vijaydeep ji,
Along similar lines of argument, you say in an earlier post:
Point 4. Science is told here to see that how could one goddess could come out of head of another demigoddess ? How could this be Gurmat? Well what about this verse in Shri Guru Granth Sahib Ji, Where we have fish and lotus giving firth to creatures. In fact comrade uses low level science of Tenth Standard or matriculation. In future we will se science doing wonders when we may have cloning, asexual reproduction etc. We may have reproduction with help of DNA etc of other creatures.
How could this be Gurmat? :shock: "In future we will se science doing wonders when we may have cloning, asexual reproduction etc. We may have reproduction with help of DNA etc of other creatures." What is the connection between what science may do in the future and metaphors of fish and lotus giving birth to creatures in Gurbani?
(੧੩੦੯-੭, ਕਾਨੜਾ, ਮ੪)
ਬ੍ਰਹਮ ਕਮਲ ਪੁਤੁ ਮੀਨ ਬਿਆਸਾ ਤਪੁ ਤਾਪਨ ਪੂਜ ਕਰਾਵੈਗੋ ॥
breham kamal puth meen biaasaa thap thaapan pooj karaavaigo ||
Brahma, the son of the lotus, and Vyaas, the son of the fish, practiced austere penance and were worshipped.
7 Kaanrhaa Guru Ram Das
(Ang 1309)
Whether you understand this line to symbolize spiritual birth, or whether you actually believe that Brahma is the son of a lotus and Vyaas is the son of a fish (and there was some argument earlier this year about this meaning of this) -- there is no connection to what science might do in the future. Put another way, what science might do in the future is not backup for understanding what the Guru Ram Das was talking about on Ang 1309.
Not to mention -- it provides next to no clue why we should accept that a goddess came out of the head of a demigoddess. You have heard of the author Vandonigan? Was he also receiving a transmission of some kind?
Guru Mat does not find its truth and wisdom in science, or we have Guru Mat being put on the same level as Mann Mat. This is what comes of quoting tuks out of context of Shabad Guru.
