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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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3H0 Gurudwaras And Yoga
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<blockquote data-quote="NamHariKaur" data-source="post: 12545" data-attributes="member: 1453"><p><strong>Re: 3H0 Gurudwaras/YOGA?</strong></p><p></p><p></p><p> </p><p><span style="color: magenta">Sat Nam CaramelChocolate Ji;</span></p><p> </p><p><span style="color: magenta">Guru Nanak himself included many things that had come before him. He did not create or introduce everything that is in Sikhism, but took the best of what had already been taught or written about before his time and added wonderful things such as equality of all people. Guru Gobind Singh included the works of 13 non-Sikh writers in the Siri Guru Granth Sahib - choosing those who espoused the Word of God. Most or all of these were from times before Guru Nanak. Some were Sufis for example. One way of looking at what Guru Nanak did is to say that he looked at Hindu (and other religious practices too but he was born Hindu I believe) </span><span style="color: magenta">and spoke out against those practices that he felt were astray from a proper devotional practice. He decried the caste system which had roots in the concept of the karma of one's birth. He decried treating women as inferiors. He decried meaningless rituals and symbolism that did not enrichen one's devotional practices. But in some ways he kept much of what was good in Hinduism and Eastern Religions and corrected the deviations and obfuscations that he saw in the forms those paths had taken by his time. </span></p><p> </p><p><span style="color: magenta">Another thing that Guru Nanak did was to express everything into the kind of language that common people could understand. The SGGS is filled with metaphors of common people living common lives. It is not highly abstract and it does not require a sophisticated and trained mind to extract meaning or value from it. Yet at the same time, it's capacity to enlighten the greatest of minds seems unlimited. It was his intention that religion be accessible to everyone. Nonetheless, much of what Guru Nanak espoused existed before he began teaching us. </span></p><p> </p><p><span style="color: magenta">The yogas are said to date back thousands of years and were taught originally by Master to Disciple and only became more prevalent or popular when Patanjali translated the Yoga Sutras from Sanskrit - maybe around 200BC. While Guru Nanak <strong><u>DID</u> </strong>speak out against becoming too fixated on one's body by doing yoga and not giving enough attention to other aspects of one's spiritual practice he did not condemn yoga outright. </span></p><p> </p><p><span style="color: magenta">Although I know even less about this than I do about the above, it is my understanding that King Janaa in some way transferred the domain of Yoga to Guru Ram Das. </span></p><p> </p><p><span style="color: magenta">Basically, Kundalini Yoga is sort of a compilation of the 8-limbed path of yoga spoken of in Patanjali's sutras and is said to transform the individual faster than using the other yogas separately. Yogi Bhajan decided to teach this yoga openly in America when he came here in 1969 because he felt that these teachings needed to reach many more people than were being reached using the tradition of teaching only by Master to Disciples. </span></p><p> </p><p><span style="color: magenta">The yogas open the chakras so that prana moves more freely throughout the 10 bodies. A lot more can be said about that and some of it can be found at <a href="http://www.sikhnet.com" target="_blank">www.sikhnet.com</a>. It also enables one to sit in meditation longer without interference from body strains and discomforts. That is stated clearly in the yoga sutras. Also stated there is that Yoga develops the concentration that is suited for calming the mind and getting to that one-pointed-concentration or deep contemplation without attachment - Dhyana it is called in the yoga sutras - which is a name for that state or power of mind referred to in JapJi as "Suniai" - loosely translated as "listening." (See recent posts on this in the JapJi section of SPN). From there it is a short journey to Samadhi, which is the goal espoused in the yoga sutras. Guru Nanak also said that once samadhi is attained one should come back into the society and share of oneself rather than remaining sequestered away in bliss repose by oneself. According to <span style="font-family: 'CMR12'"></span></span></p><p><span style="color: magenta"><span style="font-family: 'CMR12'">"The Bandgi Nama" or \Communion with the Divine" by Sardar Raghbir Singh Bir, it is very tempting to remain in samadhi rather than returning to the life of a householder, which is why Guru Nanak emphasized this point.</span></span></p><p><span style="color: magenta"><span style="font-family: 'CMR12'"></span></span> </p><p><span style="color: magenta">Finally, after doing yoga and meditation, one is in a very receptive state of body and mind for being transformed by the Gurbani of the Hukham of the day. All of this is the basis for the 3HO form of daily Sadhana which begins with JapJi at 4am for 20 minutes, followed by 40 minutes of Kundalini Yoga, followed by one hour of meditative chanting, followed by an 30 minute Gurdwara beginning with Ardas and ending with a Hukham. Ideally the Hukham is taken in Gurbani and then in English, but we only have a few here that come to Sadhana that can read from the Guru in Gurbani. </span></p><p> </p><p><span style="color: #ff00ff">I hope this helps. I wish I knew more so that I could develop these ideas here with more depth, but I am not that great a scholar. There are others here that might be able to answer deeper questions on these topics. I have roamed and rambled through a lot of materials in the past year to better understand my own transformation and to attempt to broaden my own perspective of Sikhism in relation to yoga, Hinduism and Buddhism. Before coming to Sikhism I regarded myself as more of Taoist or Buddhist and had also read the yoga sutras through several times, and found them perhaps the most inspiring set of instructions for transcending the limitations of ego-mind and experiencing union with God. B</span><span style="color: #ff00ff">ut I am far from having mastered any of these things. </span></p><p> </p><p><span style="color: #ff00ff">Wahe Guru!</span></p><p><span style="color: #ff00ff">Nam Hari Kaur, Eugene Oregon</span></p></blockquote><p></p>
[QUOTE="NamHariKaur, post: 12545, member: 1453"] [b]Re: 3H0 Gurudwaras/YOGA?[/b] [COLOR=magenta]Sat Nam CaramelChocolate Ji;[/COLOR] [COLOR=magenta][/COLOR] [COLOR=magenta]Guru Nanak himself included many things that had come before him. He did not create or introduce everything that is in Sikhism, but took the best of what had already been taught or written about before his time and added wonderful things such as equality of all people. Guru Gobind Singh included the works of 13 non-Sikh writers in the Siri Guru Granth Sahib - choosing those who espoused the Word of God. Most or all of these were from times before Guru Nanak. Some were Sufis for example. One way of looking at what Guru Nanak did is to say that he looked at Hindu (and other religious practices too but he was born Hindu I believe) [/COLOR][COLOR=magenta]and spoke out against those practices that he felt were astray from a proper devotional practice. He decried the caste system which had roots in the concept of the karma of one's birth. He decried treating women as inferiors. He decried meaningless rituals and symbolism that did not enrichen one's devotional practices. But in some ways he kept much of what was good in Hinduism and Eastern Religions and corrected the deviations and obfuscations that he saw in the forms those paths had taken by his time. [/COLOR] [COLOR=magenta][/COLOR] [COLOR=magenta]Another thing that Guru Nanak did was to express everything into the kind of language that common people could understand. The SGGS is filled with metaphors of common people living common lives. It is not highly abstract and it does not require a sophisticated and trained mind to extract meaning or value from it. Yet at the same time, it's capacity to enlighten the greatest of minds seems unlimited. It was his intention that religion be accessible to everyone. Nonetheless, much of what Guru Nanak espoused existed before he began teaching us. [/COLOR] [COLOR=magenta][/COLOR] [COLOR=magenta]The yogas are said to date back thousands of years and were taught originally by Master to Disciple and only became more prevalent or popular when Patanjali translated the Yoga Sutras from Sanskrit - maybe around 200BC. While Guru Nanak [B][U]DID[/U] [/B]speak out against becoming too fixated on one's body by doing yoga and not giving enough attention to other aspects of one's spiritual practice he did not condemn yoga outright. [/COLOR] [COLOR=magenta][/COLOR] [COLOR=magenta]Although I know even less about this than I do about the above, it is my understanding that King Janaa in some way transferred the domain of Yoga to Guru Ram Das. [/COLOR] [COLOR=magenta][/COLOR] [COLOR=magenta]Basically, Kundalini Yoga is sort of a compilation of the 8-limbed path of yoga spoken of in Patanjali's sutras and is said to transform the individual faster than using the other yogas separately. Yogi Bhajan decided to teach this yoga openly in America when he came here in 1969 because he felt that these teachings needed to reach many more people than were being reached using the tradition of teaching only by Master to Disciples. [/COLOR] [COLOR=magenta][/COLOR] [COLOR=magenta]The yogas open the chakras so that prana moves more freely throughout the 10 bodies. A lot more can be said about that and some of it can be found at [URL="http://www.sikhnet.com"]www.sikhnet.com[/URL]. It also enables one to sit in meditation longer without interference from body strains and discomforts. That is stated clearly in the yoga sutras. Also stated there is that Yoga develops the concentration that is suited for calming the mind and getting to that one-pointed-concentration or deep contemplation without attachment - Dhyana it is called in the yoga sutras - which is a name for that state or power of mind referred to in JapJi as "Suniai" - loosely translated as "listening." (See recent posts on this in the JapJi section of SPN). From there it is a short journey to Samadhi, which is the goal espoused in the yoga sutras. Guru Nanak also said that once samadhi is attained one should come back into the society and share of oneself rather than remaining sequestered away in bliss repose by oneself. According to [FONT=CMR12] "The Bandgi Nama" or \Communion with the Divine" by Sardar Raghbir Singh Bir, it is very tempting to remain in samadhi rather than returning to the life of a householder, which is why Guru Nanak emphasized this point. [/FONT][/COLOR][COLOR=magenta][/COLOR] [COLOR=magenta]Finally, after doing yoga and meditation, one is in a very receptive state of body and mind for being transformed by the Gurbani of the Hukham of the day. All of this is the basis for the 3HO form of daily Sadhana which begins with JapJi at 4am for 20 minutes, followed by 40 minutes of Kundalini Yoga, followed by one hour of meditative chanting, followed by an 30 minute Gurdwara beginning with Ardas and ending with a Hukham. Ideally the Hukham is taken in Gurbani and then in English, but we only have a few here that come to Sadhana that can read from the Guru in Gurbani. [/COLOR] [COLOR=magenta][/COLOR] [COLOR=#ff00ff]I hope this helps. I wish I knew more so that I could develop these ideas here with more depth, but I am not that great a scholar. There are others here that might be able to answer deeper questions on these topics. I have roamed and rambled through a lot of materials in the past year to better understand my own transformation and to attempt to broaden my own perspective of Sikhism in relation to yoga, Hinduism and Buddhism. Before coming to Sikhism I regarded myself as more of Taoist or Buddhist and had also read the yoga sutras through several times, and found them perhaps the most inspiring set of instructions for transcending the limitations of ego-mind and experiencing union with God. B[/COLOR][COLOR=#ff00ff]ut I am far from having mastered any of these things. [/COLOR] [COLOR=#ff00ff][/COLOR] [COLOR=#ff00ff]Wahe Guru![/COLOR] [COLOR=#ff00ff]Nam Hari Kaur, Eugene Oregon[/COLOR] [/QUOTE]
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