Sikh Yoga

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A Sikh in deep meditation

Gurbani Defines True Yoga and Yogi By T. Singh

The word ‘Yoga’ (or ‘Yog’) comes from the Sanskrit root ‘Yuj‘, meaning ‘Join’ (Jurhanaa-ਜੁੜਨਾ).

‘Yogi‘ is person who is endeavoring to ‘Unite’.

It would be an understatement to say there are many misconceptions and misunderstandings that exist with regard to the purpose and meaning of Yoga.

Thus, ‘Yoga’ simply means the joining of the ego-self (Haumai) to the Higher Self within — Joining of the mind to its Jot Saroop or Original Nature, recognizing one’s true Self (‘ਆਪਣਾ ਮੂਲੁ ਪਛਾਣੁ’), being one with Hukam (System-Rule-Law of Nature) etc.

In other words, Yoga means uniting of the time-bound consciousness with the Timeless Consciousness within (Mool...) — experience or realization of Unity (God or Universal Energy); or existing as an Indivisible Whole (Saabat Soorat), or complete merger with Totality or Hukam (System-Rule-Law of Nature), and so on.

The Yoga and Yogi of the Gurbani There is a vast contrast between the spiritual positions of Yogis (Sidhas) and that of Baabaa Nanak (i.e. Gurmat). The spiritual position of Yogis or (Yogmat) is simply that physical self is of paramount importance (i.e. physical renunciation of the family, society, world; physical nature of Asanas and breath control etc.).

ਜੋਗੁ ਨ ਭਗਵੀ ਕਪੜੀ ਜੋਗੁ ਨ ਮੈਲੇ ਵੇਸਿ ॥ ਨਾਨਕ ਘਰਿ ਬੈਠਿਆ ਜੋਗੁ ਪਾਈਐ ਸਤਿਗੁਰ ਕੈ ਉਪਦੇਸਿ ॥੬੪॥:

Yoga or Union with God cannot be attained by just wearing saffron robes (like a yogi) or by wearing dirty clothes (like a beggar). Nanak, we can attain Union with God (Yog) within (while leading family life) by following the Message of the Satgur (Shabad Guru). ||64|| (sggs 1421).

ਆਸਨੁ ਪਵਨ ਦੂਰਿ ਕਰਿ ਬਵਰੇ ॥ ਛੋਡਿ ਕਪਟੁ ਨਿਤ ਹਰਿ ਭਜੁ ਬਵਰੇ ॥੧॥ ਰਹਾਉ ॥ :

O crazy (Yogi), abandon all these Yogis postures and breathing exercises. Renounce this Pakhand (pretense) and realize the Creator within. ||1||Pause|| (sggs 857).

ਸਿਧਾ ਕੇ ਆਸਣ ਜੇ ਸਿਖੈ ਇੰਦ੍ਰੀ ਵਸਿ ਕਰਿ ਕਮਾਇ ॥ ਮਨ ਕੀ ਮੈਲੁ ਨ ਉਤਰੈ ਹਉਮੈ ਮੈਲੁ ਨ ਜਾਇ ॥੨॥ :

Even if a person learns all the postures (84-Asanas) practiced by a skilled Yogis and starts controlling lust (desires), still the filth of the mind isn’t removed and the filth of false ego-sense (Haumai) isn’t eliminated. ||2|| (sggs 558).

ਜੋਗ ਸਿਧ ਆਸਣ ਚਉਰਾਸੀਹ ਏ ਭੀ ਕਰਿ ਕਰਿ ਰਹਿਆ ॥ ਵਡੀ ਆਰਜਾ ਫਿਰਿ ਫਿਰਿ ਜਨਮੈ ਹਰਿ ਸਿਉ ਸੰਗੁ ਨ ਗਹਿਆ ॥੬॥ :

One may practice all the 84-postures of Yoga and acquires the supernatural powers of Sidhas, but he gets tired even practicing these rituals. One might even prolong one’s life by these methods, but still one suffers repeatedly (at the level of the mind) and never realize the Creator. (sggs 642). Baabaa Nanak telling Yogis and rest of us that what’s matter in spirituality is NOT the ‘Physical’ per se, but the CONSCIENCE (the MIND) — the Conscience must remain imbued in the Creator Realization.

Thus , what’s paramount in the Gurmat (Wisdom, Upadesh or Way of the Sri Guru Granth Sahib, SGGS) is the State of the CONSCIENCE (the MIND) Not the physical location etc.

First off, the Gurmat Wisdom of the SGGS rejects symbolism and rituals (Karamkaand, formalities etc.).

ਖਟੁ ਸਾਸਤ ਬਿਚਰਤ ਮੁਖਿ ਗਿਆਨਾ ॥ ਪੂਜਾ ਤਿਲਕੁ ਤੀਰਥ ਇਸਨਾਨਾ ॥ ਨਿਵਲੀ ਕਰਮ ਆਸਨ ਚਉਰਾਸੀਹ ਇਨ ਮਹਿ ਸਾਂਤਿ ਨ ਆਵੈ ਜੀਉ ॥੨॥:

People recite from memory the wisdom of the six schools of philosophy (i.e. Vedanta, Sankhya, Yoga, Mimansa, Nyaya and Vaisheshta — NOTE: SGGS has rejected ALL these six); they perform worship service, wear ceremonial religious marks on their foreheads, and take ritual cleansing baths at sacred shrines of pilgrimage. They perform the cleansing practice and adopt the eighty-four Yogic postures; but still they find no spiritual peace in any of these BUT STILL THEY FIND NO SPIRITUAL PEACE IN ANY OF THESE. ||2|| (sggs 98). Second, the Gurbani is not only written for Yogis, Brahmins, Pundits, Jain, Qazi, Mullah etc.

In fact, these individuals may not even read the Gurbani (SGGS)!

Furthermore, they are not expected to read the Gurbani, or understand it, or implement its Unique and New Message in daily life!

As a matter of fact, the Gurbani is meant for the entire humanity, including Sikhs (learners-ਸਿਖਿਆਰਥੀ)!

Those who call themselves Sikhs are expected to live it in daily life and solve the riddle posed by the Guru!

That being said — regardless of one’s religion, family of birth, nationality, color of skin, social status etc. — anybody can choose to become a Sikh!

Sikhi is a Way of life!

After reading the Gurbani (SGGS), if a Sikh acts or think (Soch) same as a corrupt Brahmin, a Muslim, a Christian, a Yogi, a Qazi or a Mullah etc. then what’s the difference between a Sikh and them!

In short, the Gurus and Bhagats did not come to regurgitate the outdated and irrelevant messages that were already prevalent in people’s psyche, India’s religious traditions and teachings before them!

The Sri Guru Granth Sahib (SGGS) rejects the physical renunciation (ਉਦਾਸੀ).

ਬਾਰਹ ਮਹਿ ਰਾਵਲ ਖਪਿ ਜਾਵਹਿ ਚਹੁ ਛਿਅ ਮਹਿ ਸੰਨਿਆਸੀ ॥:

(Missing the Shabad – Naam, Hukam, Wisdom…) the yogis of twelve sects and the sannyaasee of ten sects wander about and ruined (ਖਪਦੇ ਫਿਰਦੇ). (sggs 1332). The Sikhi’s or Gurbani’s (SGGS) definition of renunciation is Shabad Based — Internalization of the Shabad (Message, Advice, Guide, Direction, Upadesh, spiritual Wisdom of the SGGS) while staying in the midst of the happenings of the world.

ਸੋ ਜੋਗੀ ਗੁਰ ਸਬਦੁ ਪਛਾਣੈ ਅੰਤਰਿ ਕਮਲੁ ਪ੍ਰਗਾਸੁ ਥੀਆ ॥:

The God-realized Being accepts the Shabad as Guru; become Enlightened by the Message within the Shabad. (sggs 940). In a nutshell, instead of renouncing the world, the Gurbani urges us to engage in it, but with a detached attitude through Internalization of the Gur-Shabad (Enlightenment or the Gurmukh Mindset).

ਗੁਰਮੁਖਿ ਜੋਗੀ ਜੁਗਤਿ ਪਛਾਣੈ ॥ ਗੁਰਮੁਖਿ ਨਾਨਕ ਏਕੋ ਜਾਣੈ ॥੬੯॥:

The spirituality of the Shabad Internalizes (the state of Gurmukh-Hood) the Way towards the Creator-Realization (within the Consciousness). Nanak Realized the One Creator through the Spirituality of the Shabad (the state of Gurmukh-Hood). ॥69॥(sggs 946).

ਨਾਨਕ ਬਿਨੁ ਨਾਵੈ ਜੋਗੁ ਕਦੇ ਨ ਹੋਵੈ ਦੇਖਹੁ ਰਿਦੈ ਬੀਚਾਰੇ ॥੬੮॥:

Nanak, My Evaluation in my Inner Contemplation is that without divine Virtues Realization of the Creator (Yog) does not happen. ॥68॥ (sggs 946). ਸੋ ਜੋਗੀ ਜੁਗਤਿ ਸੋ ਪਾਏ ਜਿਸ ਨੋ ਗੁਰਮੁਖਿ ਨਾਮੁ ਪਰਾਪਤਿ ਹੋਇ ॥ ਤਿਸੁ ਜੋਗੀ ਕੀ ਨਗਰੀ ਸਭੁ ਕੋ ਵਸੈ ਭੇਖੀ ਜੋਗੁ ਨ ਹੋਇ ॥ ਨਾਨਕ ਐਸਾ ਵਿਰਲਾ ਕੋ ਜੋਗੀ ਜਿਸੁ ਘਟਿ ਪਰਗਟੁ ਹੋਇ ॥੨॥:

So Yogi Jugati so paae jis no Gutmukh(i) Naam(u) praapat(i) hoi. (sggs 556).

ਗੁਰਮੁਖਿ ਜੋਗੁ ਕਮਾਵੈ ਅਉਧੂ ਜਤੁ ਸਤੁ ਸਬਦਿ ਵੀਚਾਰੀ ॥੨੦॥:

Gurmukhi Yog(u) kamaavai aoudhoo jat(u) sat(u) sabad(i) vechaaree. (sggs 908). According to the Gurbani — while living in the midst of happenings of the world or Maya — prerequisite necessary for abiding in the Gurmukh State of the Mind (Enlightenment) is being affectionately detachment (Bairaag), Bhagti, self-control, Naam Abidance (Wisdom, Virtues), and so on.

ਸਭ ਕੈ ਮਧਿ ਸਗਲ ਤੇ ਉਦਾਸ ॥:

Remain in the midst of all, and yet detached from all (sggs 296).

ਖਿਮਾ ਗਹੀ ਬ੍ਰਤੁ ਸੀਲ ਸੰਤੋਖੰ ॥ ਰੋਗੁ ਨ ਬਿਆਪੈ ਨਾ ਜਮ ਦੋਖੰ ॥ ਮੁਕਤ ਭਏ ਪ੍ਰਭ ਰੂਪ ਨ ਰੇਖੰ ॥੧॥ ਜੋਗੀ ਕਉ ਕੈਸਾ ਡਰੁ ਹੋਇ ॥ ਰੂਖਿ ਬਿਰਖਿ ਗ੍ਰਿਹਿ ਬਾਹਰਿ ਸੋਇ ॥੧॥ ਰਹਾਉ ॥:

(O Pakhandee or Thugg yogi, a person who staying in household) makes forgiveness his daily practice; makes good conduct (humility, modesty, abstinence etc.) and contentment his daily practice (is the True Yogi). (Such a genuine yogi – household) cannot be afflicted by the disease (of Haumai or false ego-sense etc.), nor the suffering of Bikaar (lust, anger, greed etc.). Such yogis become (living-) liberated, because they become one with the Formless Prabh (Mool, Source…). What is the Yogi afraid of? The same One God is everywhere – in the trees and plants (forest), within the household and outside as well. ||1||Pause|| (sggs 223).

Thus, its the skill in thoughts, words and action that leads to the state of Perfection (Pooran Pada), which is full of Bliss (Anand) and free from the experience of repeated suffering (Dukha) here and now.

One may ask, ‘how is it possible to live in the midst of the world without desires?’.

For this to happen, it is essential to understand why one gets overwhelmed with desires in the first place.

Barrage of desires arise in the mind on account of foolishness and Bikaar — lust, anger, greed, attachments, pride, possessiveness, jealousy, selfishness, stubborn mindedness, etc.

ਅਧਿਆਤਮ ਕਰਮ ਕਰੇ ਤਾ ਸਾਚਾ ॥ ਮੁਕਤਿ ਭੇਦੁ ਕਿਆ ਜਾਣੈ ਕਾਚਾ ॥੧॥ ਐਸਾ ਜੋਗੀ ਜੁਗਤਿ ਬੀਚਾਰੈ ॥ ਪੰਚ ਮਾਰਿ ਸਾਚੁ ਉਰਿ ਧਾਰੈ ॥੧॥ ਰਹਾਉ ॥:

One who does deeds for spiritual uplift is a true yogi. Without becoming Perfect in spiritual endeavors, a false (yogi) cannot know the secret of liberation from from vices or Bikaar. ||1|| Such (man) may be entitled to the title of yogi (who understands the right way of life). Annihilating five Bikaar, he realize God within. ||1||Pause|| (sggs 223).

ਆਸਾ ਬੰਧੀ ਮੂਰਖ ਦੇਹ ॥ ਕਾਮ ਕ੍ਰੋਧ ਲਪਟਿਓ ਅਸਨੇਹ ॥:

The body of a foolish person (i.e., every sense organ) remains hooked on to desires. (The foolish person) remains trapped in the bonds of lust, anger and attachment (i.e., Bikaar). (sggs 178).

The mind can find contentment, fulfillment or satisfaction only in itself, within.

When the limitations imposed by the body-mind-intellect personality are overcome, the mind becomes one with its Jot Saroop within. The SGGS tells us Bikaar (i.e. lust, ager, greed, attachment, pride etc.) and resulting Mayaic desires thin out when dispassion (Bairaag) grows.

Clearly, it’s an uphill climb to be a true Yogi as RE-DEFINED in the SGGS. The Gurbani indicates whosoever knows the ‘ਜੁਗਤਿ’ (Way of life etc.) to live properly is a true Yogi (i.e. Gurmukh Mindset).

ਮੁੰਦ੍ਰਾ ਮੋਨਿ ਦਇਆ ਕਰਿ ਝੋਲੀ ਪਤ੍ਰ ਕਾ ਕਰਹੁ ਬੀਚਾਰੁ ਰੇ ॥ ਖਿੰਥਾ ਇਹੁ ਤਨੁ ਸੀਅਉ ਅਪਨਾ ਨਾਮੁ ਕਰਉ ਆਧਾਰੁ ਰੇ ॥੧॥ ਐਸਾ ਜੋਗੁ ਕਮਾਵਹੁ ਜੋਗੀ ॥ ਜਪ ਤਪ ਸੰਜਮੁ ਗੁਰਮੁਖਿ ਭੋਗੀ ॥੧॥ ਰਹਾਉ ॥ ਬੁਧਿ ਬਿਭੂਤਿ ਚਢਾਵਉ ਅਪੁਨੀ ਸਿੰਗੀ ਸੁਰਤਿ ਮਿਲਾਈ ॥ ਕਰਿ ਬੈਰਾਗੁ ਫਿਰਉ ਤਨਿ ਨਗਰੀ ਮਨ ਕੀ ਕਿੰਗੁਰੀ ਬਜਾਈ ॥੨॥ ਪੰਚ ਤਤੁ ਲੈ ਹਿਰਦੈ ਰਾਖਹੁ ਰਹੈ ਨਿਰਾਲਮ ਤਾੜੀ ॥ ਕਹਤੁ ਕਬੀਰੁ ਸੁਨਹੁ ਰੇ ਸੰਤਹੁ ਧਰਮੁ ਦਇਆ ਕਰਿ ਬਾੜੀ ॥੩॥੭॥ :

O yogi! Let mind’s silence (i.e. absence of thoughts of vices or Bikaar) be ear-rings and compassion as your sack; let reflection on God’s Virtues be your begging bowl. O yogi, let the body saved from vices be your patched coat, and make God’s Naam (Virtues / Wisdom) as your support. ||1|| O Yogi, practice such a Yoga. (That) living a household (family) life, become Shabad-Realized (the state of Gurmukh-Hood); this is the Japa, Tapa, and Sanjam. ||1||Pause|| Apply the ashes of Wisdom to your body; let your consciousness attuned to God be your horn. Become detached from the yearning for worldly desires, wander through your body (evaluate yourself) and play the harp of your mind. ||2|| O yogi, keep God, the essence of the five elements, enshrined in your Heart, so that you may remain in a continuous undisturbed state of trance. Kabeer says, listen O seekers, plant an orchard of compassion and Dharma in your mind. ||3||7|| (sggs 970).

In short, the Gurbani asserts a true Yogi is the one who lives his daily life of ‘Hari Gun’ or Virtues — Truth (ਸਤ), honesty (ਇਮਾਨਦਾਰੀ), contentment (ਸੰਤੋਖ), mercy (ਦਯਾ), patience (ਧੀਰਜ), Sahaj (ਸਹਜ-Natural State of Being), Wisdom (ਗਿਆਨ), humility (ਮਨ ਨਿਮਾਣਾ, ਬੁਧਿ ਗਰੀਬੀ), sweet speech (ਮਿਠ ਬੋਲੜਾ) etc.

ਸਭਿ ਗੁਣ ਤੇਰੇ ਮੈ ਨਾਹੀ ਕੋਇ ॥ ਵਿਣੁ ਗੁਣ ਕੀਤੇ ਭਗਤਿ ਨ ਹੋਇ ॥:

I Cleanse my mind Within (of vices) with Godly Virtues. Bhagti (spirituality) does not materialize without Internalizing these Virtues. (sggs 4).

ਸਤਿਗੁਰੁ ਸੇਵੇ ਸੋ ਜੋਗੀ ਹੋਇ ॥:

Yogi is that person who serves the Satiguru (True Wisdom or ਸੱਚਾ ਗਿਆਨ – he lives his daily life in accordance with the Guru-Giaan or Wisdom). (sggs 223).

What is not Yoga? Now, once we know through the Gurbani what the real Yoga is, it becomes relatively easy to digest as to what is NOT Yoga and Yogi!

In the Light of the Wisdom of the SGGS, one thing becomes crystal clear — one cannot realize Yoga though stubbornness of the mind, religious garbs and symbols, rituals, renouncing family and wandering around, Pakhand etc.!

ਜੋਗੀ ਜੁਗਤਿ ਗਵਾਈ ਹੰਢੈ ਪਾਖੰਡਿ ਜੋਗੁ ਨ ਪਾਈ ॥:

(O Pakhandee or hypocrite) Yogi, you have lost the Way; you wander around confused. Through hypocrisy, Yoga is not attained (sggs 909).

ਹਠਿ ਨਿਗ੍ਰਹਿ ਨ ਤ੍ਰਿਪਤਾਵਹਿ ਭੇਵਾ ॥:

None can satisfy (his mind) through the stubborn (rituals etc.) (sggs 906).

ਏਹੁ ਜੋਗੁ ਨ ਹੋਵੈ ਜੋਗੀ ਜਿ ਕੁਟੰਬੁ ਛੋਡਿ ਪਰਭਵਣੁ ਕਰਹਿ ॥:

This is not Yoga, O Yogi, to abandon your family and wander around (sggs 909).

ਬਿੰਦੁ ਨ ਰਾਖਹਿ ਜਤੀ ਕਹਾਵਹਿ ॥ ਮਾਈ ਮਾਗਤ ਤ੍ਰੈ ਲੋਭਾਵਹਿ ॥:

(O Yogi!) You do not control your lust, but you claim to be a celibate. Begging Maya, you are trapped in this triple-qualitied Maya (i.e. abandoning their families and women, people go live in jungles. But they have no control over their lust. When begging for food and clothing from households, they call women ‘Maataa Ji’ – Mother – but inside their lust knows no bounds). (sggs 903).

In other words, renouncing ‘Sansaar‘ or the world is not Yoga!

In truth, one’s mind under the negative impact of Haumai (false ego-sense) is the ‘Sansaar‘ (world or Bhav Saagar).

The Wisdom of the SGGS tells us that the deluded mind and its created ‘Sansaar‘ or world can only be destroyed by the Wisdom, not by its renunciation!

ਪੂੰਅਰ ਤਾਪ ਗੇਰੀ ਕੇ ਬਸਤ੍ਰਾ ॥ ਅਪਦਾ ਕਾ ਮਾਰਿਆ ਗ੍ਰਿਹ ਤੇ ਨਸਤਾ ॥ ਦੇਸੁ ਛੋਡਿ ਪਰਦੇਸਹਿ ਧਾਇਆ ॥ ਪੰਚ ਚੰਡਾਲ ਨਾਲੇ ਲੈ ਆਇਆ ॥੪॥:

You worship fire (ਧੂਣੀਆਂ ਤਪਾਂਣਾਂ) and wear saffron colored robes. Smitten by calamity (distress, trouble…), you run away from your home. Leaving your country, you wander in foreign lands. (But your Mayaic mind) brings the five pariahs (i.e., Bikaar: lust, anger, greed, etc.) with it. ||4|| (sggs 1348). In nutshell, anything or any activity that keeps one away from the uninterrupted Gurmukh Mindset is rejected in the SGGS.

In other words, if one’s spiritual efforts turn into a mere show of empty rituals or Pakhand (hypocrisy) and makes one freeloader (ਵੇਲੜ, ਮੰਗ ਖਾਣੇ, ‘ਮਖਟੂ’- lazy bums…) etc., is disapproved in the SGGS.

ਨਾ ਓਇ ਜੋਗੀ ਨਾ ਓਇ ਜੰਗਮ ਨਾ ਓਇ ਕਾਜੀ ਮੁੰਲਾ ॥ ਦਯਿ ਵਿਗੋਏ ਫਿਰਹਿ ਵਿਗੁਤੇ ਫਿਟਾ ਵਤੈ ਗਲਾ ॥:

They are not Yogis, and they are not Jangams, and they are not Qazis or Mullahs. Lost (separated…) from the Merciful (Lord), they wander around in sad plight, and their entire band is disdainful (sggs 149-150). In fact, the SGGS claims that such useless Yogi or Yoga are responsible for the destruction of the human society along with their counterparts (e.g., Brahmins, Qazi…).

ਕਾਦੀ ਕੂੜੁ ਬੋਲਿ ਮਲੁ ਖਾਇ ॥ ਬ੍ਰਾਹਮਣੁ ਨਾਵੈ ਜੀਆ ਘਾਇ ॥ ਜੋਗੀ ਜੁਗਤਿ ਨ ਜਾਣੈ ਅੰਧੁ ॥ ਤੀਨੇ ਓਜਾੜੇ ਕਾ ਬੰਧੁ ॥੨॥:

The clergy of the Muslim faith was corrupt, the Brahmin was murderous and the Yogi Un-Enlightened. These three (clergy) had become the root cause for the spiritual wreckage and desolation that mankind had come to endure. (sggs 662).

Particularly In the West as well as in India, the majority associate Yoga with gymnastic like feats, indulging in sex and intoxication (Smoking Sulphaa, Gaanjaa, and so on), mere physical postures (Aasan), mental and breathing exercises, showing half-naked women in seemingly impossible poses on covers of magazines and books or in media etc.

Even though regular exercises are important for maintaining a healthy body, however, they are not equal to Self-Realization or Mool-abidance. Hence, we need to regard them only for what they are worth, no more and no less.

In short, the Gurbani repudiates any and all sorts of Pakhandbaajee associated with Yoga practices.

Mere talks will not do the trick We are also repeatedly reminded by the SGGS that Yoga (Mool-Abidance) cannot be realized through mere talking about it; reading books about it; debating about it, pretending about it, etc.

ਕਹਤ ਸੁਨਤ ਕਛੁ ਜੋਗੁ ਨ ਹੋਊ ॥:

By just hearing and telling stories, no one attains Yoga, or Union with God (sggs 251).

ਕਰਿ ਕਰਿ ਹਾਰਿਓ ਅਨਿਕ ਬਹੁ ਭਾਤੀ ਛੋਡਹਿ ਕਤਹੂੰ ਨਾਹੀ ॥ ਏਕ ਬਾਤ ਸੁਨਿ ਤਾਕੀ ਓਟਾ ਸਾਧਸੰਗਿ ਮਿਟਿ ਜਾਹੀ ॥੨॥ :

(O God) I have grown weary, trying different ways to get rid of (my vices or Bikaar) but they do not loosen their grip on me. I have heard that these vices can be rooted out by taking refuge in the Company of the Guru. ||2|| (sggs 206).

ਮੇਰੇ ਸਾਹਿਬਾ ਹਉ ਆਪੇ ਭਰਮਿ ਭੁਲਾਣੀ ॥ ਅਖਰ ਲਿਖੇ ਸੇਈ ਗਾਵਾ ਅਵਰ ਨ ਜਾਣਾ ਬਾਣੀ ॥੧॥ ਰਹਾਉ ॥ :

O my God, I myself have been deluded (by the love for Maya). Impressions (of deeds done in my life so far) are engraved in my mind, (under their influence) I keep doing the same deeds again and again. I do not try to improve my lot (i.e. I don’t know how to do any such thing that will end the Maya’s attachment from within me). ||1||Pause|| (sggs 1171).

In nutshell, becoming a true Yogi is like chewing steel-balls with the teeth of wax! As such, the Gurbani says those who realize the true Yoga are very ‘rare’ in this world.

ਜੋਗੁ ਨ ਖਿੰਥਾ ਜੋਗੁ ਨ ਡੰਡੈ ਜੋਗੁ ਨ ਭਸਮ ਚੜਾਈਐ ॥ ਜੋਗੁ ਨ ਮੁੰਦੀ ਮੂੰਡਿ ਮੁਡਾਇਐ ਜੋਗੁ ਨ ਸਿੰਙੀ ਵਾਈਐ ॥ ਅੰਜਨ ਮਾਹਿ ਨਿਰੰਜਨਿ ਰਹੀਐ ਜੋਗ ਜੁਗਤਿ ਇਵ ਪਾਈਐ ॥੧॥ ਗਲੀ ਜੋਗੁ ਨ ਹੋਈ ॥ ਏਕ ਦ੍ਰਿਸਟਿ ਕਰਿ ਸਮਸਰਿ ਜਾਣੈ ਜੋਗੀ ਕਹੀਐ ਸੋਈ ॥੧॥ ਰਹਾਉ ॥ ਜੋਗੁ ਨ ਬਾਹਰਿ ਮੜੀ ਮਸਾਣੀ ਜੋਗੁ ਨ ਤਾੜੀ ਲਾਈਐ ॥ ਜੋਗੁ ਨ ਦੇਸਿ ਦਿਸੰਤਰਿ ਭਵਿਐ ਜੋਗੁ ਨ ਤੀਰਥਿ ਨਾਈਐ ॥:

Union (with the Jot Saroop within) is not realized by putting on a patched coat; nor by (walking with) the staff (in hand); nor by smearing the body with ashes; nor by wearing the ear-rings, nor by the shaven head, nor by blowing of the horn. The Way to realize Union is by remaining unblemished in the midst of the worldly filth (Maya). ||1|| Union (with divine Presence Within) is not realized by mere talking. One who looks upon all with a single eye (even vision), and knows them to be one and the same — he alone is known as a Yogi. ||1|| Pause|| Union (with the True Self within) is not realized by wandering to the tombs of the dead; nor by sitting in trances; nor by wandering through native and foreign lands or bathing at places of pilgrimage. (sggs 730).

ਆਸਣ ਸਿਧ ਸਿਖਹਿ ਬਹੁਤੇਰੇ ਮਨਿ ਮਾਗਹਿ ਰਿਧਿ ਸਿਧਿ ਚੇਟਕ ਚੇਟਕਈਆ ॥ ਤ੍ਰਿਪਤਿ ਸੰਤੋਖੁ ਮਨਿ ਸਾਂਤਿ ਨ ਆਵੈ ਮਿਲਿ ਸਾਧੂ ਤ੍ਰਿਪਤਿ ਹਰਿ ਨਾਮਿ ਸਿਧਿ ਪਈਆ ॥੫॥ :

Sidhas lean many postures (Yogic Asanas) but their minds still yearn for worldly stuff, miraculous powers and showmanship of jugglers. Satisfaction, Godly contentment and tranquility do not come to their minds. But they can experience satisfaction by meeting the Guru (i.e. by internalizing the Message of the Shabad) and by always remembering the divine Naam (Wisdom / Virtues). (sggs 835).

Baabaa Nanak’s conversation with Yogis There is Baabaa Nanak’s Bani called ‘Sidh Gosati‘ on page 938 of the SGGS.

There are a total of 73 stanzas (or Pourhee) in this entire ‘Sidh Gosati‘.

However, there is ONLY one Rahaaou (ਰਹਾਉ) in the entire ‘Sidh Gosati‘!

But, this one Rahaaou (ਰਹਾਉ) gives us a principle or the central point of the entire ‘Sidh Gosati’ Bani — the true spiritual Journey is travelled or transversed while living within the family, society and the world and living (Becoming) the Shabad of the God Connected Guru.

ਕਿਆ ਭਵੀਐ ਸਚਿ ਸੂਚਾ ਹੋਇ ॥ ਸਾਚ ਸਬਦ ਬਿਨੁ ਮੁਕਤਿ ਨ ਕੋਇ ॥੧॥ ਰਹਾਉ ॥:

(Baabaa Nanak tells Yogis) It’s of NO use wandering around (in peculiar external appearances at places of pilgrimage, mountains, jungles etc.) — renunciation (of world, society, family etc.) is not the way to liberate from the trappings of life, world, material etc. There can be no liberation without the guidance of the God-connecting Shabad (divine Message of the God-Connected Guru). ||1||Pause|| (sggs 938).

ਮੁੰਦਾ ਸੰਤੋਖੁ ਸਰਮੁ ਪਤੁ ਝੋਲੀ ਧਿਆਨ ਕੀ ਕਰਹਿ ਬਿਭੂਤਿ ॥ ਖਿੰਥਾ ਕਾਲੁ ਕੁਆਰੀ ਕਾਇਆ ਜੁਗਤਿ ਡੰਡਾ ਪਰਤੀਤਿ ॥ ਆਈ ਪੰਥੀ ਸਗਲ ਜਮਾਤੀ ਮਨਿ ਜੀਤੈ ਜਗੁ ਜੀਤੁ ॥:

(O Yogi) make Godly contentment your earrings, hard work your begging bowl, and contemplation (on Naam: Wisdom/Virtues) ashes that cover your body. Such diligence enable a life time (ਖਿੰਥਾ ਕਾਲੁ) of liberation from vices (free from inflictions of vices or Bikaar– ਕੁਆਰੀ) and the spirituality (or Way – ਜੁਗਤਿ) of unflinching faith (ਡੰਡਾ ਪਰਤੀਤਿ) in (Divine Virtues). (Let Divine Virtues, universal brotherhood) as the highest spirituality for all of humanity (be your ‘Aaee Panthi‘ sect-ਆਈ ਪੰਥੀ), by controlling your mind you can Win (ਮਨਿ ਜੀਤੈ) the command or dictates of our sensory world (ਜਗੁ ਜੀਤੁ). (sggs 6).

Source:- https://www.gurbani.org/gurblog/how-does-the-gurmukh-practices-yoga/# ................................................................................................................

Gurmat And Jogmat (Yoga) by Kulbir Singh

It is quite alarming to see that many Sikhs and even many Rehitvaan Gursikhs subscribe to Yoga and practice it. They place faith and belief in the efficacy of Yoga to cure their diseases and maintain their health but often lack the same faith and devotion for Gurbani and Naam. Can't Naam and Gurbani maintain one's health and drive away diseases? Why, for example, subscribe to Raamdev's Yoga for health issues?

One person who practices Raamdev's breathing exercises, told me that the Yogic breathing exercises are very similar to Saas-Giraasi Naam Abhyaas. I was surprised to hear this. He further said that the only thing different is the word they use while inhaling and exhaling. I replied to him that the whole Shakti or power is of the Guru's divine Shabad and not in breathing in and out. The main thing is Naam. Even Buddhists practice some kind of breathing exercises when they meditate. Are we going to say that they can attain Waheguru through this?

The following Shabad comes to mind:

ਪਉੜੀ ॥ ਙੰਙਾ ਖਟੁ ਸਾਸਤ੍ਰ ਹੋਇ ਙਿਆਤਾ ॥ ਪੂਰਕੁ ਕੁੰਭਕ ਰੇਚਕ ਕਰਮਾਤਾ ॥ ਙਿਆਨ ਧਿਆਨ ਤੀਰਥ ਇਸਨਾਨੀ ॥ ਸੋਮਪਾਕ ਅਪਰਸ ਉਦਿਆਨੀ ॥ ਰਾਮ ਨਾਮ ਸੰਗਿ ਮਨਿ ਨਹੀ ਹੇਤਾ ॥ ਜੋ ਕਛੁ ਕੀਨੋ ਸੋਊ ਅਨੇਤਾ ॥ ਉਆ ਤੇ ਊਤਮੁ ਗਨਉ ਚੰਡਾਲਾ ॥ ਨਾਨਕ ਜਿਹ ਮਨਿ ਬਸਹਿ ਗੁਪਾਲਾ ॥੧੬॥

The second Pankiti above talks about the Pranayaam of Yogis that is getting so popular in Sikhs. Guru Sahib has outright rejected all Yogic practices and instead declared the supremacy of Gurmat of all other Matts. Pranayaam includes breathing in, holding the breath and breathing out. These three acts are called:

ਪੂਰਕੁ - Breathing in as per Pranayaam.

ਕੁੰਭਕ - Holding the Swaas insided as per Pranayaam.

ਰੇਚਕ - Breathing out as per Pranayaam.

Guru Sahib is saying that if one does greatest religious rituals and Karma but does not chant the true Naam, then all such actions are a waste of time. Below is the detailed Vichaar on the Pauri stated above:

1. Through the letter ਙੰਙਾ, Sri Guru Ji gives us the lesson that if one has the knowledge of 6 Shastras namely Saankh, Niyaaye, Visheshik, Mimaasa, Yog and Vedant;

2. If one does Pranayaam actions of ਪੂਰਕੁ, ਕੁੰਭਕ and ਰੇਚਕ (breathing in, holding the breath in, and breathing out according to Pranayaam) and is otherwise practitioner of many religious Karma;

3. If one attains many kinds of knowledges, does many kinds of meditations and bathes at many holy places;

4. If one becomes such a dietary Bibeki who only eats from his own hands (ਸੋਮਪਾਕ), doesn't let anyone touch him nor touches anyone or any thing of Maya, and stays away from cities and inside the jungles;

5 and 6. But if such person does not develop Love with all-pervading Lord's Naam; then consider all his religious actions (described before) as useless or worthless.

7 and 8. Consider a Chandaal (a person of low caste employed in doing extremely low occupation) superior to such person provided this Chandaal has Gopal Waheguru residing in his heart.

Guru Sahib has clearly rejected all other means but Naam. The rejection of Yogmat has been done through many Shabad in Raag Ramkali and in Sidh-Gosht, Sri Guru Ji has totally rejected Yogic practices. Why can't Sikhs help following Yoga? Why do they place more faith in curing powers of Raamdev's Yoga than in the curing power of Gurbani? All that can be said is that such people are extremely unfortunate and are like such a prince who goes begging at the houses of ordinary landlords when his father is a grand king.

Some think Yoga is the same as Allopathy and Homeopathy. However, Allopathy and Homeopathy are not religious systems like Yoga but are purely medically systems and the Indian equivalent of these medical systems is Ayurveda. Safety concerns have been raised about Ayurveda; for instance, two U.S. studies found that about 20 percent of Ayurvedic US and Indian-manufactured patent medicines sold via internet contained toxic levels of heavy metals such as lead, mercury and arsenic. Other concerns include the use of herbs containing toxic compounds and the lack of quality control in Ayurvedic facilities.

On the other hand Yoga system is one of the 6 religious Shasters of Hindus. They say the person that introduced this system was Rishi Patanjali. Later on Machhandarnaath and Gorakhnaath took this system to new heights and not to mention Dattatreya the original Yogi. The stretching excercises that this system suggest are all for a spiritual goal of awakening the Kundalini. Gurbani has written that there are 84 main Aasans of Yogis and Gurbani has rejected all of them:

ਸਿਧਾ ਕੇ ਆਸਣ ਜੇ ਸਿਖੈ ਇੰਦ੍ਰੀ ਵਸਿ ਕਰਿ ਕਮਾਇ ॥ ਮਨ ਕੀ ਮੈਲੁ ਨ ਉਤਰੈ ਹਉਮੈ ਮੈਲੁ ਨ ਜਾਇ ॥2॥ (If you learn the postures of Sidhas (accomplished Yogis), and control your senses like this, still the dirt of your mind will not be removed and your dirt of ego will not go).

Explaining the state of a being who has gone through many religious systems without attaining the truth, Guru Sahib states:

ਜੋਗ ਸਿਧ ਆਸਣ ਚਉਰਾਸੀਹ ਏ ਭੀ ਕਰਿ ਕਰਿ ਰਹਿਆ ॥ ਵਡੀ ਆਰਜਾ ਫਿਰਿ ਫਿਰਿ ਜਨਮੈ ਹਰਿ ਸਿਉ ਸੰਗੁ ਨ ਗਹਿਆ ॥6॥ (I have also done the 84 Aasans (yogic postures) of the Sidhas and Yogis; I had long age, was born again and again and did not attain company of Waheguru).

Many more Pankitis of Gurbani can be given to prove that Yoga and its philosophy has been rejected by Gurbani but the aforementioned two Parmaans are enough.

The stretching excercises as part of normal and regular excercise can be done but to practice the Yogic excercises like Pranayaam or Alom Vilom seems to be Mamnooh (prohibited) to Gurmukhs. It is really like a prince begging at the doors of ordinary landlords. If the time that is spent on Pranayaam or Alom Vilom, is spent on Sri Sukhmani Sahib or Naam Abhyaas with full devotion and love, it would bear much more results.

Since Yogic System is in competition with Gurmat and is a religious system like Gurmat, Gurmukhs should avoid using it under all circumstances. To do stretching excercises is fine but to do Puthay-Sidhay Yogic Aasans does not seem correct for a Gursikh to do.

Once a relative of a Gursikh started giving him lecture on various yogic postures. He was telling the Gurmukh the benefits of Shav-Aasan (lying like a corpse), Manjaar Aasan (stretching your back like a cat), Naag Aasan (lifting your head like a Cobra), and Dog Aasan which involved barking like a dog. The Gurmukh replied back, "After great difficulty I have received this human body and now you want me go act like a cat, dog and cobra to derive some benefits. I rather die than become a dog or a cat" (ਬੜੀ ਮੁਸ਼ਕਿਲ ਨਾਲ ਇਹ ਮਨੁਖਾ ਦੇਹੀ ਮਿਲੀ ਹੈ ਓਇ ਤੂੰ ਸਾਨੂੰ ਫੇਰ ਕੁੱਤੇ ਬਿੱਲੇ ਬਣਾਈ ਜਾਂਦਾ ਹੈਂ? ਕੁੱਤੇ ਬਿੱਲੇ ਬਣ ਕੇ ਅਸੀਂ ਕੋਈ ਫਾਇਦਾ ਨਹੀਂ ਲੈਣਾ। ਕੁੱਤੇ ਬਿੱਲੇ ਬਨਣ ਨਾਲੋਂ ਮਰਨਾ ਮਨਜ਼ੂਰ ਹੈ। ) It was quite funny, the way he said it in Punjabi.

Tomorrow, if someone tells us that by placing Chandan Tilak on the forehead, there is such and such health benefit, are we going to start sporting a Tilak? If someone tells us that (as Raamdev is already saying) by drinking urine of cow and by eating cowdung, we can get such and such health benefit, are we start going to consume cow urine and cow dung?

Guru Sahib has blessed his Gurmukhs with Bibek Budhi and using Bibek Budhi we should not adopt the rituals of other religions. It is not however wrong to excercise or do stretching exercises but practicing Yogic postures is not befitting a Gurmukh. Yoga cannot be compared with Homeopathy or Medical Science. Ayurveda is the Indian equivalent of Medical Science and it is fine for a Gurmukh to be doctor or an Ayurvedic Hakeem but not a Yogic Practitioner.

Guru Sahib knows better.

Kulbir Singh

Source:- https://www.discoversikhism.com/sikhism/yoga_jogmat.html ................................................................................................................

Yoga Practicing Sikhs

In Western point of View Sikh Yoga is one of the practices of the Sikhs; the ability to able to achieve deep meditation and the concept of detachment from the world are the more popular vision of yoga which do not give a full and balanced view of yoga. "Yog" and "yogi" (or jogi) have been repeatedly mentioned in Gurbani, but in the traditional Sikh world, these things are little known or understood. The study of this subject is mostly ignored in the historical sections of Sikhi mostly out of prejudice for it. We will be able to understand the related Gurbani better by knowing more about what Gurbani says about this topic.

The word 'Yog' means 'union with God', and this science is a technique of attaining this union. It was originally organized by Patanjali Rishi, more than four thousand years ago, about the time of Sri Krishan (Krishna). He close to divide yoga into four principal categories; these divisions are mostly imaginary to make the subject easy to understand. Practically, they have no strict partitions and smoothly merge into one another, and the practitioner applies all the four of them at the same time, at least to some extent, to learn and practice the techniques of Yoga.

Yoga and Sikhi

According to Gurbani, many of the practises of yoga are compatible with Sikhi. This is readily depicted in the Vars of Bhai Gurdas, considered the key to a full understanding of Gurbani. However, traditional Sikhs don't accept this. Bhai Gurdas ji says in simple Gurmukhi:

ਗ੝ਰਸਿਖ ਜੋਗੀ ਜਾਗਦੇ ਮਾਇਆ ਅੰਦਰਿ ਕਰਨਿ ਉਦਾਸੀ।
Gursikh jogi jaagday maya andari karan udasi.
Gursikh Yogis remain detached and wakeful amidst Maya, the world of attachments.
(Varan Bhai Gurdas - Var 29, Verse 15)

The Gursikh Yogi is fully awake within the sea of worldly attachments, called Maya; despite this sea of illusion, the Sikh yogi (or jogi) is completely alert and in full control of his senses.

Today, confusion exists, over the use of yoga, because of the considerable amount of Gurbani which condemns the self-torturing, aloof and ignorant practices of many of the yogis of Guru Nanak’s time. In all, about forty percent of Gurbani relating to yoga is in this vein. Gurbani, deals with both the pure concepts of yoga which are accepted and the negative practises of the "recluse yogi" which are not in keeping with Gurmat.

Three Visions of Yogis

Gurbani in support of body-affirming, socially engaged and enlightened yogic practice may be said to take three forms. In the first form, Gurbani talks about God as a Supreme Yogi; in the second, the True Guru is depicted as a yogi and guide to lead a person to higher conciousness; and finally Gurbani speaks about a personal experience of samadhi (intense and deep meditation).

God as Yogi

The first describes God as the Supreme Yogi. In Raga Gauri, Guru Ram Das says: "ਗ੝ਰ੝ ਜੋਗੀ ਪ੝ਰਖ੝ ਮਿਲਿਆ ਰੰਗ੝ ਮਾਣੀ ਜੀਉ ॥ Gur jogī purakẖ miliĝ rang mĝṇī jīo. I have met the Guru, the Yogi, the Primal Being; I am delighted with His Love." (SGGS p 173) For example:

God is himself the Yogi, staff-bearer,
God himself is the pervading lover of forest, field and land.
It is God who subjects himself
To spiritual ordeals and fixes his mind in prolonged meditation.
(Sri Guru Granth Sahib 165)

True Guru, the Spiritual Guide

The second form depicts the True Guru as Yogi. Typically:

Through the disease of pride, man finds humiliation.
Through the disease of lust, even the elephant finds his limit.
Through the disease of seeing, the moth is consumed.
Through the disease of hearing, the deer meets its end.
All I see, are overtaken by disease.
Free from disease is only my True Guru, the Yogi.
(Sri Guru Granth Sahib 1140)

The Personal Practice

The third type of Gurbani conveys the personal experience of samadhi, ultimate yogic realization. An example of the many verses in this mode would be:

The body of six chakras is the abode of the detached yogi mind.
My inner essence is awakened to the sound of the word,
My mind absorbed in the resonance of the celestial sound.
By the Guru’s Teachings, my consciousness is filled with the True Name.
(Sri Guru Granth Sahib 903)


Traditional Sikhs who retain their Traditional identity, consider yoga to be a Hindu practice. Confuting such popular prejudice, Siri Singh Sahib Harbhajan Singh Khalsa Yogiji, commonly known as Yogi Bhajan propagated essential Sikh teachings and Gurbani through the methodology of Sikh Yoga.

Yoga Defined

Now, what is Yoga, after all?

In brief, the authoritative Yoga Sutras of Patanjali describe yoga as having eight limbs and three essential pillars. The eight limbs consist of: ethical (1) dos and (2) don’ts, (3) posture, (4) breathing exercise, (5) dispassion, (6) focussed awareness, (7) held awareness and (8) enlightenment.

Posture, Breathe and focus

(1&2) Guru Nanak’s discipline also includes dos and don’t, many of them stated or implied in Gurbani. (3) Anyone who attends a Gurdwara will immediately see the postures practiced therein: erect with hands folded when presenting oneself before Siri Guru, forehead to the floor in prostration, then cross-legged on the floor in contemplation. The ceremony of Khalsa initiation adds to this short list, the posture of veeraasan – sitting on one heel, with the opposite knee in front. (4) Pavan (breath) shares the distinction with Shabad of being ordained as Guru by Guru Nanak himself, who in Sidh Gosht taught the reclusive yogis how to breathe.

When the mind abides in a steady heart,
Then, the Gurmukh lives in a constant knowledge of the Origin, the Root of all Being.
Then the breath is centered in the navel.
The Gurmukh finds there the Essence they have been seeking.
(Sri Guru Granth Sahib 945)

Detachment, Awareness and Enlightenment

(5-7) Lastly, dis-passion and various levels of awareness and enlightenment are richly and evocatively portrayed in Gurbani.

The Gurmukh lives free in the pristine cave of being.
There, using the power of the Shabad, she does away with the five thieves.
Her mind no longer wanders to others’ houses,
But is absorbed in the natural coziness within…
With her mind easily absorbed in the samadhi of the neutral mind,
Abandoning selfishness and greed, she recognizes only the one.
When the disciple’s heart honours the Guru,
O Nanak, then duality is finished and the Guru and disciple are one.
(Sri Guru Granth Sahib 904)

Discipline, Simran and Dedication (sewa)

The three pillars consist of tapas (enduring spiritual ordeals), self-study and dedication of one’s efforts to the Supreme. Tapas consists of accepting hardship as purification. The classical Sikh tapas is to rise when it is difficult, in the dark hours of the morning, for meditation. Sikh tradition is replete with stories of great souls who have experienced the grace of God through the hardship of prolonged meditation. In their memory, there are still a number of historic tapasthaans (places of tapas) kept in memory of their ordeals. Self-study, consisting of meditation or simran, and dedication of one’s efforts in service or seva, round out the three pillars.

The Gurmukh who loves God’s Name, recites the Name,
Endures spiritual ordeals and practices self-restraint.
The Gurmukh always meditates on the One Name of the Creator.
O Nanak, meditate on the One Name which is the support of all beings!
(Sri Guru Granth Sahib 29)

Raj Yog

Raj Yoga, the practice of living detached, yet fully engaged in the world, is the epitome of Sikh teachings. Gurbani offers no higher praise of Guru Nanak than to say he mastered Raj Yoga.

ਕਬਿ ਕਲ ਸ੝ਜਸ੝ ਗਾਵਉ ਗ੝ਰ ਨਾਨਕ ਰਾਜ੝ ਜੋਗ੝ ਜਿਨਿ ਮਾਣਿਓ ॥੨॥
Kab kal sujas gĝva▫o gur Nĝnak rĝj jog jin mĝṇi▫o. ||2||
........Kal, the poet sings the sublime praises of Guru Nanak, who enjoyed the mastery of raj yoga.
(Sri Guru Granth Sahib 1389)


Conclusion

Aside from Yogi Bhajan Ji, the best known Sikh Yogis or Tapeeshars (Lords of Tapas) in the 20th century have been Baba Nand Singh Ji of Kaleran, Sant Baba Attar Singh Ji of Mustiana, and Bhai Randhir Singh, all of Punjab.

Accepting the Fact that Yoga is of Sanatan Mat. This picture of a Sikh yogi is not to be confused with the "recluse yogis" commonly found in India begging from house to house rubbing ash on their bodies. The Sikh yogi is a disciplined individual focused towards God and Guru; detached from Maya and the material world; compassionate towards the Guru and dedicated to service and self-improvement. The Sikh yogi undertakes Gurbani simran, kirtan singing and understands the need to lead a loving family life.

In summary, Sikh Yoga is life-affirming, socially engaged, and dedicated to the good of all. All Sikhs knowingly or unknowingly, practice it to some degree in one Form Or another whether it's Nitnem, or Just Daily Remembrance of God while doing your Daily life Chores. Yoga in Gurbani is Unification with God which is not Necessarily Attained by Abandoning your Loved once, Going to the Himalayas for Tapp/Meditation.