☀️ JOIN SPN MOBILE
Forums
New posts
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
What's new
New posts
New media
New media comments
New resources
Latest activity
Videos
New media
New comments
Library
Latest reviews
Donate
Log in
Register
What's new
New posts
Menu
Log in
Register
Install the app
Install
Welcome to all New Sikh Philosophy Network Forums!
Explore Sikh Sikhi Sikhism...
Sign up
Log in
Discussions
Interfaith Dialogues
Evolution And God
JavaScript is disabled. For a better experience, please enable JavaScript in your browser before proceeding.
You are using an out of date browser. It may not display this or other websites correctly.
You should upgrade or use an
alternative browser
.
Reply to thread
Message
<blockquote data-quote="Tejwant Singh" data-source="post: 188760" data-attributes="member: 138"><p>angrisha ji,</p><p></p><p>Guru Fateh.</p><p></p><p>You write:</p><p></p><p></p><p></p><p>As the old saying goes, curiosity killed the cat but sharpened one’s mind.</p><p></p><p></p><p></p><p>I think before we can delve deeper into it, one has to define what “intelligent design” means here. Is it subjective or objective? If it is the former then it depends on the subject to define it. If it is the latter, then it is the same for all.</p><p></p><p></p><p></p><p>I agree with you. Declaring that, ”We don’t know” is the most courageous thing to do.</p><p></p><p></p><p></p><p>Yes, I am also in awe with the wow factors that surround us but again, I am proud to say, I do not know how this all happened. Perhaps, one day we will have the glimpse of it.</p><p></p><p></p><p></p><p>Not everyone agrees with the string theory whereas almost all agree with the evolution theory.</p><p></p><p></p><p></p><p>Regarding this other theory of multiple bangs you have read, it sounds celestially salacious and I will leave it to that.</p><p></p><p></p><p></p><p>Well, that is the only way. A Sikh never ceases to learn.</p><p></p><p>My question:</p><p>2. If there is intelligent design, does that imply there is also dumb design? What is it?</p><p></p><p>Your response:</p><p></p><p></p><p>If it is one’s beyond understanding, then it can be called either. I wish Kant had read Sri Guru Granth Sahib Ji because it became our Guru after his birth. If he had studied it, he would have gotten the tools about broadening one’s perspectives beyond one’s own imagination. Sri Guru Granth Sahib Ji gives us those tools. Guru Nanak said that in Jap without the help of any telescope.</p><p></p><p></p><p></p><p>Creationism for me is like “Intelligent Design” which is also used in the Christiandom. My question is the same. Is the meaning subjective or objective? Once we decide that, then our response and understanding of it will change accordingly.</p><p></p><p>And, who is HIM in the above?</p><p></p><p></p><p></p><p>This is the problem I find quoting one liners from Gurbani. It does not create any understanding of the wonderful message of our Gurus rather to the contrary. Secondly most of the literal translations are misleading.</p><p></p><p>Lastly, what are we trying to prove here? </p><p></p><p>Are we trying to share the message from the Sri Guru Granth Sahib Ji or are we using it in our argument to prove some point of ours? </p><p></p><p>If it is the former, then the whole Shabad with one's own understanding should be posted so all can understand the message of the said Shabad, which as a result becomes the tool to better the understanding of the self and the surroundings.</p><p></p><p>If it is the latter, then sadly, we are using Gurbani as a weapon rather than a tool in my opinion.</p><p></p><p></p><p></p><p>Again, depends on how we define it as mentioned before.</p><p></p><p></p><p></p><p>I am again proud to say that I haven't the faintest notion.</p><p></p><p></p><p></p><p>Yes, we are always in the discovering mode, which means we can only have the glimpse of the tip of the iceberg, what more there is, is a fascination to hold on its own.</p><p></p><p></p><p></p><p>I agree, but a well accepted one.</p><p></p><p>My question:</p><p>5. We all evolve from the day we are born in the way of talking, crawling, walking, understanding, learning, unlearning, relearning. These are the facts. What is your opinion about this?</p><p></p><p>Your response:</p><p></p><p></p><p></p><p>We are mixing apples and oranges here I am afraid. Yes, nurturing does affect in the evolutionary process of the individual but it is evolution nonetheless.</p><p></p><p></p><p></p><p>Again, the above in its literal translation indicates the Absolute Truth as it is used in the Abrahamic religions, whereas in Sikhi, Truth Is Absolute. </p><p></p><p>Case in point, the Earth was all together once, now we have different continents and many other changes that have taken place on this Earth and beyond. In Sikhi, truth is as fluid as the rushing river waters. That is what the first Pauri of Jap indicates. </p><p></p><p>I am sure yourself with the scientific mind understand and appreciate that.</p><p></p><p>.</p><p></p><p>Once again, we should define the terms first.</p><p></p><p>Thanks for the lively interaction. I hope we continue in this manner.</p><p></p><p>Regards</p><p></p><p>Tejwant Singh</p></blockquote><p></p>
[QUOTE="Tejwant Singh, post: 188760, member: 138"] angrisha ji, Guru Fateh. You write: As the old saying goes, curiosity killed the cat but sharpened one’s mind. I think before we can delve deeper into it, one has to define what “intelligent design” means here. Is it subjective or objective? If it is the former then it depends on the subject to define it. If it is the latter, then it is the same for all. I agree with you. Declaring that, ”We don’t know” is the most courageous thing to do. Yes, I am also in awe with the wow factors that surround us but again, I am proud to say, I do not know how this all happened. Perhaps, one day we will have the glimpse of it. Not everyone agrees with the string theory whereas almost all agree with the evolution theory. Regarding this other theory of multiple bangs you have read, it sounds celestially salacious and I will leave it to that. Well, that is the only way. A Sikh never ceases to learn. My question: 2. If there is intelligent design, does that imply there is also dumb design? What is it? Your response: If it is one’s beyond understanding, then it can be called either. I wish Kant had read Sri Guru Granth Sahib Ji because it became our Guru after his birth. If he had studied it, he would have gotten the tools about broadening one’s perspectives beyond one’s own imagination. Sri Guru Granth Sahib Ji gives us those tools. Guru Nanak said that in Jap without the help of any telescope. Creationism for me is like “Intelligent Design” which is also used in the Christiandom. My question is the same. Is the meaning subjective or objective? Once we decide that, then our response and understanding of it will change accordingly. And, who is HIM in the above? This is the problem I find quoting one liners from Gurbani. It does not create any understanding of the wonderful message of our Gurus rather to the contrary. Secondly most of the literal translations are misleading. Lastly, what are we trying to prove here? Are we trying to share the message from the Sri Guru Granth Sahib Ji or are we using it in our argument to prove some point of ours? If it is the former, then the whole Shabad with one's own understanding should be posted so all can understand the message of the said Shabad, which as a result becomes the tool to better the understanding of the self and the surroundings. If it is the latter, then sadly, we are using Gurbani as a weapon rather than a tool in my opinion. Again, depends on how we define it as mentioned before. I am again proud to say that I haven't the faintest notion. Yes, we are always in the discovering mode, which means we can only have the glimpse of the tip of the iceberg, what more there is, is a fascination to hold on its own. I agree, but a well accepted one. My question: 5. We all evolve from the day we are born in the way of talking, crawling, walking, understanding, learning, unlearning, relearning. These are the facts. What is your opinion about this? Your response: We are mixing apples and oranges here I am afraid. Yes, nurturing does affect in the evolutionary process of the individual but it is evolution nonetheless. Again, the above in its literal translation indicates the Absolute Truth as it is used in the Abrahamic religions, whereas in Sikhi, Truth Is Absolute. Case in point, the Earth was all together once, now we have different continents and many other changes that have taken place on this Earth and beyond. In Sikhi, truth is as fluid as the rushing river waters. That is what the first Pauri of Jap indicates. I am sure yourself with the scientific mind understand and appreciate that. . Once again, we should define the terms first. Thanks for the lively interaction. I hope we continue in this manner. Regards Tejwant Singh [/QUOTE]
Insert quotes…
Verification
Post reply
Discussions
Interfaith Dialogues
Evolution And God
This site uses cookies to help personalise content, tailor your experience and to keep you logged in if you register.
By continuing to use this site, you are consenting to our use of cookies.
Accept
Learn more…
Top