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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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What Does Meditation Mean In Sikhism?
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<blockquote data-quote="N30S1NGH" data-source="post: 201028" data-attributes="member: 20681"><p>Repeating a word is one of initial ways in shabad surat aspect of divine. It's not so much repeating a word is problem, its repeating a word with no receptivity like robotic parrot is a problem with no love and people making out to be all or end all is a problem. It just one of aids which helps mind more focused on shabad-resonance(naad) which takes one consciousness to higher reality as gurbani talks about one of aspect of divine and creation-everything came from shabad resosance(naad) will go back there eventually. These things are not meant to be conceptually debated but rather tried yourself. If it resonates with you thats great if it does not thats great too.</p><p></p><p>Off course one has to adapt right actions/right attributes-guns to help loosen conditioning of mind before one start doing dyan. Dyan is contemplation and abidance on ultimate nature of reality mentioned in gurbani, after a while unnatural mind conditioning will fall away.</p><p></p><p>Gurbani purifies mind as I strongly believe in gurbani is of 4th dimension-Turiya if one connects to gurbani after adapting good attributes with openness, receptivity it purifies mind but if one is approaching gurbani with their egoic mind conditioning shield around then one may try life times nothing will happen.</p><p></p><p>Dogmatic means are confined idiloized un-natural means, mind conditioning be it wrapping our head to certain ideology is un-natural. Off course you cannot still mind by un-natural means or by force. One can still mind(Achal-nature of mind as described in gurbani) by love, devotion, intuitive gyan-wsidom, openness, receptivity, jaap concentration/abidance on our real self (Man tu jot saroop hai, apna mool painchain ||)</p><p></p><p></p><p></p><p>We need to look at naam jaap as different aspects of divine, different stages in divine. For eg- doing vichar is quite higher stage where there is vichar-introspection and listening inner voice within themselves not just conceptually or intellectually with others only but via inner unconditioned intuitive consciousness because conceptual/intellectual/conditioned mind has limitations.</p><p></p><p>Listening inner voice via dyan of shabad gyan/abidance in our unconditioned consciouness(surat) is much more intimate, deeper and profound its revealing of our true nature, its much more profound than confining inner voice following -honesty be humble etc. These good actions/attributes which are supposed to be followed from very beginning before when one starts enter in sikhi.</p><p></p><p>But confining sikhi to only following basic human attributes such as honesty, be humble does not do full justice of great gurbani revelation of ultimate nature of all of us... confining anything its unnatural its conditioning itself. In fact, we do not need to try so hard with our egoic conditioning to adapt honest, and be humble. In deeper exploration of sikhi, one finds right actions/speech rises effortlessly risen automatically at right time/right place from directly ultimate divine nature thats beauty of our universal intuitive intelligence its does not rely on conditioned response from conditioned mind which is confined/always have agenda to self egoic preservation. I am not against right actions/right speech- honesty, be humble, stop exploitations. The main question is from absolute point of view- whos is doing? If egoic conditioning does it, since its confined its seems dogmatic/unnatural but if its natural spontaneous response from our true nature then its much more profound and deepening as our true nature does not have much attachment to outcome for eg- love,humility, compassion, honesty risen from our real nature its just as is without any agenda/strategizing/attachment by confined conditioned mind. Our true nature just loves, is embodiment of compassion thats all, its unconditioned its NOT subject of conditioned circumstances.</p><p></p><p>It's been long discussion. I will retire from this thread now. All i would say, ultimately these deep spiritual discussions are best left for one own experience/deep exploration. Conceptual discussion has limitations. Conceptual mind/conditioned mind simply cannot understand whats beyond conceptual mind/conditioned mind.</p><p></p><p>Enjoy.</p></blockquote><p></p>
[QUOTE="N30S1NGH, post: 201028, member: 20681"] Repeating a word is one of initial ways in shabad surat aspect of divine. It's not so much repeating a word is problem, its repeating a word with no receptivity like robotic parrot is a problem with no love and people making out to be all or end all is a problem. It just one of aids which helps mind more focused on shabad-resonance(naad) which takes one consciousness to higher reality as gurbani talks about one of aspect of divine and creation-everything came from shabad resosance(naad) will go back there eventually. These things are not meant to be conceptually debated but rather tried yourself. If it resonates with you thats great if it does not thats great too. Off course one has to adapt right actions/right attributes-guns to help loosen conditioning of mind before one start doing dyan. Dyan is contemplation and abidance on ultimate nature of reality mentioned in gurbani, after a while unnatural mind conditioning will fall away. Gurbani purifies mind as I strongly believe in gurbani is of 4th dimension-Turiya if one connects to gurbani after adapting good attributes with openness, receptivity it purifies mind but if one is approaching gurbani with their egoic mind conditioning shield around then one may try life times nothing will happen. Dogmatic means are confined idiloized un-natural means, mind conditioning be it wrapping our head to certain ideology is un-natural. Off course you cannot still mind by un-natural means or by force. One can still mind(Achal-nature of mind as described in gurbani) by love, devotion, intuitive gyan-wsidom, openness, receptivity, jaap concentration/abidance on our real self (Man tu jot saroop hai, apna mool painchain ||) We need to look at naam jaap as different aspects of divine, different stages in divine. For eg- doing vichar is quite higher stage where there is vichar-introspection and listening inner voice within themselves not just conceptually or intellectually with others only but via inner unconditioned intuitive consciousness because conceptual/intellectual/conditioned mind has limitations. Listening inner voice via dyan of shabad gyan/abidance in our unconditioned consciouness(surat) is much more intimate, deeper and profound its revealing of our true nature, its much more profound than confining inner voice following -honesty be humble etc. These good actions/attributes which are supposed to be followed from very beginning before when one starts enter in sikhi. But confining sikhi to only following basic human attributes such as honesty, be humble does not do full justice of great gurbani revelation of ultimate nature of all of us... confining anything its unnatural its conditioning itself. In fact, we do not need to try so hard with our egoic conditioning to adapt honest, and be humble. In deeper exploration of sikhi, one finds right actions/speech rises effortlessly risen automatically at right time/right place from directly ultimate divine nature thats beauty of our universal intuitive intelligence its does not rely on conditioned response from conditioned mind which is confined/always have agenda to self egoic preservation. I am not against right actions/right speech- honesty, be humble, stop exploitations. The main question is from absolute point of view- whos is doing? If egoic conditioning does it, since its confined its seems dogmatic/unnatural but if its natural spontaneous response from our true nature then its much more profound and deepening as our true nature does not have much attachment to outcome for eg- love,humility, compassion, honesty risen from our real nature its just as is without any agenda/strategizing/attachment by confined conditioned mind. Our true nature just loves, is embodiment of compassion thats all, its unconditioned its NOT subject of conditioned circumstances. It's been long discussion. I will retire from this thread now. All i would say, ultimately these deep spiritual discussions are best left for one own experience/deep exploration. Conceptual discussion has limitations. Conceptual mind/conditioned mind simply cannot understand whats beyond conceptual mind/conditioned mind. Enjoy. [/QUOTE]
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