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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="Amarpal" data-source="post: 166" data-attributes="member: 10"><p>Dear Khalsa Jee (person),</p><p></p><p>First I say that your posting was fully in order. You have not offended any body. </p><p></p><p>During discussions we pool our knowledge and learn from each other. Diverse views are strength of such discussions; they open up new avenues for thinking. Had you not written ‘--- words limit experience’ in your posting, I would have never thought about it. This statement of yours have triggered a thought process in my mind, which helped me to grow, I thank you for that. Sikhs are always in ‘Chadian Kalan’. </p><p></p><p>Now I come to the issue.</p><p></p><p>It is now my considered view that words cannot limit our experience. </p><p></p><p>Words are what we humans have created to communicate among ourselves. They are not natural; they are man made entity to solve the problems of interaction. Experience is a natural process mediated by brain. The history of spoken language is not more than 60 000 years, the history of written language is not more that 10 000 years. The history of experiences is much longer i.e. as long as the existence of life. This means that words do not mediate in experience i.e. what we pass through in this process. To describe what is experienced we need words; the words limits us in verbalising our experiences. If one makes the block diagram, words will come on the output side of the block (experience) and not on the input side.</p><p></p><p>If words were to mediate in our experience, then no human could ever experience ‘Almighty’ as we do not have words for it. We know, it is not so, our Guru Sahibs had experienced the ‘Almighty’.</p><p></p><p>If ‘Almighty’ is to be experienced, then it has to be through brain only. Brain is the only faculty that we human have which can mediate in this process. Today, science knows that there are number of memory systems in the brain. Some of the memories are explicit or declarative, they can be verbalised. The other memories are referred too as procedural, implicit or non-declarative, they cannot be verbalised. What is stored in the implicit memory influences the person but the person cannot know it – this is human limitation. </p><p></p><p>Experience of ‘Almighty’ must be so comprehensive and so overwhelming that it must be affecting all the memory systems of human brain. What get stored in implicit memories, which cannot be verbalised, we humans cannot give expression to it. The implicit memory affects the individual, the person may be experience the bliss resulting from realising the ‘Almighty’, yet she/he cannot convey to others what has happened to her/him, what has caused his new personality in her/him, and ultimately she/he cannot give full verbal expression to what she/he has experienced. The experience of ‘Almighty’ remains non-transferable. </p><p></p><p>With all this, I say that words do not limit our experience; they only limit our ability to express what we have experienced.</p><p></p><p>Khalsa Jee, I once again thank you for triggering this thought process in me. You have not offended any one. Be Happy, Keep Smiling.</p><p></p><p>With Love and Respect for all.</p><p></p><p>Amarpal</p></blockquote><p></p>
[QUOTE="Amarpal, post: 166, member: 10"] Dear Khalsa Jee (person), First I say that your posting was fully in order. You have not offended any body. During discussions we pool our knowledge and learn from each other. Diverse views are strength of such discussions; they open up new avenues for thinking. Had you not written ‘--- words limit experience’ in your posting, I would have never thought about it. This statement of yours have triggered a thought process in my mind, which helped me to grow, I thank you for that. Sikhs are always in ‘Chadian Kalan’. Now I come to the issue. It is now my considered view that words cannot limit our experience. Words are what we humans have created to communicate among ourselves. They are not natural; they are man made entity to solve the problems of interaction. Experience is a natural process mediated by brain. The history of spoken language is not more than 60 000 years, the history of written language is not more that 10 000 years. The history of experiences is much longer i.e. as long as the existence of life. This means that words do not mediate in experience i.e. what we pass through in this process. To describe what is experienced we need words; the words limits us in verbalising our experiences. If one makes the block diagram, words will come on the output side of the block (experience) and not on the input side. If words were to mediate in our experience, then no human could ever experience ‘Almighty’ as we do not have words for it. We know, it is not so, our Guru Sahibs had experienced the ‘Almighty’. If ‘Almighty’ is to be experienced, then it has to be through brain only. Brain is the only faculty that we human have which can mediate in this process. Today, science knows that there are number of memory systems in the brain. Some of the memories are explicit or declarative, they can be verbalised. The other memories are referred too as procedural, implicit or non-declarative, they cannot be verbalised. What is stored in the implicit memory influences the person but the person cannot know it – this is human limitation. Experience of ‘Almighty’ must be so comprehensive and so overwhelming that it must be affecting all the memory systems of human brain. What get stored in implicit memories, which cannot be verbalised, we humans cannot give expression to it. The implicit memory affects the individual, the person may be experience the bliss resulting from realising the ‘Almighty’, yet she/he cannot convey to others what has happened to her/him, what has caused his new personality in her/him, and ultimately she/he cannot give full verbal expression to what she/he has experienced. The experience of ‘Almighty’ remains non-transferable. With all this, I say that words do not limit our experience; they only limit our ability to express what we have experienced. Khalsa Jee, I once again thank you for triggering this thought process in me. You have not offended any one. Be Happy, Keep Smiling. With Love and Respect for all. Amarpal [/QUOTE]
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