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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="Luckysingh" data-source="post: 198504" data-attributes="member: 16886"><p>The only real fact about what is and what isn't meditation, is the fact that it is ONLY done with the MIND.</p><p>Only your Mind is in contemplative simran if it is with that single-pointed thought of 'waheguru'.</p><p>True simran and meditation happens when 'waheguru' is at the forefront of all activity in the Mind.</p><p>It doesn't matter if you are doing some active seva, jap or listening/singing shabad/kirtan....</p><p> </p><p> </p><p>The problem is that people don't understand that it is the Mind that does simran and not anything else.</p><p>However, one may use any tool that he or she feels comfortable with and in my opinion that is never manmatt.</p><p> </p><p>You can jap all you want until your tongue fatigues, or use a rosary, or stare into a candle flame or other object......(whatever tickles your fancy!)...But,if you are doing any of these and your Mind is busy running in all directions of thoughts, then I'm afraid there is no meditation/simran going on.</p><p> </p><p>Nevertheless, if someone finds that using a rosary or sitting in front of Guru Nanak's (nanaksar)portrait, can help them maintain that <em>'single-pointed focus''......</em>Then in my opinion that is totally acceptable..... Because the MIND is meditating and it doesn't matter what tool you use or seva activity you are doing.</p><p>What is seva of your hands ?</p><p>What is seva of your tongue ?</p><p> </p><p>Other members enjoy their humble lifestyles of poking fun at my parroting... BUT my questions is... <em>''How do you know if I'm parroting or doing all my simran in my mind'' ??</em></p><p> </p><p>You can't really see inside me can you.. ?</p><p>Who knows more about my being 'antarghat' ??......me or someone else ?</p><p> </p><p>Gyanji, is comparing Guru Nanak's teachings as whether it is the same old vedic rus(wine) in a new bottle ,or a newer rus in a newer or old bottle..!!</p><p>Problem is, that you are not <em>tasting </em>any rus at all, but just comparing the bottles.</p><p> </p><p>How can you ever compare the contents without experiencing them ?</p><p>The MIND is inside the bottle, and whatever the parrot dancing on top of the bottle may be doing, it is not going to tell anyone what the MIND inside is doing...</p></blockquote><p></p>
[QUOTE="Luckysingh, post: 198504, member: 16886"] The only real fact about what is and what isn't meditation, is the fact that it is ONLY done with the MIND. Only your Mind is in contemplative simran if it is with that single-pointed thought of 'waheguru'. True simran and meditation happens when 'waheguru' is at the forefront of all activity in the Mind. It doesn't matter if you are doing some active seva, jap or listening/singing shabad/kirtan.... The problem is that people don't understand that it is the Mind that does simran and not anything else. However, one may use any tool that he or she feels comfortable with and in my opinion that is never manmatt. You can jap all you want until your tongue fatigues, or use a rosary, or stare into a candle flame or other object......(whatever tickles your fancy!)...But,if you are doing any of these and your Mind is busy running in all directions of thoughts, then I'm afraid there is no meditation/simran going on. Nevertheless, if someone finds that using a rosary or sitting in front of Guru Nanak's (nanaksar)portrait, can help them maintain that [I]'single-pointed focus''......[/I]Then in my opinion that is totally acceptable..... Because the MIND is meditating and it doesn't matter what tool you use or seva activity you are doing. What is seva of your hands ? What is seva of your tongue ? Other members enjoy their humble lifestyles of poking fun at my parroting... BUT my questions is... [I]''How do you know if I'm parroting or doing all my simran in my mind'' ??[/I] You can't really see inside me can you.. ? Who knows more about my being 'antarghat' ??......me or someone else ? Gyanji, is comparing Guru Nanak's teachings as whether it is the same old vedic rus(wine) in a new bottle ,or a newer rus in a newer or old bottle..!! Problem is, that you are not [I]tasting [/I]any rus at all, but just comparing the bottles. How can you ever compare the contents without experiencing them ? The MIND is inside the bottle, and whatever the parrot dancing on top of the bottle may be doing, it is not going to tell anyone what the MIND inside is doing... [/QUOTE]
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What Does Meditation Mean In Sikhism?
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