☀️ JOIN SPN MOBILE
Forums
New posts
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
What's new
New posts
New media
New media comments
New resources
Latest activity
Videos
New media
New comments
Library
Latest reviews
Donate
Log in
Register
What's new
New posts
Menu
Log in
Register
Install the app
Install
Welcome to all New Sikh Philosophy Network Forums!
Explore Sikh Sikhi Sikhism...
Sign up
Log in
Discussions
Interfaith Dialogues
Why Not Yoga Practices?
JavaScript is disabled. For a better experience, please enable JavaScript in your browser before proceeding.
You are using an out of date browser. It may not display this or other websites correctly.
You should upgrade or use an
alternative browser
.
Reply to thread
Message
<blockquote data-quote="jag1t" data-source="post: 55853" data-attributes="member: 3008"><p><strong>Re: Why Not Yoga Practices</strong></p><p></p><p><span style="color: DarkOrange">Appears we are making progress on this forum thanks to worthy contributors.</span></p><p><span style="color: DarkOrange"></span></p><p><span style="color: DarkOrange">It seems that our Gurus were not against Yog per se but against the (outward) physical activities and symbolism of Yog of those times. Instead, their view is that Yog (Jog) be practiced (earned) with the help of Truth, sincerety and meditation etc. Also to the best of my recollection in Gurbani are words to the effect, "Nanak jivtyan mar jawna aisa jog kama". Again not saying no to Yog but giving a concept of doing (earning) Jog.</span></p><p><span style="color: DarkOrange"></span></p><p><span style="color: DarkOrange">Yog has evolved over time immemorial and continues to do so. There were times and even today there are proponents who emphasise merely the physical aspects of Yog. However without going into the various forms and aspects of Yog we can consider perhaps the most scientific proponent of Yog, Maharishi Patanjali.</span></p><p><span style="color: DarkOrange"></span></p><p><span style="color: DarkOrange">Yog as propogated by him is known as Raaj Yog or Ashtaang Yog (The Eightfold Path to Yog). It consists of Yama, Niyama, Asana, Pranyama, Pratihaar, Dhyan and Samadhi. Dhyan or Meditation can be taken to be the key to this Yog. All parts lead on to Dhyan and in Dhyan, Samadhi may happen. Samadhi is nothing else except the union of the soul (individual) with the soul (Universal). <em> Jyoti jyot ralli, jall mein jall thia Raam.</em></span></p><p><span style="color: DarkOrange"></span></p><p><span style="color: DarkOrange">In this form of Yog, Asana which are taken by some to be the corner stone of Yog, are covered essentilly in three words - Sthir Sukham Asanam. On the other hand, Yes there is an emphasis on having a clean and healthy body and mind, withdrawl (control) over the senses and concentration of mind . Because these have found to be of great help in acheiving dhyan or meditation. We all can imagine how difficult it might be to do dhyan if one is having a headache a fever or worse.</span></p><p><span style="color: DarkOrange"></span></p><p><span style="color: DarkOrange">So whereas Gurbani has asked for meditation Yog shows one way to it. Therefore Yog in this sense and Gurbani are not contrarion but in fact supplement each other.</span></p><p><span style="color: DarkOrange"></span></p><p><span style="color: DarkOrange">Regards,</span></p><p><span style="color: DarkOrange"></span></p><p><span style="color: DarkOrange">jag1t</span></p></blockquote><p></p>
[QUOTE="jag1t, post: 55853, member: 3008"] [b]Re: Why Not Yoga Practices[/b] [COLOR="DarkOrange"]Appears we are making progress on this forum thanks to worthy contributors. It seems that our Gurus were not against Yog per se but against the (outward) physical activities and symbolism of Yog of those times. Instead, their view is that Yog (Jog) be practiced (earned) with the help of Truth, sincerety and meditation etc. Also to the best of my recollection in Gurbani are words to the effect, "Nanak jivtyan mar jawna aisa jog kama". Again not saying no to Yog but giving a concept of doing (earning) Jog. Yog has evolved over time immemorial and continues to do so. There were times and even today there are proponents who emphasise merely the physical aspects of Yog. However without going into the various forms and aspects of Yog we can consider perhaps the most scientific proponent of Yog, Maharishi Patanjali. Yog as propogated by him is known as Raaj Yog or Ashtaang Yog (The Eightfold Path to Yog). It consists of Yama, Niyama, Asana, Pranyama, Pratihaar, Dhyan and Samadhi. Dhyan or Meditation can be taken to be the key to this Yog. All parts lead on to Dhyan and in Dhyan, Samadhi may happen. Samadhi is nothing else except the union of the soul (individual) with the soul (Universal). [I] Jyoti jyot ralli, jall mein jall thia Raam.[/I] In this form of Yog, Asana which are taken by some to be the corner stone of Yog, are covered essentilly in three words - Sthir Sukham Asanam. On the other hand, Yes there is an emphasis on having a clean and healthy body and mind, withdrawl (control) over the senses and concentration of mind . Because these have found to be of great help in acheiving dhyan or meditation. We all can imagine how difficult it might be to do dhyan if one is having a headache a fever or worse. So whereas Gurbani has asked for meditation Yog shows one way to it. Therefore Yog in this sense and Gurbani are not contrarion but in fact supplement each other. Regards, jag1t[/COLOR] [/QUOTE]
Insert quotes…
Verification
Post reply
Discussions
Interfaith Dialogues
Why Not Yoga Practices?
This site uses cookies to help personalise content, tailor your experience and to keep you logged in if you register.
By continuing to use this site, you are consenting to our use of cookies.
Accept
Learn more…
Top