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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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<blockquote data-quote="Luckysingh" data-source="post: 184166" data-attributes="member: 16886"><p>Actually, I wasn't talking about yoga at all. I was talking about 'waheguru' simran, which I believe was what Ravneetji was discussing earlier.</p><p>I actually see a <em>huge difference</em> in this and the yoga where gurbani is used. You may or may not remember, that I have actively started kundalini yoga classes a few weeks ago.</p><p> </p><p>It's still early days for me to give a full witnessed account, but it is quite clear that it is NOT gurmat !!</p><p>Saying this, I can't say it is manmat either, but I can't have it crossing over into my spiritual progress in sikhi, since there is no relationship !! </p><p>I perceive it as an activity of general well being using focus of mind, meditation and postures, just like many of the other meditative yogas out there. </p><p>For those that have experienced simran, I can clearly say that you won't get the same anand as you can in simran, simply because it is not gurmat in my opinion.</p><p> </p><p>Adminji, I clearly understand your feeling and comment above with reference to ''Aad Gurey namay'' shabad, believe me !</p><p>During my first lesson, when I first came across it when reciting this with some yogic posture, I had this real strange feeling !!</p><p>It was the feeling when one questions themselves and thinks 'is this blasphemy ?, or is this wrong because it just didn't feel right.</p><p>In front of me were two young white women, the sort that I would label as ''Californian beach girls''-(because these are women that take great care of their body and shape to always be looking good, slim and slender)</p><p>Now, obviously they are into the yoga class purely for the relaxation and well being.</p><p>Looking at these two, I thought to myself ''do they really know who actually said this and what that Guruji meant to all Sikhs ??''</p><p> </p><p>I felt a little confused and may be upset because I had a better idea of what Guru Arjan Dev ji was about !!</p><p>Then, I thought to myself '' Is this really what Guruji would have expected to be happening to these uttered shabads of his ??''</p><p>Suddenly, my answer came to me and left me smiling with envy and pride for Guruji. </p><p>I thought we may be uttering Guruji's aad gureh namay shabad whilst sitting in this yogic posture and Guruji would probably see me and be smiling since Guruji probably uttered this very shabad himself whilst sat in his yoga position on the tathi tavi or hot plate!!!</p><p>That is the True Yoga, that I am nowhere in reach of.</p><p> </p><p>Just the thought and vision of Guru Arjan Dev ji looking at me and smiling whilst I try and sit in a yogic position, gave me a feeling of comfort.</p><p>Because, only he could have demonstrated the True Yoga for any yogic out there, by sitting in his yogic position on a hot plate whilst hot sand was poured over him.</p><p> </p><p>I enjoy the yoga as part of my physical well being, as I have to be involved with spinal posture activities due to the very high numbers of broken and fractured vertebrae I have in my back.</p><p>I can't understand how so many people started with this yoga and continued to become Sikhs, thinking that it was part of Sikhism !!</p><p>As a Sikh, I don't see any association at all, except for the gurmantars and shabads that the master Yogi Bhajan introduced misleadingly !</p></blockquote><p></p>
[QUOTE="Luckysingh, post: 184166, member: 16886"] Actually, I wasn't talking about yoga at all. I was talking about 'waheguru' simran, which I believe was what Ravneetji was discussing earlier. I actually see a [I]huge difference[/I] in this and the yoga where gurbani is used. You may or may not remember, that I have actively started kundalini yoga classes a few weeks ago. It's still early days for me to give a full witnessed account, but it is quite clear that it is NOT gurmat !! Saying this, I can't say it is manmat either, but I can't have it crossing over into my spiritual progress in sikhi, since there is no relationship !! I perceive it as an activity of general well being using focus of mind, meditation and postures, just like many of the other meditative yogas out there. For those that have experienced simran, I can clearly say that you won't get the same anand as you can in simran, simply because it is not gurmat in my opinion. Adminji, I clearly understand your feeling and comment above with reference to ''Aad Gurey namay'' shabad, believe me ! During my first lesson, when I first came across it when reciting this with some yogic posture, I had this real strange feeling !! It was the feeling when one questions themselves and thinks 'is this blasphemy ?, or is this wrong because it just didn't feel right. In front of me were two young white women, the sort that I would label as ''Californian beach girls''-(because these are women that take great care of their body and shape to always be looking good, slim and slender) Now, obviously they are into the yoga class purely for the relaxation and well being. Looking at these two, I thought to myself ''do they really know who actually said this and what that Guruji meant to all Sikhs ??'' I felt a little confused and may be upset because I had a better idea of what Guru Arjan Dev ji was about !! Then, I thought to myself '' Is this really what Guruji would have expected to be happening to these uttered shabads of his ??'' Suddenly, my answer came to me and left me smiling with envy and pride for Guruji. I thought we may be uttering Guruji's aad gureh namay shabad whilst sitting in this yogic posture and Guruji would probably see me and be smiling since Guruji probably uttered this very shabad himself whilst sat in his yoga position on the tathi tavi or hot plate!!! That is the True Yoga, that I am nowhere in reach of. Just the thought and vision of Guru Arjan Dev ji looking at me and smiling whilst I try and sit in a yogic position, gave me a feeling of comfort. Because, only he could have demonstrated the True Yoga for any yogic out there, by sitting in his yogic position on a hot plate whilst hot sand was poured over him. I enjoy the yoga as part of my physical well being, as I have to be involved with spinal posture activities due to the very high numbers of broken and fractured vertebrae I have in my back. I can't understand how so many people started with this yoga and continued to become Sikhs, thinking that it was part of Sikhism !! As a Sikh, I don't see any association at all, except for the gurmantars and shabads that the master Yogi Bhajan introduced misleadingly ! [/QUOTE]
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