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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="Archived_member15" data-source="post: 166411" data-attributes="member: 17438"><p>My dear sister Ishna kaurhug</p><p> </p><p>My opinion is situated somewhere between brothers Harry and Lucky ji. </p><p> </p><p>I do not think that there is anything wrong with <em>having </em>a place where one retires, when they feel the need, to find some quiet time to pray. However if a person <em>thinks </em>that they will get more of God and become closer to him in a quiet room or in a House of Worship rather than in the marketplace, the butcher's shop or the office, then they are not apprehending God in all things but rather hope to or believe they will find God <em>more </em>in that singular little place. In this respect the vice of <em>Moh </em>(attachment) rears its ugly head, and it is not healthy for one's soul to become attached to any specific <em>place </em>in that way since God is equally and wholly in <em>every place </em>and God Himself or Itself is above, transcending <em>every place </em>and contains in Himself <em>no place or time since he is free from all things being Himself No-thing</em>. God is totally present everywhere and so in the same way he desires us to give a complete gift of self to Him in <em>everything. </em>He does not want only a part of us, ie a few set hours of prayer in that "special" place but he wants us to be aware of his presence <em>everywhere and at every time </em>so that we live in a state of perpetual remebrance of Him - that is in a state of <em>Naam </em>as my brother and sister Sikhs would call it. </p><p> </p><p>In truth there is nothing that separates us from God more than attachment to specific <em>times and places </em>since God is infinite and exists not in a time or place but in the <em>Eternal Now </em>devoid of all space, time, place <em>and </em>within all things in his creation. </p><p> </p><p>Those simple little attachments to specific <em>times and places </em>while harmless in themselves and often useful for our well-being, can become barriers to our continual communing with God. </p><p> </p><p>So it all depends upon one's <em>state of mind</em>. </p><p> </p><p>Obviously, from the human perspective, we cannot view all places absolutely equally. We would rather be in a quiet spot to pray than in a nightclub, we would rather be in Church or Gurdwara to worship than in a theme park, we would rather be among worshippers dedicated to God in a place of prayer (temple) than among drunken party-goers. This is natural. </p><p> </p><p>True possession of God depends upon our mental state, an inner turning and striving to Him at all times not in the sense of always thinking about Him, since that would be impossible and in fact conflict with our daily tasks through which we also pray to God in a different but no less significant way. Rather we carry God with us everywhere we go and discern Him everywhere. All things become for us divine, sanctified, holy acts, activities, places and people where we come into the presence of the Creator. Eckhart described it as being akin to a man who is terribly athirst for drink; he can do other things apart from drinking and can even turn his mind to other thoughts and yet wherever he is and whoever he is with, whatever he thinks, intends, desires or does, the thought of drinking never leaves him as long as the thirst lasts. </p><p> </p><p>This kind of inner recollection and turning to God at all times and in every place, that Eckhart describes, cannot be experienced by fleeing away from our daily tasks and woes into a quiet place, as if into a desert by ourselves, if by this activity we hope to get more of God than in the marketplace. </p><p> </p><p>If we do this then God is not ever-present. </p><p> </p><p>So in essence: I am not against one having a private place for prayer, so long as that person does not find God uniquely in that place and become attached to that place in the way I have described above. </p><p> </p><p>Truly a better idea would be to create our own inner <em>simran room </em>and learn to acquire this inner <em>simran room </em>wherever and whomever we are with. </p><p> </p><p>However one should not become even too attached to this inner place since any concept of <em>place </em>creates a certain distinction between ourselves and God. If it is the case that a man is free of attachment to all things and even to the concept of God that can be imagined and his own self, and yet if it is still a truism to say that he has a <em>place </em>inside him where God can work then that man is still <em>attached </em>since God Himself is the place where we retire into within ourselves. For God is closer to us than we are to ourselves. </p><p> </p><p>This doesn't mean that we are not entitled to enjoy and fully partake of those special places, or activities or routines that aid us in our spiritual walk with God. I, for example, find myself to be very spiritually nourished by sitting on a boat in a little private lake owned by my brother's fishing club which is out in quiet fields surrounded by wood and farmland, and where I can just sink into myself in quiet contemplation and bask in the love of my Creator. I have that, Harry ji has his daily walk and some of us have our special room to do <em>simran</em>. This is actually good for our health and general well-being. </p><p> </p><p>There is nothing wrong with that so long as the bliss and feelings of peace we experience during these occassions are not confined there but are carried with us everywhere and provided that we do not become <em>uniquely attached </em>to these places/activities/routines to the extent that we love and are fond more of the place/activity/routine than of God, who is absolutely present everywhere. </p><p> </p><p>So I think it all depends upon our state of mind which should be in a perpetual state of <em>Naam </em>and able to perceive God in every place, activity, experience etc. with a kind of equal inner reflection and detachment, that is through the <em>Single Eye of Equality</em>. </p><p> </p><p>Just my own thoughts kaurhug</p></blockquote><p></p>
[QUOTE="Archived_member15, post: 166411, member: 17438"] My dear sister Ishna kaurhug My opinion is situated somewhere between brothers Harry and Lucky ji. I do not think that there is anything wrong with [I]having [/I]a place where one retires, when they feel the need, to find some quiet time to pray. However if a person [I]thinks [/I]that they will get more of God and become closer to him in a quiet room or in a House of Worship rather than in the marketplace, the butcher's shop or the office, then they are not apprehending God in all things but rather hope to or believe they will find God [I]more [/I]in that singular little place. In this respect the vice of [I]Moh [/I](attachment) rears its ugly head, and it is not healthy for one's soul to become attached to any specific [I]place [/I]in that way since God is equally and wholly in [I]every place [/I]and God Himself or Itself is above, transcending [I]every place [/I]and contains in Himself [I]no place or time since he is free from all things being Himself No-thing[/I]. God is totally present everywhere and so in the same way he desires us to give a complete gift of self to Him in [I]everything. [/I]He does not want only a part of us, ie a few set hours of prayer in that "special" place but he wants us to be aware of his presence [I]everywhere and at every time [/I]so that we live in a state of perpetual remebrance of Him - that is in a state of [I]Naam [/I]as my brother and sister Sikhs would call it. In truth there is nothing that separates us from God more than attachment to specific [I]times and places [/I]since God is infinite and exists not in a time or place but in the [I]Eternal Now [/I]devoid of all space, time, place [I]and [/I]within all things in his creation. Those simple little attachments to specific [I]times and places [/I]while harmless in themselves and often useful for our well-being, can become barriers to our continual communing with God. So it all depends upon one's [I]state of mind[/I]. Obviously, from the human perspective, we cannot view all places absolutely equally. We would rather be in a quiet spot to pray than in a nightclub, we would rather be in Church or Gurdwara to worship than in a theme park, we would rather be among worshippers dedicated to God in a place of prayer (temple) than among drunken party-goers. This is natural. True possession of God depends upon our mental state, an inner turning and striving to Him at all times not in the sense of always thinking about Him, since that would be impossible and in fact conflict with our daily tasks through which we also pray to God in a different but no less significant way. Rather we carry God with us everywhere we go and discern Him everywhere. All things become for us divine, sanctified, holy acts, activities, places and people where we come into the presence of the Creator. Eckhart described it as being akin to a man who is terribly athirst for drink; he can do other things apart from drinking and can even turn his mind to other thoughts and yet wherever he is and whoever he is with, whatever he thinks, intends, desires or does, the thought of drinking never leaves him as long as the thirst lasts. This kind of inner recollection and turning to God at all times and in every place, that Eckhart describes, cannot be experienced by fleeing away from our daily tasks and woes into a quiet place, as if into a desert by ourselves, if by this activity we hope to get more of God than in the marketplace. If we do this then God is not ever-present. So in essence: I am not against one having a private place for prayer, so long as that person does not find God uniquely in that place and become attached to that place in the way I have described above. Truly a better idea would be to create our own inner [I]simran room [/I]and learn to acquire this inner [I]simran room [/I]wherever and whomever we are with. However one should not become even too attached to this inner place since any concept of [I]place [/I]creates a certain distinction between ourselves and God. If it is the case that a man is free of attachment to all things and even to the concept of God that can be imagined and his own self, and yet if it is still a truism to say that he has a [I]place [/I]inside him where God can work then that man is still [I]attached [/I]since God Himself is the place where we retire into within ourselves. For God is closer to us than we are to ourselves. This doesn't mean that we are not entitled to enjoy and fully partake of those special places, or activities or routines that aid us in our spiritual walk with God. I, for example, find myself to be very spiritually nourished by sitting on a boat in a little private lake owned by my brother's fishing club which is out in quiet fields surrounded by wood and farmland, and where I can just sink into myself in quiet contemplation and bask in the love of my Creator. I have that, Harry ji has his daily walk and some of us have our special room to do [I]simran[/I]. This is actually good for our health and general well-being. There is nothing wrong with that so long as the bliss and feelings of peace we experience during these occassions are not confined there but are carried with us everywhere and provided that we do not become [I]uniquely attached [/I]to these places/activities/routines to the extent that we love and are fond more of the place/activity/routine than of God, who is absolutely present everywhere. So I think it all depends upon our state of mind which should be in a perpetual state of [I]Naam [/I]and able to perceive God in every place, activity, experience etc. with a kind of equal inner reflection and detachment, that is through the [I]Single Eye of Equality[/I]. Just my own thoughts kaurhug [/QUOTE]
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