☀️ 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
Yoga, And Other Practices, And Gurbani
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="spnadmin" data-source="post: 90808" data-attributes="member: 35"><p>pk70 ji,</p><p></p><p>Guru Fateh!</p><p>This is the history of yoga in brief. I used Internet sources only to write my response to you. I do not have the expertise to critique their value as reliable sources. This is however the best I could find. And the sources were all from web sites dedicated to the fostering of yoga as a spiritual discipline.</p><p></p><p>1. <strong> The origins of Yoga.</strong> There is no reliable archeological evidence to support the claim that yoga is as old as civilization. However stone seals dating to 3000 BC or BCE (The Vedic period) depict figures in Yoga poses. Scholars theorize that yoga of the Vedic period may have its roots in an earlier time when shamanism was practiced by the ancients. Shamanism in brief is the practice of contacting non-ordinary realities in order to find harmony with the forces of nature and the cosmos. The purpose of shamanism is to heal members of a community. The shaman acts as healer or mediator to bring the person who is unwell back into harmony with the forces of nature. This earliest shamanistic yoga was not self-oriented but community –oriented. </p><p></p><p><strong>2. The Vedic Period.</strong> The earliest scriptures outlining the principles of Brhaminism were written. Rishis or yogis (inheritors of the shamanistic tradition) taught the community how to live in harmony with nature (to align with the dharma of the cosmos). Again, yoga is focused on the well-being of the community. This is also the time when it is recorded that rishis live in seclusion in forests and practice renunciation and meditation. Rituals and ceremonies emerge that are believed to help people overcome the limitations of their ordinary consciousness of reality.</p><p></p><p><strong>3. The Pre-Classical period. </strong>This is the period when the Upanishads are written. The Upanishads describe a sacred vision of truth resulting from devotion to Brahman. There are three parts to this sacred vision as revealed in the scriptures: Brahman, Atman, and the connection between the Brahman and Atman. Then, around 500 BC or BCE (about 2000 years before the birth of Guru Nanak), and the Bhagavad-Gita is written. This Gita is considered the first Yoga scripture. However “yoga” of the Gita was not understood in the same sense as is used when discussing physical yoga. Yoga in the Gita means a joining or connecting, as a path to dharma. The message of the Gitas is one of the importance of opposing evil. The active principles are Bhakti or loving devotion, Jnana which is knowledge or contemplation, and Karma which is about selfless actions. Buddha who was teaching around this time includes meditation and physical postures in his teaching, but the spiritual purpose is also to be a person of compassion who uses meditation and yoga to overcome the limitations of ego</p><p></p><p><strong>4. The Classical Period.</strong> It is only in this later period, and continuing to modern times, that Asanas and Pranayam or the regulation of the breath is raised to the level of spiritual practice. The Yoga Sutra written by Patanjali at about 200 AD or CE lists the Eightfold path to enlightenment. This is the yoga that Guru Nanak encountered in his own lifetime and is the yoga that he questioned. </p><p></p><p></p><ul> <li data-xf-list-type="ul">Yama, which means social restraints or ethical values;</li> <li data-xf-list-type="ul">Niyama, which is personal observance of purity, tolerance, and study;</li> <li data-xf-list-type="ul">Asanas or physical exercises;</li> <li data-xf-list-type="ul">Pranayama, which means breath control or regulation;</li> <li data-xf-list-type="ul">Pratyahara or sense withdrawal in preparation for Meditation;</li> <li data-xf-list-type="ul">Dhyana, which means Meditation; and</li> <li data-xf-list-type="ul">Samadhi, which means ecstasy.</li> </ul><p><strong>5. The Post-Classical Period.</strong> The story ends with the post classical period, a time when Swami Sivananda, a Malaysian doctor, began yoga schools in America and Europe. He modified the classical theory of Patanjali to state Five Principles of Yoga which are:</p><p></p><p></p><ul> <li data-xf-list-type="ul"> Savasana or proper relaxation;</li> <li data-xf-list-type="ul"> Asanas or proper exercise;</li> <li data-xf-list-type="ul"> Pranayama or proper breathing;</li> <li data-xf-list-type="ul"> Proper diet; and</li> <li data-xf-list-type="ul"> Dhyana or positive thinking and Meditation</li> </ul><p><em>Note: Even the definition of terms such as pranayama and dhyana look strange from the perspective of Gurmat.</em></p><p></p><p>The yoga of Swami Sivananda evolved from the thinking of Pantanjali. Patanjali, founder of the yoga of Guru Nanak's time, believed that matter (prakriti) and spirit (purusha) must be separated in order to purify the spirit. It is the yoga of Pantanjali that Guru Nanak called to question in a critical way. Yoga of the classical period (of Pantajali) was/is a total contradiction to the vedic and preclassical yogic beliefs that stressed the union of body and mind. <span style="font-size: 9px">(I looked at several Internet sources. This is the best one <a href="http://www.abc-of-yoga.com/beginnersguide/yogahistory.asp" target="_blank">History of Yoga - A Complete Overview of the Yoga History</a>, with the others basically in agreement with it.)</span></p><p></p><p>It may be worth our effort to ask in depth and detail why Guru Nanak was critical of the yogic discipline of his time (Patanjali, later to become that of Sivananda). Forgive me. Why did the bhats praise Guru Ram Das as the master of Raj yoga? Did Guru Ram Das ji attain a yoga that unifed rather than divided?</p><p></p><p>To be continued <img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite2" alt=";)" title="Wink ;)" loading="lazy" data-shortname=";)" /></p></blockquote><p></p>
[QUOTE="spnadmin, post: 90808, member: 35"] pk70 ji, Guru Fateh! This is the history of yoga in brief. I used Internet sources only to write my response to you. I do not have the expertise to critique their value as reliable sources. This is however the best I could find. And the sources were all from web sites dedicated to the fostering of yoga as a spiritual discipline. 1. [B] The origins of Yoga.[/B] There is no reliable archeological evidence to support the claim that yoga is as old as civilization. However stone seals dating to 3000 BC or BCE (The Vedic period) depict figures in Yoga poses. Scholars theorize that yoga of the Vedic period may have its roots in an earlier time when shamanism was practiced by the ancients. Shamanism in brief is the practice of contacting non-ordinary realities in order to find harmony with the forces of nature and the cosmos. The purpose of shamanism is to heal members of a community. The shaman acts as healer or mediator to bring the person who is unwell back into harmony with the forces of nature. This earliest shamanistic yoga was not self-oriented but community –oriented. [B]2. The Vedic Period.[/B] The earliest scriptures outlining the principles of Brhaminism were written. Rishis or yogis (inheritors of the shamanistic tradition) taught the community how to live in harmony with nature (to align with the dharma of the cosmos). Again, yoga is focused on the well-being of the community. This is also the time when it is recorded that rishis live in seclusion in forests and practice renunciation and meditation. Rituals and ceremonies emerge that are believed to help people overcome the limitations of their ordinary consciousness of reality. [B]3. The Pre-Classical period. [/B]This is the period when the Upanishads are written. The Upanishads describe a sacred vision of truth resulting from devotion to Brahman. There are three parts to this sacred vision as revealed in the scriptures: Brahman, Atman, and the connection between the Brahman and Atman. Then, around 500 BC or BCE (about 2000 years before the birth of Guru Nanak), and the Bhagavad-Gita is written. This Gita is considered the first Yoga scripture. However “yoga” of the Gita was not understood in the same sense as is used when discussing physical yoga. Yoga in the Gita means a joining or connecting, as a path to dharma. The message of the Gitas is one of the importance of opposing evil. The active principles are Bhakti or loving devotion, Jnana which is knowledge or contemplation, and Karma which is about selfless actions. Buddha who was teaching around this time includes meditation and physical postures in his teaching, but the spiritual purpose is also to be a person of compassion who uses meditation and yoga to overcome the limitations of ego [B]4. The Classical Period.[/B] It is only in this later period, and continuing to modern times, that Asanas and Pranayam or the regulation of the breath is raised to the level of spiritual practice. The Yoga Sutra written by Patanjali at about 200 AD or CE lists the Eightfold path to enlightenment. This is the yoga that Guru Nanak encountered in his own lifetime and is the yoga that he questioned. [LIST] [*]Yama, which means social restraints or ethical values; [*]Niyama, which is personal observance of purity, tolerance, and study; [*]Asanas or physical exercises; [*]Pranayama, which means breath control or regulation; [*]Pratyahara or sense withdrawal in preparation for Meditation; [*]Dhyana, which means Meditation; and [*]Samadhi, which means ecstasy. [/LIST] [B]5. The Post-Classical Period.[/B] The story ends with the post classical period, a time when Swami Sivananda, a Malaysian doctor, began yoga schools in America and Europe. He modified the classical theory of Patanjali to state Five Principles of Yoga which are: [LIST] [*] Savasana or proper relaxation; [*] Asanas or proper exercise; [*] Pranayama or proper breathing; [*] Proper diet; and [*] Dhyana or positive thinking and Meditation [/LIST] [I]Note: Even the definition of terms such as pranayama and dhyana look strange from the perspective of Gurmat.[/I] The yoga of Swami Sivananda evolved from the thinking of Pantanjali. Patanjali, founder of the yoga of Guru Nanak's time, believed that matter (prakriti) and spirit (purusha) must be separated in order to purify the spirit. It is the yoga of Pantanjali that Guru Nanak called to question in a critical way. Yoga of the classical period (of Pantajali) was/is a total contradiction to the vedic and preclassical yogic beliefs that stressed the union of body and mind. [SIZE=1](I looked at several Internet sources. This is the best one [URL="http://www.abc-of-yoga.com/beginnersguide/yogahistory.asp"]History of Yoga - A Complete Overview of the Yoga History[/URL], with the others basically in agreement with it.)[/SIZE] It may be worth our effort to ask in depth and detail why Guru Nanak was critical of the yogic discipline of his time (Patanjali, later to become that of Sivananda). Forgive me. Why did the bhats praise Guru Ram Das as the master of Raj yoga? Did Guru Ram Das ji attain a yoga that unifed rather than divided? To be continued ;) [/QUOTE]
Insert quotes…
Verification
Post reply
Discussions
Interfaith Dialogues
Yoga, And Other Practices, And Gurbani
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