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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="dattaswami" data-source="post: 10094" data-attributes="member: 1315"><p><span style="font-family: 'Times New Roman'"><span style="font-size: 15px"><span style="color: red"><p style="text-align: center"><a href="http://www.universal-spirituality.org/" target="_blank"><u><span style="color: red">www.universal-spirituality.org</span></u></a></p><p></span></span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 15px"><span style="color: red"></span></span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 15px"><span style="color: red"></span></span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 15px"><span style="color: red"></span></span></span><strong><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><span style="color: blue">Q.) What are the various stages in the worship of the Lord?</span></span></span></strong></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Ans) The first stage is worship of the formless Lord. Actually the formless Lord is only the formless power of the Lord, which pervades all over the creation. The light of the Sun is formless but not the Sun. Thus the formless worship is an approach to the Lord by worshipping His power, which is actually not the possessor of the power. Veda says that Brahman is the possessor of the power and not the formless power (Brahma Puchcham Pratistha). In the second stage the possessor of the power is worshipped indirectly through idols and photos. It is very difficult to worship the formless power of the Lord as said in Gita ‘Avyaktahi Gatir Duhkham’. For the concentration of the mind a form is required. Thus idol worship is a higher and better step. But the idol is only a representative symbol of the Lord and is inert. In the third stage the human being, which is a mixture of inert body and living soul is worshipped as a symbol of the Lord. Every human being is treated as Lord though not the actual Lord. This symbol is better than the previous symbol. Actually in this stage the jealousy towards another man due to the individual egoism is removed. Every human being is considered as the Lord and is worshipped so that when the Lord in human form is achieved, He will not be rejected. The human form of the Lord is also loved and treated as the Lord like all the other human beings. Atleast there is no negative approach towards the human form of the Lord, though the positive approach is diluted. In this stage egosim and jealousy are removed and this is a stage of psychological training to cure the inherent diseases, which are egoism and jealousy. In the fourth stage the actual human form of the Lord is realised. In this stage the devotee considers that human form alone is the Lord and loves that human form only. This is the concentration of the positive approach. Hanuman and Gopikas who are the highest devotees are the best examples for the fourth stage. He never worshipped the formless Lord or the statues or all the human beings. Hanuman worshipped only one human being i.e., Rama. Similarly Gopikas worshipped only one human being i.e., Krishna. They never worshipped the statues of the previous incarnations. Hanuman did not worship the statue of Vamana or Parasurama. Gopikas did not worship the statue of Rama. Had the worshipped so they would have fallen to the second stage from the fourth stage. All these four stages are the steps in the right path and need not be criticized. Only atheism should be criticized.</span></span></p><p></p><p><a href="mailto:antonyanil@universal-spirituality.org"><u><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><span style="color: blue">antonyanil@universal-spirituality.org</span></span></span></u></a></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">ANIL ANTONY</span></span></p></blockquote><p></p>
[QUOTE="dattaswami, post: 10094, member: 1315"] [font=Times New Roman][size=4][color=red][center][url="http://www.universal-spirituality.org/"][u][color=red]www.universal-spirituality.org[/color][/u][/url][/center] [/color][/size][/font][b][font=Times New Roman][size=3][color=blue]Q.) What are the various stages in the worship of the Lord?[/color][/size][/font][/b] [font=Times New Roman][size=3]Ans) The first stage is worship of the formless Lord. Actually the formless Lord is only the formless power of the Lord, which pervades all over the creation. The light of the Sun is formless but not the Sun. Thus the formless worship is an approach to the Lord by worshipping His power, which is actually not the possessor of the power. Veda says that Brahman is the possessor of the power and not the formless power (Brahma Puchcham Pratistha). In the second stage the possessor of the power is worshipped indirectly through idols and photos. It is very difficult to worship the formless power of the Lord as said in Gita ‘Avyaktahi Gatir Duhkham’. For the concentration of the mind a form is required. Thus idol worship is a higher and better step. But the idol is only a representative symbol of the Lord and is inert. In the third stage the human being, which is a mixture of inert body and living soul is worshipped as a symbol of the Lord. Every human being is treated as Lord though not the actual Lord. This symbol is better than the previous symbol. Actually in this stage the jealousy towards another man due to the individual egoism is removed. Every human being is considered as the Lord and is worshipped so that when the Lord in human form is achieved, He will not be rejected. The human form of the Lord is also loved and treated as the Lord like all the other human beings. Atleast there is no negative approach towards the human form of the Lord, though the positive approach is diluted. In this stage egosim and jealousy are removed and this is a stage of psychological training to cure the inherent diseases, which are egoism and jealousy. In the fourth stage the actual human form of the Lord is realised. In this stage the devotee considers that human form alone is the Lord and loves that human form only. This is the concentration of the positive approach. Hanuman and Gopikas who are the highest devotees are the best examples for the fourth stage. He never worshipped the formless Lord or the statues or all the human beings. Hanuman worshipped only one human being i.e., Rama. Similarly Gopikas worshipped only one human being i.e., Krishna. They never worshipped the statues of the previous incarnations. Hanuman did not worship the statue of Vamana or Parasurama. Gopikas did not worship the statue of Rama. Had the worshipped so they would have fallen to the second stage from the fourth stage. All these four stages are the steps in the right path and need not be criticized. Only atheism should be criticized.[/size][/font] [email="antonyanil@universal-spirituality.org"][u][font=Times New Roman][size=3][color=blue]antonyanil@universal-spirituality.org[/color][/size][/font][/u][/email] [font=Times New Roman][size=3]ANIL ANTONY[/size][/font] [/QUOTE]
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