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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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Discussions
Interfaith Dialogues
Why Not Yoga Practices?
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<blockquote data-quote="jag1t" data-source="post: 55939" data-attributes="member: 3008"><p><strong>Re: Why Not Yoga Practices</strong></p><p></p><p><span style="color: olive"><img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" /></span></p><p> </p><p><span style="color: darkorange">ek</span><span style="color: darkorange">musafir_ajnabi ji and harjap khalsa ji,</span></p><p> </p><p><span style="color: #ff8c00">Thankyou for your responses.</span></p><p> </p><p><span style="color: #ff8c00">Ok lets try this approach. Moving from the better known to the lesser, moving from the accepted by almost every one to that which most people are not quite sure about and only the rarest of the rare have experienced.</span></p><p> </p><p><span style="color: #ff8c00">That is to say starting with the physical body (<em>sharir,deh) </em>onto <em>mann (chitta)</em> and then tothe individual soul <em>(rooh,aatma)</em> and finally to God <em>(nirankar,rabb,parmatma, waheguru or by whatever name called).</em></span></p><p> </p><p><span style="color: #ff8c00">The physical human body is generally known and accepted by all. That it has come into being, grows and changes, is ill or well, and will finally not be are facts. Its physical constituents and functions as well as mental,psychological and emotional functioning is mostly known and generally accepted. </span></p><p> </p><p><span style="color: #ff8c00">What is not clear are the non-physical aspects. The nature and purpose of life, the existence or lack of a soul and its nature are topics not always agreed upon. The aspect of something beyond individual life and soul, the universal aspect, is the final link which is to be fathomed/experienced.</span></p><p> </p><p><span style="color: blue"><em><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">"The problem in this forum is that both Members/Moderators sit disguised as students (Sikhs) when in reality they are preachers testing out their ability to impress with their knowledge. These people roam around the net searching for information but have no personal experiences on the matter. This is the reason when conversation gets to a specific level i.e. beyond the level of their understanding they resort to abuse. The doors begin to slam."</span></span></em></span></p><p><span style="color: blue"><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><span style="color: darkorange">Musafir ji thanks for the above.Very aptly put. Makes things so clear.</span></span></span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><span style="color: #ff8c00">Harjap ji there is nothing like allergy to Gurbani, without a doubt it is absolutely enlightening. But mere mechanical reading and extensive quotes without understanding, acceptance and imbibing of the essence leads no where. <em>Parr parr gaddi ladiye...</em></span></span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><span style="color: darkorange">So. Not many people have read and fully understood The Holy Shri Guru Granth Sahib Ji (SGGS). Neiher is it possible for each and every one to do so. Options therefore maybe for an individual to either take just one line <em>(tuk)</em> of this Great Granth, and '<em>surrender'</em> to it. The other is to find the essence of Guru Granth Sahib Ji. This essence can perhaps be said to be the <em>'Mool Mantra'.</em> Further the essence of the Mool Mantra too may be taken as<em> 'Ikaauuunkaar'.</em> And finally the ultimate essence<em> 'Ik'.</em></span></span></span></p><p> </p><p><em><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><span style="color: #ff8c00">Take the Ik and you have all.</span></span></span></em></p><p> </p><p><span style="color: blue">Jap Waheguru Waheguru Waheguru Waheguru anant anant vaari</span></p><p> </p><p><span style="color: blue"><span style="color: darkorange">Is the mere mechanical parrot like repetition of a word going to achieve anything. Unless the body, mind and soul, indeed the entire being is to become that word. What use is the namaaz when the mind is purchasing horses...</span></span></p><p> </p><p><span style="color: #ff8c00">And please give due consideration to <em>'Anant'.</em> No action in a mere limited lifetime can even remotely be thought of in terms of anant. </span></p><p> </p><p><span style="color: #ff8c00">Regards,</span></p><p> </p><p><span style="color: #ff8c00">jag1t</span></p></blockquote><p></p>
[QUOTE="jag1t, post: 55939, member: 3008"] [b]Re: Why Not Yoga Practices[/b] [COLOR=olive]:)[/COLOR] [COLOR=darkorange]ek[/COLOR][COLOR=darkorange]musafir_ajnabi ji and harjap khalsa ji,[/COLOR] [COLOR=#ff8c00]Thankyou for your responses.[/COLOR] [COLOR=#ff8c00]Ok lets try this approach. Moving from the better known to the lesser, moving from the accepted by almost every one to that which most people are not quite sure about and only the rarest of the rare have experienced.[/COLOR] [COLOR=#ff8c00]That is to say starting with the physical body ([I]sharir,deh) [/I]onto [I]mann (chitta)[/I] and then tothe individual soul [I](rooh,aatma)[/I] and finally to God [I](nirankar,rabb,parmatma, waheguru or by whatever name called).[/I][/COLOR] [COLOR=#ff8c00]The physical human body is generally known and accepted by all. That it has come into being, grows and changes, is ill or well, and will finally not be are facts. Its physical constituents and functions as well as mental,psychological and emotional functioning is mostly known and generally accepted. [/COLOR] [COLOR=#ff8c00]What is not clear are the non-physical aspects. The nature and purpose of life, the existence or lack of a soul and its nature are topics not always agreed upon. The aspect of something beyond individual life and soul, the universal aspect, is the final link which is to be fathomed/experienced.[/COLOR] [COLOR=blue][I][FONT=Times New Roman][SIZE=3]"The problem in this forum is that both Members/Moderators sit disguised as students (Sikhs) when in reality they are preachers testing out their ability to impress with their knowledge. These people roam around the net searching for information but have no personal experiences on the matter. This is the reason when conversation gets to a specific level i.e. beyond the level of their understanding they resort to abuse. The doors begin to slam."[/SIZE][/FONT][/I][/COLOR] [COLOR=blue][FONT=Times New Roman][SIZE=3][COLOR=darkorange]Musafir ji thanks for the above.Very aptly put. Makes things so clear.[/COLOR][/SIZE][/FONT][/COLOR] [FONT=Times New Roman][SIZE=3][COLOR=#ff8c00]Harjap ji there is nothing like allergy to Gurbani, without a doubt it is absolutely enlightening. But mere mechanical reading and extensive quotes without understanding, acceptance and imbibing of the essence leads no where. [I]Parr parr gaddi ladiye...[/I][/COLOR][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][COLOR=darkorange]So. Not many people have read and fully understood The Holy Shri Guru Granth Sahib Ji (SGGS). Neiher is it possible for each and every one to do so. Options therefore maybe for an individual to either take just one line [I](tuk)[/I] of this Great Granth, and '[I]surrender'[/I] to it. The other is to find the essence of Guru Granth Sahib Ji. This essence can perhaps be said to be the [I]'Mool Mantra'.[/I] Further the essence of the Mool Mantra too may be taken as[I] 'Ikaauuunkaar'.[/I] And finally the ultimate essence[I] 'Ik'.[/I][/COLOR][/SIZE][/FONT] [I][FONT=Times New Roman][SIZE=3][COLOR=#ff8c00]Take the Ik and you have all.[/COLOR][/SIZE][/FONT][/I] [COLOR=blue]Jap Waheguru Waheguru Waheguru Waheguru anant anant vaari[/COLOR] [COLOR=blue][COLOR=darkorange]Is the mere mechanical parrot like repetition of a word going to achieve anything. Unless the body, mind and soul, indeed the entire being is to become that word. What use is the namaaz when the mind is purchasing horses...[/COLOR][/COLOR] [COLOR=#ff8c00]And please give due consideration to [I]'Anant'.[/I] No action in a mere limited lifetime can even remotely be thought of in terms of anant. [/COLOR] [COLOR=#ff8c00]Regards,[/COLOR] [COLOR=#ff8c00]jag1t[/COLOR] [/QUOTE]
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Why Not Yoga Practices?
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