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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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How Important Is Matha Tekking?
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<blockquote data-quote="BhagatSingh" data-source="post: 165581" data-attributes="member: 2610"><p>Yes Harry ji, the mind and body are quite related. I can hug someone and feel more love for them than if I sat back and contemplated love for them. Both work and together they are even more powerful. Look for yourself, you will see how they both work. Try it, go hug a stranger or two if that's too much of a ritual to ask for <img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite7" alt=":p" title="Stick Out Tongue :p" loading="lazy" data-shortname=":p" /></p><p></p><p>Hahah you know this is all very amusing to me. If guru sahib had said back in 15th century, "Ok guys today we'll all go out and hug people. This will allow us to see manas ki jaat sabhaai ekai pehchanbo". Then today, you would find Sikhs saying "well Guru Nanak rejected rituals, and I don't have to hug, I can just hug them in my mind. Some people hug and they still hate bla bla bla". Now you could do that but you have been gifted two machines, two tools. The mind and the body. Using both is better than using one or the other.</p><p></p><p>Wait! Isn't doing things in the mind a ritual? or is that somehow more special because it happens to be in the mind?</p><p></p><p><strong>Recognize the mind and body to be one.</strong> As you do your daily ritual, do it as if your mind and body were one. I know it does not feel that way but that is just limited perception that we are all gifted with. Do report back with your experiences if you try it for at least a few months.</p><p></p><p>You learn to paint by painting. The painting is the means to an end but the end is what? The end is more painting. But through this process something has changed, yes? Rembrant was painting when he was say 8 (ignorant), and was still painting in the old age (wise). It's the same with ritual. If you want to be a Sikh stick to the traditional Sikh rituals and just do them. Now of course, you don't have to do them but then if you reject those rituals then expect to be called a non-Sikh or even an atheist, that's just how it is (traditionally in India only the atheist philosophical schools in Hinduism rejected religious rituals hence why some Sikhs will just call you an atheist; Sikhs did NOT btw). </p><p></p><p>You don't have to do a particular ritual, you can certainly have your own ritual. Last summer I would either wake up at 6 or more often stay up until 6-7 am and go out in the balcony and feel the cold, hard wood with my bare feet. and I looked at cats around my house, trying to hunt birds and squirrels. Listened to the birds and that was it, that was the ritual.</p><p></p><p>Through too much contemplation you lose touch with the body, when you recognize that, it's time to go back and get in touch.</p><p></p><p>PS the point of physical submission is physical submission.</p></blockquote><p></p>
[QUOTE="BhagatSingh, post: 165581, member: 2610"] Yes Harry ji, the mind and body are quite related. I can hug someone and feel more love for them than if I sat back and contemplated love for them. Both work and together they are even more powerful. Look for yourself, you will see how they both work. Try it, go hug a stranger or two if that's too much of a ritual to ask for :P Hahah you know this is all very amusing to me. If guru sahib had said back in 15th century, "Ok guys today we'll all go out and hug people. This will allow us to see manas ki jaat sabhaai ekai pehchanbo". Then today, you would find Sikhs saying "well Guru Nanak rejected rituals, and I don't have to hug, I can just hug them in my mind. Some people hug and they still hate bla bla bla". Now you could do that but you have been gifted two machines, two tools. The mind and the body. Using both is better than using one or the other. Wait! Isn't doing things in the mind a ritual? or is that somehow more special because it happens to be in the mind? [B]Recognize the mind and body to be one.[/B] As you do your daily ritual, do it as if your mind and body were one. I know it does not feel that way but that is just limited perception that we are all gifted with. Do report back with your experiences if you try it for at least a few months. You learn to paint by painting. The painting is the means to an end but the end is what? The end is more painting. But through this process something has changed, yes? Rembrant was painting when he was say 8 (ignorant), and was still painting in the old age (wise). It's the same with ritual. If you want to be a Sikh stick to the traditional Sikh rituals and just do them. Now of course, you don't have to do them but then if you reject those rituals then expect to be called a non-Sikh or even an atheist, that's just how it is (traditionally in India only the atheist philosophical schools in Hinduism rejected religious rituals hence why some Sikhs will just call you an atheist; Sikhs did NOT btw). You don't have to do a particular ritual, you can certainly have your own ritual. Last summer I would either wake up at 6 or more often stay up until 6-7 am and go out in the balcony and feel the cold, hard wood with my bare feet. and I looked at cats around my house, trying to hunt birds and squirrels. Listened to the birds and that was it, that was the ritual. Through too much contemplation you lose touch with the body, when you recognize that, it's time to go back and get in touch. PS the point of physical submission is physical submission. [/QUOTE]
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