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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: 137093" data-attributes="member: 586"><p>Himmat ji,</p><p></p><p></p><p>Himmat:</p><p>I would just like to emphasise, that the initial point being made was definitely in the context of a God/Gods/supreme divine force/Ik Ong Kaar and claims in scriptures. The point about animals cf other forms of life was only an example to try to show different levels of perception of truth, does not make the truth change. </p><p></p><p>C: Thanks for the clarification.</p><p>Perhaps it is in the use of the word ‘truth’. But what I am now hearing you say is that there is an underlying truth which different beings perceive as per their level of understanding / misunderstanding. But if there is indeed ‘misunderstanding’, should we class this along with ‘understanding’ and then differentiate in terms of levels? Why don’t we just make a distinction between right vs. wrong where wrong is wrong and the right has many levels? Or do you think that this distinction between understanding and misunderstanding does not apply here? </p><p>Could you clarify further?</p><p></p><p>=========</p><p>Quote:Originally Posted by Confused </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>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></p><p>Himmat:</p><p>It sounds like truth, but the truth I know and rank as universal, does not make it absolute truth. </p><p></p><p>C: So are you differentiating between universal truth and absolute truth? Please explain.</p><p></p><p>===========</p><p>Himmat:</p><p>My “wisdom” is always going to be limited to what I make of my experiences and what I have learned. This makes it a perception, which is not the same as truth. Hence what you have written is your opinion, but may be seen by many as truth, even though its not necessarily.</p><p></p><p>C: I have been pointing to such things as ignorance, wisdom and perception itself as being truths. And I’ll add such things as thinking, seeing, hearing, taste, feeling, attachment, kindness, generosity, anger, the fire element, impermanence and insubstantiality as being similarly, truths. </p><p></p><p>Now it may be that I speak about these from a kindergarten level of understanding, but surely his does not make it opinion, does it? After all, even as I make this distinction between truth and opinion, I’d acknowledge the fact of ‘thinking’ taking place and this will be the very evidence that what I have been talking about are indeed truths. In the same way, when you talk about your wisdom being limited and differentiate between your perceptions of the truth from the truth itself, you are making statements about these same universal truths, namely wisdom and perception which I refer to. </p><p></p><p>But I agree with you, that not everyone will agree with what I’ve said; in fact I think very few will, although they will keep referring to these very things all the time. Since it is not just a matter of having such things being pointed out and in theory agreeing with it, but understanding its relevance in terms of the need to develop more understanding about them. The problem with most people is that they’d rather flit off to ideas they are so used to entertaining, in other words, to be lost in thoughts about the past and future and never seeing any need to understanding what is the reality *now*.</p><p></p><p>=========</p><p>Himmat:</p><p>There are indeed different ways one could classify perceptions. Just as you say, some will be formed despite total ignorance ( eg blind faith). Then there are going to be perceptions based on anecdotal evidence, or hearsay and rumours. Then there are going to be perceptions based on empirical or experiential evidence. Then there is going to be understanding based on logical proofs. </p><p></p><p>C: So you are using perception differently from how I use it?</p><p>Anyway, the way I understand it is that perception arise with *all* states. So the focus should be on what all is influencing the perception. And there is such a thing as direct penetration into the intrinsic nature of what is real. And this would have been the result of gradual development involving deeper and deeper understanding of all kinds of conditioned realities.</p><p> </p><p>==========</p><p>Himmat:</p><p>Here we have the lowest form, based on total ignorance when it comes to a creator. It does not make the perceptions redundant though. It is simply recognised that they are based on speculation. </p><p></p><p>C: You are referring to ignorance not of what is ‘now’ which will include the ignorance itself, but something outside of this, namely the creator. This is why you go on to saying that it is alright to speculate as long as one knows that this is what one is doing. From my side, if speculating / thinking is the reality of the present moment, understanding its nature is the be all and end all. So apparently we are not talking about the same kind of ‘knowing’.</p><p> </p><p>But we do not have to go into a debate about this if you think….</p><p></p><p>==========</p><p> Himmat:</p><p>This makes it plain that it is mental tool to soothe the mind, and knowing this makes it easier to handle it as such, as the mind is not then bound to any norms established by any ancestors, who developed their own methods but with concomitant insistence that what they preached was truth. </p><p></p><p>C: According to the way things are as I understand it, any such tool to soothe the mind is an encouragement to not look at what is happening now. The real cause for all the troubles in whatever form, is ignorance. And attachment to ideas including what seems to make us feel better, makes it even worse. The only real cure is the development of wisdom. But of course since the ignorance is so overwhelming including the attachment to having measurable results, we are tempted to find quick remedies. But know that this could turn out to be a case of licking honey off a razor blade, each time that we enjoy the taste, we also bruise our tongue and one day we find out that its in quite a bad shape.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 137093, member: 586"] Himmat ji, Himmat: I would just like to emphasise, that the initial point being made was definitely in the context of a God/Gods/supreme divine force/Ik Ong Kaar and claims in scriptures. The point about animals cf other forms of life was only an example to try to show different levels of perception of truth, does not make the truth change. C: Thanks for the clarification. Perhaps it is in the use of the word ‘truth’. But what I am now hearing you say is that there is an underlying truth which different beings perceive as per their level of understanding / misunderstanding. But if there is indeed ‘misunderstanding’, should we class this along with ‘understanding’ and then differentiate in terms of levels? Why don’t we just make a distinction between right vs. wrong where wrong is wrong and the right has many levels? Or do you think that this distinction between understanding and misunderstanding does not apply here? Could you clarify further? ========= Quote:Originally Posted by Confused 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? Himmat: It sounds like truth, but the truth I know and rank as universal, does not make it absolute truth. C: So are you differentiating between universal truth and absolute truth? Please explain. =========== Himmat: My “wisdom” is always going to be limited to what I make of my experiences and what I have learned. This makes it a perception, which is not the same as truth. Hence what you have written is your opinion, but may be seen by many as truth, even though its not necessarily. C: I have been pointing to such things as ignorance, wisdom and perception itself as being truths. And I’ll add such things as thinking, seeing, hearing, taste, feeling, attachment, kindness, generosity, anger, the fire element, impermanence and insubstantiality as being similarly, truths. Now it may be that I speak about these from a kindergarten level of understanding, but surely his does not make it opinion, does it? After all, even as I make this distinction between truth and opinion, I’d acknowledge the fact of ‘thinking’ taking place and this will be the very evidence that what I have been talking about are indeed truths. In the same way, when you talk about your wisdom being limited and differentiate between your perceptions of the truth from the truth itself, you are making statements about these same universal truths, namely wisdom and perception which I refer to. But I agree with you, that not everyone will agree with what I’ve said; in fact I think very few will, although they will keep referring to these very things all the time. Since it is not just a matter of having such things being pointed out and in theory agreeing with it, but understanding its relevance in terms of the need to develop more understanding about them. The problem with most people is that they’d rather flit off to ideas they are so used to entertaining, in other words, to be lost in thoughts about the past and future and never seeing any need to understanding what is the reality *now*. ========= Himmat: There are indeed different ways one could classify perceptions. Just as you say, some will be formed despite total ignorance ( eg blind faith). Then there are going to be perceptions based on anecdotal evidence, or hearsay and rumours. Then there are going to be perceptions based on empirical or experiential evidence. Then there is going to be understanding based on logical proofs. C: So you are using perception differently from how I use it? Anyway, the way I understand it is that perception arise with *all* states. So the focus should be on what all is influencing the perception. And there is such a thing as direct penetration into the intrinsic nature of what is real. And this would have been the result of gradual development involving deeper and deeper understanding of all kinds of conditioned realities. ========== Himmat: Here we have the lowest form, based on total ignorance when it comes to a creator. It does not make the perceptions redundant though. It is simply recognised that they are based on speculation. C: You are referring to ignorance not of what is ‘now’ which will include the ignorance itself, but something outside of this, namely the creator. This is why you go on to saying that it is alright to speculate as long as one knows that this is what one is doing. From my side, if speculating / thinking is the reality of the present moment, understanding its nature is the be all and end all. So apparently we are not talking about the same kind of ‘knowing’. But we do not have to go into a debate about this if you think…. ========== Himmat: This makes it plain that it is mental tool to soothe the mind, and knowing this makes it easier to handle it as such, as the mind is not then bound to any norms established by any ancestors, who developed their own methods but with concomitant insistence that what they preached was truth. C: According to the way things are as I understand it, any such tool to soothe the mind is an encouragement to not look at what is happening now. The real cause for all the troubles in whatever form, is ignorance. And attachment to ideas including what seems to make us feel better, makes it even worse. The only real cure is the development of wisdom. But of course since the ignorance is so overwhelming including the attachment to having measurable results, we are tempted to find quick remedies. But know that this could turn out to be a case of licking honey off a razor blade, each time that we enjoy the taste, we also bruise our tongue and one day we find out that its in quite a bad shape. [/QUOTE]
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