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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="Lee" data-source="post: 151116" data-attributes="member: 1301"><p>Confused ji,</p><p> </p><p>Ahh I see yes I do understand that, although my take is a little differance. Guru ji talks about miri and piri, how can I then think in terms of only the one?</p><p> </p><p>Concepts are the way of the world, all thoughts, all ideas and lets face faith, religiom, dharma are all ideas, are all concepts.</p><p> </p><p>For a thing to become real in this world, it has first to be conceptualised. Are you saying that the concept of miri piri has no meaning to you? </p><p> </p><p></p><p> </p><p>Again I get you. Youare speaking about duality and how to brake the hold it has on us, but again, miri piri. Guru ji tells us to live the life of householders, to own honestly and to do seva to our fellow man. Why?</p><p> </p><p> </p><p></p><p> </p><p>How is science an abstraction, when we are both using real science to communicate using the internet? I would say that is evidance of it's solid reality wouldn't you?</p><p> </p><p></p><p> </p><p>I had a bad upbringing, my father is a drunken bully and my mother left me with him before I turned two. However I get this gratitude, but it is not a process of logics, it is pure and simple human love. How can I not love my parents dispite all the bad things that happend to me in my childhood?</p><p> </p><p> </p><p></p><p> </p><p>Why not both? Science is a broad spectrum of knowledge, people hold this knowledge, to be thankfull to the people without reconiseing it is their use of their knowledge, is a strange conepts for me. Try it this way.</p><p> </p><p>You are Sikh, are you thankfull to Guru Nanak for bringing Sikhi to us, or thankfull to the body of Sikhi for existing? Why not both?</p><p> </p><p>I am scientificly, logicaly minded, I like to thing through things before I commit to belief in them, I am thankfull to God for making me here and now, aware of Sikhi, I am thankfull to Guru ji for bringing us this dharma, I am thankfull Charles Dawin for his theory, and I am thnakfull to Sikhi and to science both. Why should I be greedy with my gratitude, I have plenty of it to share out.</p><p> </p><p></p><p> </p><p>Ik onkar, sat naam!</p><p> </p><p>That is a great truth and no mistake there, but I also know that 2+2=4, and this too is true. </p><p> </p><p> </p><p> </p><p></p><p> </p><p>Heh heh my friend so you and I am only imagining this conversation?</p><p> </p><p> </p><p> </p><p></p><p> </p><p>Ultimatly all is physical phenomena, no brain no thinking. No brain no conciousness. I fail to see what you getting at here?</p><p> </p><p> </p><p></p><p> </p><p>Unfortuantly my little brother would wholey disagree with you. You see my 5 year old nepthew was diganosed with a brain tomour just about a year ago. He has had several opperations on his brain already. The first one made his temper flare, and his appitite lessen, the second one made him blind in one eye, and the last one just three weeks ago removed the bigest bulk of the tumour and although he is still blind in one eye, his temperament has now normalised and he is happy eating again. No sir Brain is real and not only a concept.</p><p> </p><p>Yes it does seem that most people do not question experiances, but surly you are not suggesting that is true for all, based on what, your own experiances perhaps? ;¬)</p><p> </p><p> </p><p></p><p> </p><p>Indirectly that is exaclty what I am saying. The written languages and specificaly maths are scientific discoveries.</p><p> </p><p>If maths had not been discoverd then no, none of us would have learnt how to count.</p><p> </p><p>As to what it has to do with understanding truth. Are not you and I using a written form of language to converse and learn form each other, to express differant ideas about what truth is or is not? How would it be possible to express ideas and learn form each other if not or language?</p><p> </p><p> </p><p></p><p> </p><p>Again indirectly yes I do, and you do too. How do you know what a moving object does to a soft biologial body? Have you seen somebody squashed by a car? Even if the answer to that is yes, did you not have an idea about it before you ever 'experianced' it?</p><p> </p><p>Life is learning, like me I would suppose it was your parents who taught you the dangers of roads and how to cross them saflty, who taught them and the people before them, and how was their knowledge of it gained?</p><p> </p><p>What I'm talking about is the application and knowldge of principles of physics without even being aware that you have learnt them. My point is that science is all around us, we use it eveyday even though some of us may be unaware we are doing so. It is after all a sphere of knowledge telling us how things work.</p><p> </p><p> </p><p> </p><p></p><p> </p><p>The first part is not material to this but, I could have gone to the library instead I suppose, which is full of printed books, made availiable to us bythe invention of the printing press.</p><p> </p><p>Nope I have never said all due to science, but without it, well without it things would be a lot differant, I daresay humanity would still be at the savage stage.</p><p> </p><p> </p><p> </p><p> </p><p> </p><p> </p><p>That is what I though, determinism and sikhi do not make good bed fellows as that particular philosophy would deny us free will, or more simply put the choice to walk a path to God or not. No I dislike it, I belive God has grantd us free will, that is the choice to make the attempt to know God or not. The other side of that coin is we are all slaves with no choice.</p><p> </p><p>None of us can know every cause, so as a nescicity we must piece together from what we do know. So why is it you object to this and do you therefore claim to know all the causes of your being?</p></blockquote><p></p>
[QUOTE="Lee, post: 151116, member: 1301"] Confused ji, Ahh I see yes I do understand that, although my take is a little differance. Guru ji talks about miri and piri, how can I then think in terms of only the one? Concepts are the way of the world, all thoughts, all ideas and lets face faith, religiom, dharma are all ideas, are all concepts. For a thing to become real in this world, it has first to be conceptualised. Are you saying that the concept of miri piri has no meaning to you? Again I get you. Youare speaking about duality and how to brake the hold it has on us, but again, miri piri. Guru ji tells us to live the life of householders, to own honestly and to do seva to our fellow man. Why? How is science an abstraction, when we are both using real science to communicate using the internet? I would say that is evidance of it's solid reality wouldn't you? I had a bad upbringing, my father is a drunken bully and my mother left me with him before I turned two. However I get this gratitude, but it is not a process of logics, it is pure and simple human love. How can I not love my parents dispite all the bad things that happend to me in my childhood? Why not both? Science is a broad spectrum of knowledge, people hold this knowledge, to be thankfull to the people without reconiseing it is their use of their knowledge, is a strange conepts for me. Try it this way. You are Sikh, are you thankfull to Guru Nanak for bringing Sikhi to us, or thankfull to the body of Sikhi for existing? Why not both? I am scientificly, logicaly minded, I like to thing through things before I commit to belief in them, I am thankfull to God for making me here and now, aware of Sikhi, I am thankfull to Guru ji for bringing us this dharma, I am thankfull Charles Dawin for his theory, and I am thnakfull to Sikhi and to science both. Why should I be greedy with my gratitude, I have plenty of it to share out. Ik onkar, sat naam! That is a great truth and no mistake there, but I also know that 2+2=4, and this too is true. Heh heh my friend so you and I am only imagining this conversation? Ultimatly all is physical phenomena, no brain no thinking. No brain no conciousness. I fail to see what you getting at here? Unfortuantly my little brother would wholey disagree with you. You see my 5 year old nepthew was diganosed with a brain tomour just about a year ago. He has had several opperations on his brain already. The first one made his temper flare, and his appitite lessen, the second one made him blind in one eye, and the last one just three weeks ago removed the bigest bulk of the tumour and although he is still blind in one eye, his temperament has now normalised and he is happy eating again. No sir Brain is real and not only a concept. Yes it does seem that most people do not question experiances, but surly you are not suggesting that is true for all, based on what, your own experiances perhaps? ;¬) Indirectly that is exaclty what I am saying. The written languages and specificaly maths are scientific discoveries. If maths had not been discoverd then no, none of us would have learnt how to count. As to what it has to do with understanding truth. Are not you and I using a written form of language to converse and learn form each other, to express differant ideas about what truth is or is not? How would it be possible to express ideas and learn form each other if not or language? Again indirectly yes I do, and you do too. How do you know what a moving object does to a soft biologial body? Have you seen somebody squashed by a car? Even if the answer to that is yes, did you not have an idea about it before you ever 'experianced' it? Life is learning, like me I would suppose it was your parents who taught you the dangers of roads and how to cross them saflty, who taught them and the people before them, and how was their knowledge of it gained? What I'm talking about is the application and knowldge of principles of physics without even being aware that you have learnt them. My point is that science is all around us, we use it eveyday even though some of us may be unaware we are doing so. It is after all a sphere of knowledge telling us how things work. The first part is not material to this but, I could have gone to the library instead I suppose, which is full of printed books, made availiable to us bythe invention of the printing press. Nope I have never said all due to science, but without it, well without it things would be a lot differant, I daresay humanity would still be at the savage stage. That is what I though, determinism and sikhi do not make good bed fellows as that particular philosophy would deny us free will, or more simply put the choice to walk a path to God or not. No I dislike it, I belive God has grantd us free will, that is the choice to make the attempt to know God or not. The other side of that coin is we are all slaves with no choice. None of us can know every cause, so as a nescicity we must piece together from what we do know. So why is it you object to this and do you therefore claim to know all the causes of your being? [/QUOTE]
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