she was focusing on one aspect of what was being said, although when I wrote it, I did so with an understanding that it in fact was relevant to general theme of this thread. What I was hinting at is that the teaching on Karma is not just another opinion, but a truth, a universal one. That anyone who perceives it as opinion is his /her opinion and this is because of lack of understanding (and this is my opinion ;-)). But allow me to comment based on this part of your message: Perhaps I am missing your point and I must admit that I’ve not read all the messages here. Also I realize that you were speaking mainly within the context of a belief in God. But you have compared the ‘perception of truth’ experienced by an animal with that of an average human being and also refer to the difference in terms of time and location, it impresses upon me therefore, that you are making a general statement about ‘truth’ as being relative to the perceiver. And this may be part of what has motivated you to think that *all* teachings are merely opinions. Would this be correct? If so, that would be your opinion, and here are some of my own ;-) : I’ll start off by suggesting that there is truth and there is illusion. The former is the function of ‘wisdom’, the latter, of ‘ignorance’. These two, namely wisdom and ignorance are themselves very real. Also equally real is ‘perception’. So in the case of an animal, since surely it can’t be having any wisdom, all it ever perceives is illusion. Likewise this is for the human being and any other being here or on some other planet, now or 2000 years ago, if there is no wisdom, what he knows is illusion. But I’ll just pause here and ask; is what I said above sound totally like ‘opinion’ to you or does some part of it impresses as being ‘truth’, one which is not relative but in fact universal? But I’ll continue… Wisdom / understanding serves a particular function and achieves what ignorance can never do but will keep speculating wrongly about. This is what someone has said about wisdom: 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.” <end quote=""> So apparently we have perceptions informed by understanding, without understanding and by ignorance. You could say therefore that what most people state about anything is opinion, since it would not be informed by wisdom but by ignorance. However if and when wisdom does arise to understand any reality now, including the ignorance and perception, then this surely must lead to expressions of “truth” wouldn’t it? I had continued with further comments, but changed my mind and decided instead to stop and ask for your response. So what do you think Himmat ji?</end> [/QUOTE]
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Are The Important Scriptures Of World Religions, Simply Opinions?
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