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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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Sikh Sikhi Sikhism
Do You Believe Guru Nanak Dev Ji Became MUKT/”got Salvation”?
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<blockquote data-quote="Archived_member15" data-source="post: 175891" data-attributes="member: 17438"><p>Well, I would say that the love between two people expressed in their embraces or through sex is indeed spiritual lolThey become one and give themselves to one another. Matter is holy, our bodies are holy, love is holy, embraces are holy. A beautiful image of the soul's union with God, which is why the "Lover/Beloved" metaphor seems to be so pervasive in poetry. </p><p> </p><p>Brother Ambarsaria ji, as usual you are correct mundahug</p><p> </p><p>Breathing techniques are not necessary. Even in Buddhism they become defunct once a person is able to clear their head without them and simply understand the Four Noble Truths. </p><p> </p><p>Nevertheless they can be useful for people who struggle with afflictive and/or disorientating thoughts and need something to focus on to try and get some kind of inner stillness and peace. </p><p> </p><p>There is nothing magical about syllables or words used. "Vouthon Happy, or "Bhagat Ji" would be legitimate - so long as they hold some kind of meaning for the practioner! People often just feel more relaxed and happy if they are focusing on something meaningful to them, ie their religion, their teacher, even friends or family or a word such as "love" with positive connotations. </p><p> </p><p>It would be a mistake to think that there is something inherently "special" about words used or such. </p><p> </p><p>Not everyone's cup of tea, but by no means "bad" in and of itself <img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" /> With proper practice - ie without damaging a lung through over-strained breaths or getting disorientated by mental images induced by the practice in the earlier phases when one isn't used to the breath technique yet - they can be condusive to good health and a clearer mental state, which helps some people lead truthful lives and become better husbands, wives, mothers, fathers, brothers, sisters, friends, work colleagues etc. </p><p> </p><p>Some people - just don't need it. Each to their own I say! </p><p> </p><p>So long as nobody thinks that breathing techniques = spiritual life, then what's the harm? No religion teaches this, which is why the Cloud of Unknowing calls them, "<strong>special ways, tricks, private techniques, and spiritual devices</strong>" that is all they are "TRICKS" but some people like "tricks"! lol</p><p> </p><p>As I said even in Buddhism they are for beginners and those still troubled by distracting thoughts. Once a person advances along their path, breathing techniques are used no more.</p><p> </p><p>So for me its a personal thing, a helpful "device" if one wishes to use it. That's all.</p><p> </p><p>I'll let Bishop Kallistos Ware speak: </p><p> </p><p> </p><p></p><p> </p><p>That is our understanding of these techniques.</p><p> </p><p>BTW A "starets" is a spiritual teacher/guide!</p></blockquote><p></p>
[QUOTE="Archived_member15, post: 175891, member: 17438"] Well, I would say that the love between two people expressed in their embraces or through sex is indeed spiritual lolThey become one and give themselves to one another. Matter is holy, our bodies are holy, love is holy, embraces are holy. A beautiful image of the soul's union with God, which is why the "Lover/Beloved" metaphor seems to be so pervasive in poetry. Brother Ambarsaria ji, as usual you are correct mundahug Breathing techniques are not necessary. Even in Buddhism they become defunct once a person is able to clear their head without them and simply understand the Four Noble Truths. Nevertheless they can be useful for people who struggle with afflictive and/or disorientating thoughts and need something to focus on to try and get some kind of inner stillness and peace. There is nothing magical about syllables or words used. "Vouthon Happy, or "Bhagat Ji" would be legitimate - so long as they hold some kind of meaning for the practioner! People often just feel more relaxed and happy if they are focusing on something meaningful to them, ie their religion, their teacher, even friends or family or a word such as "love" with positive connotations. It would be a mistake to think that there is something inherently "special" about words used or such. Not everyone's cup of tea, but by no means "bad" in and of itself :) With proper practice - ie without damaging a lung through over-strained breaths or getting disorientated by mental images induced by the practice in the earlier phases when one isn't used to the breath technique yet - they can be condusive to good health and a clearer mental state, which helps some people lead truthful lives and become better husbands, wives, mothers, fathers, brothers, sisters, friends, work colleagues etc. Some people - just don't need it. Each to their own I say! So long as nobody thinks that breathing techniques = spiritual life, then what's the harm? No religion teaches this, which is why the Cloud of Unknowing calls them, "[B]special ways, tricks, private techniques, and spiritual devices[/B]" that is all they are "TRICKS" but some people like "tricks"! lol As I said even in Buddhism they are for beginners and those still troubled by distracting thoughts. Once a person advances along their path, breathing techniques are used no more. So for me its a personal thing, a helpful "device" if one wishes to use it. That's all. I'll let Bishop Kallistos Ware speak: That is our understanding of these techniques. BTW A "starets" is a spiritual teacher/guide! [/QUOTE]
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Do You Believe Guru Nanak Dev Ji Became MUKT/”got Salvation”?
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