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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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<blockquote data-quote="curious seeker" data-source="post: 121604" data-attributes="member: 11092"><p>Boys boys!!!!!</p><p></p><p>Perhaps I can help let me frame the argument a little differently. What is TRUTH? Nanak said God is TRUTH. Zarathushtra said God's law (Asha ) is TRUTH and RIGHT. The Buddha Said Impermanence and Suffering are TRUTH, Jesus , supposedly said I am the TRUTH</p><p></p><p> But, if we impartially analyze these sayings, we can hopefully agree tha TRUTH in the sense of what is proven to be correct can be reached by examining the circumstances of life with our mind (The Buddha reached his TRUTH that way) or we can device empirical experiments, whose end result, will prove something to be TRUE . These experiments, to be credible, have to follow a series of principles.This system is called the Scientific Method. It requires several things including that these experimenst are repeatble and falsifiable</p><p> </p><p>Thus it seems to me That the Buddha (And I am talking only what can be considered the proven part of his philosophy, the rest while meritorious is not proven) basically reached a self evident conclusion in that the reality that we can know IS impermanat and involves suffering. It also seems to me that Asha which is cognate with Vedic Rita and means roughly the same , is at least in the physical sphere, the Physical laws of the Cosmos as well as being God's Law. Moreover Nanak and Zarathushtra are truly of one accord because while Nanak calls God TRUTH Zarathushtra says that TRUTH is an Essence of God's nature , that is, TRUTH IS GOD or a Part of God's Nature</p><p></p><p> Setting asides Jesus' claim (If he ever truly made it since, at best, we have only third hand accounts of what he supposedly said) We can then go on. If TRUTH is God and God is either, the LAWS of the Cosmos, (partly) which is what Zarathushtra says, or God has made them out of His essence. (emanation) We can see that from this TRUTH we can conclude that God's will and purpose must be reflected by these laws and their results.</p><p></p><p> Since evolution has resulted in a critical thinking and Ethically Endowed being, (an in this planet) then we can also assume that this is God's will and that He has also endowed man with the attributes that make him the ETHICAL animal that he is. Thus soul, ethical perceptions critical and logical minds and will are all divine endowments in man.</p><p></p><p> Furthermre more this then means that God is an Ethical and Logical Being, (or entity if you prefer) as well, and He also has a will. Being ethical and TRUTH means God can neither lie nor violate his nature . Thus God cannot be illogical He is limited by His nature</p><p></p><p>Blessings </p><p>Curious</p></blockquote><p></p>
[QUOTE="curious seeker, post: 121604, member: 11092"] Boys boys!!!!! Perhaps I can help let me frame the argument a little differently. What is TRUTH? Nanak said God is TRUTH. Zarathushtra said God's law (Asha ) is TRUTH and RIGHT. The Buddha Said Impermanence and Suffering are TRUTH, Jesus , supposedly said I am the TRUTH But, if we impartially analyze these sayings, we can hopefully agree tha TRUTH in the sense of what is proven to be correct can be reached by examining the circumstances of life with our mind (The Buddha reached his TRUTH that way) or we can device empirical experiments, whose end result, will prove something to be TRUE . These experiments, to be credible, have to follow a series of principles.This system is called the Scientific Method. It requires several things including that these experimenst are repeatble and falsifiable Thus it seems to me That the Buddha (And I am talking only what can be considered the proven part of his philosophy, the rest while meritorious is not proven) basically reached a self evident conclusion in that the reality that we can know IS impermanat and involves suffering. It also seems to me that Asha which is cognate with Vedic Rita and means roughly the same , is at least in the physical sphere, the Physical laws of the Cosmos as well as being God's Law. Moreover Nanak and Zarathushtra are truly of one accord because while Nanak calls God TRUTH Zarathushtra says that TRUTH is an Essence of God's nature , that is, TRUTH IS GOD or a Part of God's Nature Setting asides Jesus' claim (If he ever truly made it since, at best, we have only third hand accounts of what he supposedly said) We can then go on. If TRUTH is God and God is either, the LAWS of the Cosmos, (partly) which is what Zarathushtra says, or God has made them out of His essence. (emanation) We can see that from this TRUTH we can conclude that God's will and purpose must be reflected by these laws and their results. Since evolution has resulted in a critical thinking and Ethically Endowed being, (an in this planet) then we can also assume that this is God's will and that He has also endowed man with the attributes that make him the ETHICAL animal that he is. Thus soul, ethical perceptions critical and logical minds and will are all divine endowments in man. Furthermre more this then means that God is an Ethical and Logical Being, (or entity if you prefer) as well, and He also has a will. Being ethical and TRUTH means God can neither lie nor violate his nature . Thus God cannot be illogical He is limited by His nature Blessings Curious [/QUOTE]
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