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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
How To Control The Mind, The Beautiful Camel-like Mind
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<blockquote data-quote="Taranjeet singh" data-source="post: 120718" data-attributes="member: 10049"><p>Very many thanks for a lucid explantion of as to how to control the mind.</p><p></p><p>There is another dimension to the control of mind and that is provided by Tri -Gunas that we classify as Sattva, rajas and tamas.These Gunas have been referred to in bani quite frequently and are the constituents of the entire universe , both physical and mental.Sattva reflects the poise that is conducive to purity, knowledge and joy.This joy is not the same as is felt by the contact of senses by the various objects. It may be closer to the Bliss and at some point may be a pure bliss i.e. if one is able to realize the self[jeo]</p><p>Rajas leads to activity, desires and may be restlessness. Tamas makes the mind to lower planes only where one is always seeking pleasure through senses.It has never been an easy exercise to define the Gunas. </p><p></p><p>These constituents may be present in the individual minds in various combinations and permutations and accordingly the nature of mind is determined.It is this that explains the intrinsic human nature that varies from person to person.</p><p> </p><p>Thus the mind can be changed by changing the three qualities that make the mind pure or impure.According to Bani the mind is the product of the food that we take. I am not aware of the relationship between these and the mind but do realize that the subtlest form of the food feeds the mind. If the food is pure mind follows. If mind is pure memory becomes firm and when the memory is firm one can reduce the worldly contacts and bondages easily or with relative ease. </p><p></p><p>Rajas and tamas food causes attachment and delusions and doubts and thus become a barrier in acquiring spiritual knowledge. Sattva helps in the reduction of attachment and delusions/doubts. So in moulding the mind the food of requisite characteristics is also recommended.</p><p></p><p>Thus a person who wants to control the mind shall have to take satvik food only so that he gets firm and strong memory that shall result in reducing the bondage with the worldly affairs and shall have chance of realizing the Jeeva, the soul[the real self] and be in the state of bliss than to be in the state of pleasure or pain caused on account of the pleasure derived of the sense.</p><p></p><p>These three Guna are also stated to be the Gunas of maya i.e. illusion. If one is sativik one can , in my opinion though I am not very sure , get over the maya as well. Needless to say that all this requires His grace.</p><p></p><p>It is thus through the constant simran and deep love for the vaheguru, as stated by you and taking the appropriate input for the mind that the process of becoming closer to the Reality is possible.When the mind is cotrolled and is pure there remains nothing to be realized as the self is reflected in the mind and the mind becomes the recepient of the light of the 'self' and it remains in the state of bliss.</p></blockquote><p></p>
[QUOTE="Taranjeet singh, post: 120718, member: 10049"] Very many thanks for a lucid explantion of as to how to control the mind. There is another dimension to the control of mind and that is provided by Tri -Gunas that we classify as Sattva, rajas and tamas.These Gunas have been referred to in bani quite frequently and are the constituents of the entire universe , both physical and mental.Sattva reflects the poise that is conducive to purity, knowledge and joy.This joy is not the same as is felt by the contact of senses by the various objects. It may be closer to the Bliss and at some point may be a pure bliss i.e. if one is able to realize the self[jeo] Rajas leads to activity, desires and may be restlessness. Tamas makes the mind to lower planes only where one is always seeking pleasure through senses.It has never been an easy exercise to define the Gunas. These constituents may be present in the individual minds in various combinations and permutations and accordingly the nature of mind is determined.It is this that explains the intrinsic human nature that varies from person to person. Thus the mind can be changed by changing the three qualities that make the mind pure or impure.According to Bani the mind is the product of the food that we take. I am not aware of the relationship between these and the mind but do realize that the subtlest form of the food feeds the mind. If the food is pure mind follows. If mind is pure memory becomes firm and when the memory is firm one can reduce the worldly contacts and bondages easily or with relative ease. Rajas and tamas food causes attachment and delusions and doubts and thus become a barrier in acquiring spiritual knowledge. Sattva helps in the reduction of attachment and delusions/doubts. So in moulding the mind the food of requisite characteristics is also recommended. Thus a person who wants to control the mind shall have to take satvik food only so that he gets firm and strong memory that shall result in reducing the bondage with the worldly affairs and shall have chance of realizing the Jeeva, the soul[the real self] and be in the state of bliss than to be in the state of pleasure or pain caused on account of the pleasure derived of the sense. These three Guna are also stated to be the Gunas of maya i.e. illusion. If one is sativik one can , in my opinion though I am not very sure , get over the maya as well. Needless to say that all this requires His grace. It is thus through the constant simran and deep love for the vaheguru, as stated by you and taking the appropriate input for the mind that the process of becoming closer to the Reality is possible.When the mind is cotrolled and is pure there remains nothing to be realized as the self is reflected in the mind and the mind becomes the recepient of the light of the 'self' and it remains in the state of bliss. [/QUOTE]
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How To Control The Mind, The Beautiful Camel-like Mind
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