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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="Original" data-source="post: 211557" data-attributes="member: 14400"><p><span style="color: #ff00ff">All [my replies to RD1 are in colour]</span></p><p><span style="color: #ff00ff"></span></p><p><span style="color: #ff00ff">..I'm tempted here first of all to question whether <strong>argument</strong> and <strong>evidence</strong> are even possible when we are discussing religion ? Indeed, argument could be had, but on the whole it will remain inconclusive because religion is a subject of <strong>faith</strong>, and not knowledge and reason. Accordingly, I proceed.</span></p><p><a href="http://www.sikhphilosophy.net/goto/post?id=211534#post-211534" target="_blank">↑</a></p><p>I had answered the question previously. See below.</p><p>Click to expand...</p><p><span style="color: #ff00ff"> ..lol..you might as well had said "Sikhism came from gobbledygook, hey"</span></p><p><span style="color: #ff00ff"></span></p><p><a href="http://www.sikhphilosophy.net/goto/post?id=211534#post-211534" target="_blank">↑</a></p><p>In this instance the words "i feel" were not included.[</p><p><span style="color: #ff00ff"> ..correct</span></p><p><a href="http://www.sikhphilosophy.net/goto/post?id=211534#post-211534" target="_blank"><span style="color: #ff00ff">↑</span></a></p><p>Did the meaning of what I am conveying change?</p><p>Click to expand...</p><p><span style="color: #ff00ff"> ..what are you conveying to give meaning ?</span></p><p><a href="http://www.sikhphilosophy.net/goto/post?id=211534#post-211534" target="_blank">↑</a></p><p>When engaged in philosophical dialogue, this is not the same as evidence-based scientific dialogue.</p><p>Click to expand...</p><p></p><p><span style="color: #ff00ff"> ..true in some respects, but on the whole evidence forms the very basis of any reliable claim, albeit, philosophical, religious or scientific. In philosophy, an argument for a claim is a set of statements backed by rational analysis; evidence could be facts, experiences, data or even reasonable assumptions to support what one is claiming. The case in point was that we were searching for an "objective" account of Sikhism's origins and early affiliations and not "subjective" views. Hence, the inappropriate use of the "I feel" to which I've commented [in that context]. </span></p><p><span style="color: #ff00ff"></span></p><p><a href="http://www.sikhphilosophy.net/goto/post?id=211534#post-211534" target="_blank">↑</a></p><p>So allow people to be free to communicate as they wish</p><p>Click to expand...</p><p><span style="color: #ff00ff"> ...that would defeat the very object with which we are charged as proponents of the ultimate reality [Waheguru], there has to be a level of consistency and coherence in all that we deliberate as Sikhs. Precision and consistency with words is important everywhere, especially when talking Sikhi</span>. </p><p><a href="http://www.sikhphilosophy.net/goto/post?id=211534#post-211534" target="_blank">↑</a></p><p>In addition, I am a mere single individual among the billions of people out there.</p><p>Click to expand...</p><p><span style="color: #ff00ff"> ..you are "sawa lakh", the unified theory of everything and an amazing individual !</span></p><p><a href="http://www.sikhphilosophy.net/goto/post?id=211534#post-211534" target="_blank">↑</a></p><p>I do not claim to know the ultimate truths about anything.</p><p>Click to expand...</p><p><span style="color: #ff00ff"> ..you are the truth ! Guru Gobind's precious truth is you - "princess" !</span></p><p><a href="http://www.sikhphilosophy.net/goto/post?id=211534#post-211534" target="_blank"><span style="color: #ff00ff">↑</span></a></p><p>I only have my ideas - my one perspective among the billions.</p><p>Click to expand...</p><p><span style="color: #ff00ff"> And they are beautiful ideas..you are here [SPN] for a reason, look how beautiful an idea that is. God brought you here to strengthen and make better so that your faith becomes unshakeable come what may ! Life's hidden messages are decoded through philosophical discussions. Each day I learn, each day I'm renewed. I know I'm en route to perfection - a true Khalsa ! And so are you !</span></p><p><a href="http://www.sikhphilosophy.net/goto/post?id=211534#post-211534" target="_blank"><span style="color: #ff00ff">↑</span></a></p><p>Therefore, I try to be careful to not state things as ultimate facts or truths; hence the use of words like "i feel" or "i think."</p><p>Click to expand...</p><p><span style="color: #ff00ff"> ..I don't mean anything horrible to anyone, my idea of debate is to help people to give birth to correct insight, since real understanding must come from within.</span></p><p><a href="http://www.sikhphilosophy.net/goto/post?id=211534#post-211534" target="_blank">↑</a></p><p>This is your <strong>feeling. </strong></p><p>Click to expand...</p><p><span style="color: #ff00ff"> ..yeah, the <strong>beautiful</strong> part is subjective [feeling], but the rest can be argued objectively !</span></p><p><a href="http://www.sikhphilosophy.net/goto/post?id=211534#post-211534" target="_blank">↑</a></p><p>I feel and/or I think] You do no seem to understand Darwinism - this is a theory of biological evolution, meaning certain genes and traits are naturally selected, and species continue to develop as a result. An incredibly slow process. Please explain using <strong>reason </strong>how evolution plays a role between Hinduism and Sikhism</p><p>Click to expand...</p><p><span style="color: #ff00ff"> ..Okay, take an apple for example. First it all starts with the tree, the bud, the blossom, the flower and finally the fruit, apple. There is that organic relationship albeit, unique, independent and separate but yet necessary to bring on the next. The true nature of the tree by Aristotelian standards can be said to be the "apple" and all else is incidental to bring about the "Actual Apple". By the same analogy, meaning, organic relationship, Hinduism is incidental to the actual Sikhism [fruit, apple]. Just as the apple cannot say I come from the flower, the blossom, the bud and the tree, neither can Sikhism be held to account for parents Hinduism. The relationship in existence is an answer for dialectal reasoning. </span></p><p><span style="color: #ff00ff"></span></p><p><span style="color: #ff00ff">Human diversity is like biological diversity because both are the results of evolutionary processes and can be explained the same way as biological diversity. We are but, a product of evolution variance in time made up of genetic, cultural and environmental processes. It was this kind of phenomena that gave rise to the likes of Emile Durkheim to come up with something like this 'society is a living organism'. If that'd be correct then today's Sikhs are yesterday's Hindus.</span></p><p><span style="color: #ff00ff"></span></p><p><span style="color: #ff00ff"></span></p><p><span style="color: #ff00ff"></span></p><p><span style="color: #ff00ff"></span></p><p><span style="color: #ff00ff">Take care and Goodnight - Godbless !</span></p></blockquote><p></p>
[QUOTE="Original, post: 211557, member: 14400"] [COLOR=#ff00ff]All [my replies to RD1 are in colour] ..I'm tempted here first of all to question whether [B]argument[/B] and [B]evidence[/B] are even possible when we are discussing religion ? Indeed, argument could be had, but on the whole it will remain inconclusive because religion is a subject of [B]faith[/B], and not knowledge and reason. Accordingly, I proceed.[/COLOR] [URL='http://www.sikhphilosophy.net/goto/post?id=211534#post-211534']↑[/URL] I had answered the question previously. See below. Click to expand... [COLOR=#ff00ff] ..lol..you might as well had said "Sikhism came from gobbledygook, hey" [/COLOR] [URL='http://www.sikhphilosophy.net/goto/post?id=211534#post-211534']↑[/URL] In this instance the words "i feel" were not included.[ [COLOR=#ff00ff] ..correct[/COLOR] [URL='http://www.sikhphilosophy.net/goto/post?id=211534#post-211534'][COLOR=#ff00ff]↑[/COLOR][/URL] Did the meaning of what I am conveying change? Click to expand... [COLOR=#ff00ff] ..what are you conveying to give meaning ?[/COLOR] [URL='http://www.sikhphilosophy.net/goto/post?id=211534#post-211534']↑[/URL] When engaged in philosophical dialogue, this is not the same as evidence-based scientific dialogue. Click to expand... [COLOR=#ff00ff] ..true in some respects, but on the whole evidence forms the very basis of any reliable claim, albeit, philosophical, religious or scientific. In philosophy, an argument for a claim is a set of statements backed by rational analysis; evidence could be facts, experiences, data or even reasonable assumptions to support what one is claiming. The case in point was that we were searching for an "objective" account of Sikhism's origins and early affiliations and not "subjective" views. Hence, the inappropriate use of the "I feel" to which I've commented [in that context]. [/COLOR] [URL='http://www.sikhphilosophy.net/goto/post?id=211534#post-211534']↑[/URL] So allow people to be free to communicate as they wish Click to expand... [COLOR=#ff00ff] ...that would defeat the very object with which we are charged as proponents of the ultimate reality [Waheguru], there has to be a level of consistency and coherence in all that we deliberate as Sikhs. Precision and consistency with words is important everywhere, especially when talking Sikhi[/COLOR]. [URL='http://www.sikhphilosophy.net/goto/post?id=211534#post-211534']↑[/URL] In addition, I am a mere single individual among the billions of people out there. Click to expand... [COLOR=#ff00ff] ..you are "sawa lakh", the unified theory of everything and an amazing individual ![/COLOR] [URL='http://www.sikhphilosophy.net/goto/post?id=211534#post-211534']↑[/URL] I do not claim to know the ultimate truths about anything. Click to expand... [COLOR=#ff00ff] ..you are the truth ! Guru Gobind's precious truth is you - "princess" ![/COLOR] [URL='http://www.sikhphilosophy.net/goto/post?id=211534#post-211534'][COLOR=#ff00ff]↑[/COLOR][/URL] I only have my ideas - my one perspective among the billions. Click to expand... [COLOR=#ff00ff] And they are beautiful ideas..you are here [SPN] for a reason, look how beautiful an idea that is. God brought you here to strengthen and make better so that your faith becomes unshakeable come what may ! Life's hidden messages are decoded through philosophical discussions. Each day I learn, each day I'm renewed. I know I'm en route to perfection - a true Khalsa ! And so are you ![/COLOR] [URL='http://www.sikhphilosophy.net/goto/post?id=211534#post-211534'][COLOR=#ff00ff]↑[/COLOR][/URL] Therefore, I try to be careful to not state things as ultimate facts or truths; hence the use of words like "i feel" or "i think." Click to expand... [COLOR=#ff00ff] ..I don't mean anything horrible to anyone, my idea of debate is to help people to give birth to correct insight, since real understanding must come from within.[/COLOR] [URL='http://www.sikhphilosophy.net/goto/post?id=211534#post-211534']↑[/URL] This is your [B]feeling. [/B] Click to expand... [COLOR=#ff00ff] ..yeah, the [B]beautiful[/B] part is subjective [feeling], but the rest can be argued objectively ![/COLOR] [URL='http://www.sikhphilosophy.net/goto/post?id=211534#post-211534']↑[/URL] I feel and/or I think] You do no seem to understand Darwinism - this is a theory of biological evolution, meaning certain genes and traits are naturally selected, and species continue to develop as a result. An incredibly slow process. Please explain using [B]reason [/B]how evolution plays a role between Hinduism and Sikhism Click to expand... [COLOR=#ff00ff] ..Okay, take an apple for example. First it all starts with the tree, the bud, the blossom, the flower and finally the fruit, apple. There is that organic relationship albeit, unique, independent and separate but yet necessary to bring on the next. The true nature of the tree by Aristotelian standards can be said to be the "apple" and all else is incidental to bring about the "Actual Apple". By the same analogy, meaning, organic relationship, Hinduism is incidental to the actual Sikhism [fruit, apple]. Just as the apple cannot say I come from the flower, the blossom, the bud and the tree, neither can Sikhism be held to account for parents Hinduism. The relationship in existence is an answer for dialectal reasoning. Human diversity is like biological diversity because both are the results of evolutionary processes and can be explained the same way as biological diversity. We are but, a product of evolution variance in time made up of genetic, cultural and environmental processes. It was this kind of phenomena that gave rise to the likes of Emile Durkheim to come up with something like this 'society is a living organism'. If that'd be correct then today's Sikhs are yesterday's Hindus. Take care and Goodnight - Godbless ![/COLOR] [/QUOTE]
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