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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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Sikh Sikhi Sikhism
Fools Who Wrangle Over Flesh
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<blockquote data-quote="BhagatSingh" data-source="post: 151059" data-attributes="member: 2610"><p>Confused ji and Lee ji as well, </p><p>Scientific truth and spiritual truth are both expressions of one could say the Ultimate Truth, the reality that underlies our sense perceptions.</p><p></p><p>As soon as we start talking about it, we have expressed it in one particular manner. We have chosen one perspective, and elaborated on that... but the Truth can never be elaborated in its totality. It is too vast and deep to captured by any particular field. When Science talks about it, it has expressed it in scientific terms. When an artist does a painting, he has expressed the Truth in artistic terms. When a seeker has a particular experience, he has experienced the Truth in spiritualistic terms. Science is just as close to the Truth as Art is, or Spirituality is. --> probably needs a new thread.</p><p></p><p>By 'terms' (as in scientific theories, artistic works, spiritual teachings), I also mean language. The language used is different, not what is expressed. They cover different aspects of the Truth. Or one could say they have expressed the Truth in those aspects.</p><p></p><p>Just as humans do. Confused ji has expressed the Truth and so has Lee ji. Jasleen ji and others as well.</p><p></p><p>When one says the Sun goes around the Earth, this is the same as saying the Earth goes around the Sun. They are two different reference points in the field of Truth. One takes the Sun to be the center, the other takes Earth. But neither is at the center of anything. To say center again implies taking on a particular reference point. There is only the universe, existence itself.</p><p></p><p>One finds that when one gives up the taking of reference points, one cannot speak of the Truth. But it's in this moment that we are in touch with it in its deepest sense. </p><p></p><p>The artist when he gazes deeply at an object, is in touch with the Truth. When he begins to paint, he has captured only a small "flesh" of the Truth. The way it looks, the way a fruit would taste or the majestic posture of the mountains. The artist captures this and when you look at his work, you see the Truth expressed there. You can almost taste the fruit or feel the cold air of the mountains. Science on the other hand, when it sees that object tries to solve out how it is the way it is. And in doing so it captures a small "bone" of the object, it's molecular structure. In terms of quantification, mostly. But realize that none of the fields that exist today, have the whole Truth. And yet they do, which is why we are attracted to them. ---> this is a whole discussion in itself (Spirituality is a little harder for me to go into at the moment. But similar idea is present there.)</p><p></p><p>This is what you guys have been doing as well. Expressing different aspects of the Truth. This is what everyone does. </p><p></p><p>Those who come to realize that everyone has the light of Truth 'noor' in them, come to have peace of mind. However, when we shine with that 'noor', it may not appear to the other to be 'noor' at all. Because the other knows it by a different name.</p><p></p><p>Arguments about what is a plant/animal. What is this, what is that, are of this nature. It is as if there is an elephant amongst us and one person grabs the trunk, another it's tail and both claim they have the elephant. You can only hold one limb at a tmie but every time you hold it, touch it you ARE holding, touching the elephant. What is the trunk? What is the tail? There is only the elephant. </p><p></p><p>Like the elephant appears as trunk or tail, it is in the nature of the Truth (waheguru, reality) to appear False (maya, perception of reality).</p><p></p><p>PS I hope I have not created yet another 'side' but brought everyone together.</p></blockquote><p></p>
[QUOTE="BhagatSingh, post: 151059, member: 2610"] Confused ji and Lee ji as well, Scientific truth and spiritual truth are both expressions of one could say the Ultimate Truth, the reality that underlies our sense perceptions. As soon as we start talking about it, we have expressed it in one particular manner. We have chosen one perspective, and elaborated on that... but the Truth can never be elaborated in its totality. It is too vast and deep to captured by any particular field. When Science talks about it, it has expressed it in scientific terms. When an artist does a painting, he has expressed the Truth in artistic terms. When a seeker has a particular experience, he has experienced the Truth in spiritualistic terms. Science is just as close to the Truth as Art is, or Spirituality is. --> probably needs a new thread. By 'terms' (as in scientific theories, artistic works, spiritual teachings), I also mean language. The language used is different, not what is expressed. They cover different aspects of the Truth. Or one could say they have expressed the Truth in those aspects. Just as humans do. Confused ji has expressed the Truth and so has Lee ji. Jasleen ji and others as well. When one says the Sun goes around the Earth, this is the same as saying the Earth goes around the Sun. They are two different reference points in the field of Truth. One takes the Sun to be the center, the other takes Earth. But neither is at the center of anything. To say center again implies taking on a particular reference point. There is only the universe, existence itself. One finds that when one gives up the taking of reference points, one cannot speak of the Truth. But it's in this moment that we are in touch with it in its deepest sense. The artist when he gazes deeply at an object, is in touch with the Truth. When he begins to paint, he has captured only a small "flesh" of the Truth. The way it looks, the way a fruit would taste or the majestic posture of the mountains. The artist captures this and when you look at his work, you see the Truth expressed there. You can almost taste the fruit or feel the cold air of the mountains. Science on the other hand, when it sees that object tries to solve out how it is the way it is. And in doing so it captures a small "bone" of the object, it's molecular structure. In terms of quantification, mostly. But realize that none of the fields that exist today, have the whole Truth. And yet they do, which is why we are attracted to them. ---> this is a whole discussion in itself (Spirituality is a little harder for me to go into at the moment. But similar idea is present there.) This is what you guys have been doing as well. Expressing different aspects of the Truth. This is what everyone does. Those who come to realize that everyone has the light of Truth 'noor' in them, come to have peace of mind. However, when we shine with that 'noor', it may not appear to the other to be 'noor' at all. Because the other knows it by a different name. Arguments about what is a plant/animal. What is this, what is that, are of this nature. It is as if there is an elephant amongst us and one person grabs the trunk, another it's tail and both claim they have the elephant. You can only hold one limb at a tmie but every time you hold it, touch it you ARE holding, touching the elephant. What is the trunk? What is the tail? There is only the elephant. Like the elephant appears as trunk or tail, it is in the nature of the Truth (waheguru, reality) to appear False (maya, perception of reality). PS I hope I have not created yet another 'side' but brought everyone together. [/QUOTE]
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