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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 To Control The Mind, The Beautiful Camel-like Mind
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<blockquote data-quote="Taranjeet singh" data-source="post: 120829" data-attributes="member: 10049"><p><strong><span style="color: Blue">Dear Randip ji</span></strong></p><p></p><p>Thank you for your beautiful response!.</p><p></p><p>The study of control of mind has been undertaken to Learn as to how to Control the mind to achieve its purification so that it can, in essence, rise from lower levels to higher levels to realize the wisdom/clarity and attain oneness with the super consciousness.The Self-[Jeo] is pure and immaculate and merger is possible only if mind is spotless and has almost the same purity level as the Self. This aspect is common to almost all the religions that are of Indian origins. Hence all that is stated here is from the point of view of Sikhism and Hinduism as the two religions have some similarities and some distinct dissimilarity. Nonetheless, the reason of dissimilarity is also help full in understanding the Sikhism from the perspective of having a controlled mind that forms the basis of spiritual wisdom and its attainment. The topic that is being discussed in the thread i.e. control of mind should be looked in this background.. A seeker who has no sentiments and feelings shall find himself in a foreign land in the Sikhism that requires emotional attachment to the lord and the Guru as well who are the mentor and the guide.Further attachment and love is also expected by the members who are participating in the discussion. Discarding a member is not advocated in sikhi. That you shall have to take into consideration while replying to the posts. Atleast, I expect this.</p><p></p><p>Guru sahib has stated in the japu ji that the one who has made this creation should know of this as well. Sikhism is a religion of beauty, poetry, music aesthetically merging into the wismadic lord and His wismadic creation that makes Guru Nanak utter ‘waho’, ‘waho’ and ‘waho’[ Ithink five times at one particular stanza of the poetry].Bani teaches us that all the Virtues flows from the Wismadic lord Himself. </p><p></p><p>The truths of religion are to be felt and not only studied and grasped though it may be helpful only. Guru Sahibs have done everything in this direction so that the ultimate reality can be experienced. Sikhism has a philosophy and the other is the actual mode of realizing that which is the essence, by following a path prescribed. Control of mind has a philosophy and the Guru sahibs have stated the path and the method to realize this as has been stated by jajisahib04 in his excellent exposition for which we are all grateful. The element of Grace is inbuilt mechanism in the Granth sahib. This grace has to be invoked by doing the deeds and actions as per gurmat /bani. </p><p></p><p>To answer Randip ji whether it is contained in Gurbani or not, I have to state that we have to find out the meaning of verses and then integrate them, assimilate and then analyze. There is a danger here to fall in a trap if we do not read the entire Granth as some isolated statements in the forms of ‘Tuks’ shall find their true meaning when these are integrated and woven in the full texture of the Bani. To ask if the treatment of Gunas is done in bani or not , therefore, cannot be answered without analyzing the various verses and then checking out if the question can be answered. To this side of the question posed by Randip ji, my answer would be that there is enough premise to state that there is a mention of the three Gunas in the Granth sahib ji. It is matter of how much weight one assigns to them in the context where the line appears. I distinctly remember that there is a mention of Turia state i.e. the fourth stage that a seeker should achieve by overcoming the tri-badh, i.e. the three qualities of Maya. <em>This it self is essential to make one inquisitive to find out as to what are the three Gunas and what is their nature.</em> </p><p></p><p>Gurbani does not state everything in the elaborate fashion that we like. If every thing had to find place in bani, I fear, it would become encyclopedia of sikhi and it was, probably, not the intention of the Gurus. They have given the Broad philosophy only and have detailed out, in their own words the marg to achieve as well. At no place Gur Sahibaan have stated that we should not use common sense or our <strong>Akl</strong> .On the contrary it has been stated that the devotion is meaningful if it is carried out with understanding. I presume to have answered Sh Randip ji. Dear Randip ji Bani has not explained what is “haumein’ and ‘ego’. Bani has not explained duality and even its context. But we apply common sense to arrive at the meaning.</p><p></p><p>Our religion is well documented and as Gyani ji had stated in some post that This Guru is available with us all the times and we can consult it any time and free of cost. Gurbani tells us the ways in which we should lead the life so that we achieve liberation or the merger with the super consciousness or the God who is Nirlep. The same is the basic ideology of some of the scriptures of Hindus. </p><p></p><p>I shall not the name of any scripture lest it may bring the wrath of the members. But the study of other scriptures that helps us understand the bani can never be the cause of worry to anybody. Guru Sahibs have stated that one should not seek the fruits of actions and even the devotion is to be carried out without expecting any reward.</p><p></p><p>Kahu Phal ki icha nahin Bache [Gaudi Sukhmani]</p><p></p><p>It is with this background that we begin to have a re-look at the position of the control of mind that has been explained by Japjisahib04.</p><p></p><p><strong>Respected Tejwant ji, </strong></p><p></p><p>We have a beautiful religion and we all want to appreciate it understand it and digest it to attain the supreme status and may be seek His blessed darshans. With this background in mind I am giving the translation of one beautiful shabad of Guru Gobind Singh ji as I could find its English translation today only.It may be incomplete in the beginning or the opening line..</p><p></p><p><em>Rey Man Aiso kar Sanyasa..</em></p><p></p><p><span style="color: blue">O Man practice asceticism in this way:</span></p><p><span style="color: blue">Consider thy House altogether as a forest…</span></p><p><span style="color: blue">Make continence thy matted hair, Union with God thy ablutions, thy daily religious duties the growth of thy nail;</span></p><p><span style="color: blue">Divine knowledge thy spiritual Guide, admonish thy heart and apply God’s name as ashes to your body.</span></p><p><span style="color: blue">Eat Little, sleep little, have love, mercy and forbearance.</span></p><p><span style="color: blue">Ever practice mildness and patience and thou shall be freed from the ‘three qualities’.</span></p><p><span style="color: blue">Attach not to thy heart Lust, wrath, covetousness and obstinacy and worldly love.</span></p><p><span style="color: blue">Thus shalt thou behold the real soul of this world and obtain supreme Being.</span></p><p></p><p></p><p>The shabad, as desired by you, has been very kindly posted along with the translation by Narayanjot ji and I express my deep gratitude for this as i would not have posted this very long shabd. </p><p></p><p>You may kindly opine as to the meaning of </p><p></p><p><strong>Eh Mun Panch tat …</strong></p><p></p><p>Regards!</p></blockquote><p></p>
[QUOTE="Taranjeet singh, post: 120829, member: 10049"] [B][COLOR="Blue"]Dear Randip ji[/COLOR][/B] Thank you for your beautiful response!. The study of control of mind has been undertaken to Learn as to how to Control the mind to achieve its purification so that it can, in essence, rise from lower levels to higher levels to realize the wisdom/clarity and attain oneness with the super consciousness.The Self-[Jeo] is pure and immaculate and merger is possible only if mind is spotless and has almost the same purity level as the Self. This aspect is common to almost all the religions that are of Indian origins. Hence all that is stated here is from the point of view of Sikhism and Hinduism as the two religions have some similarities and some distinct dissimilarity. Nonetheless, the reason of dissimilarity is also help full in understanding the Sikhism from the perspective of having a controlled mind that forms the basis of spiritual wisdom and its attainment. The topic that is being discussed in the thread i.e. control of mind should be looked in this background.. A seeker who has no sentiments and feelings shall find himself in a foreign land in the Sikhism that requires emotional attachment to the lord and the Guru as well who are the mentor and the guide.Further attachment and love is also expected by the members who are participating in the discussion. Discarding a member is not advocated in sikhi. That you shall have to take into consideration while replying to the posts. Atleast, I expect this. Guru sahib has stated in the japu ji that the one who has made this creation should know of this as well. Sikhism is a religion of beauty, poetry, music aesthetically merging into the wismadic lord and His wismadic creation that makes Guru Nanak utter ‘waho’, ‘waho’ and ‘waho’[ Ithink five times at one particular stanza of the poetry].Bani teaches us that all the Virtues flows from the Wismadic lord Himself. The truths of religion are to be felt and not only studied and grasped though it may be helpful only. Guru Sahibs have done everything in this direction so that the ultimate reality can be experienced. Sikhism has a philosophy and the other is the actual mode of realizing that which is the essence, by following a path prescribed. Control of mind has a philosophy and the Guru sahibs have stated the path and the method to realize this as has been stated by jajisahib04 in his excellent exposition for which we are all grateful. The element of Grace is inbuilt mechanism in the Granth sahib. This grace has to be invoked by doing the deeds and actions as per gurmat /bani. To answer Randip ji whether it is contained in Gurbani or not, I have to state that we have to find out the meaning of verses and then integrate them, assimilate and then analyze. There is a danger here to fall in a trap if we do not read the entire Granth as some isolated statements in the forms of ‘Tuks’ shall find their true meaning when these are integrated and woven in the full texture of the Bani. To ask if the treatment of Gunas is done in bani or not , therefore, cannot be answered without analyzing the various verses and then checking out if the question can be answered. To this side of the question posed by Randip ji, my answer would be that there is enough premise to state that there is a mention of the three Gunas in the Granth sahib ji. It is matter of how much weight one assigns to them in the context where the line appears. I distinctly remember that there is a mention of Turia state i.e. the fourth stage that a seeker should achieve by overcoming the tri-badh, i.e. the three qualities of Maya. [I]This it self is essential to make one inquisitive to find out as to what are the three Gunas and what is their nature.[/I] Gurbani does not state everything in the elaborate fashion that we like. If every thing had to find place in bani, I fear, it would become encyclopedia of sikhi and it was, probably, not the intention of the Gurus. They have given the Broad philosophy only and have detailed out, in their own words the marg to achieve as well. At no place Gur Sahibaan have stated that we should not use common sense or our [B]Akl[/B] .On the contrary it has been stated that the devotion is meaningful if it is carried out with understanding. I presume to have answered Sh Randip ji. Dear Randip ji Bani has not explained what is “haumein’ and ‘ego’. Bani has not explained duality and even its context. But we apply common sense to arrive at the meaning. Our religion is well documented and as Gyani ji had stated in some post that This Guru is available with us all the times and we can consult it any time and free of cost. Gurbani tells us the ways in which we should lead the life so that we achieve liberation or the merger with the super consciousness or the God who is Nirlep. The same is the basic ideology of some of the scriptures of Hindus. I shall not the name of any scripture lest it may bring the wrath of the members. But the study of other scriptures that helps us understand the bani can never be the cause of worry to anybody. Guru Sahibs have stated that one should not seek the fruits of actions and even the devotion is to be carried out without expecting any reward. Kahu Phal ki icha nahin Bache [Gaudi Sukhmani] It is with this background that we begin to have a re-look at the position of the control of mind that has been explained by Japjisahib04. [B]Respected Tejwant ji, [/B] We have a beautiful religion and we all want to appreciate it understand it and digest it to attain the supreme status and may be seek His blessed darshans. With this background in mind I am giving the translation of one beautiful shabad of Guru Gobind Singh ji as I could find its English translation today only.It may be incomplete in the beginning or the opening line.. [I]Rey Man Aiso kar Sanyasa..[/I] [COLOR="blue"]O Man practice asceticism in this way: Consider thy House altogether as a forest… Make continence thy matted hair, Union with God thy ablutions, thy daily religious duties the growth of thy nail; Divine knowledge thy spiritual Guide, admonish thy heart and apply God’s name as ashes to your body. Eat Little, sleep little, have love, mercy and forbearance. Ever practice mildness and patience and thou shall be freed from the ‘three qualities’. Attach not to thy heart Lust, wrath, covetousness and obstinacy and worldly love. Thus shalt thou behold the real soul of this world and obtain supreme Being.[/COLOR] The shabad, as desired by you, has been very kindly posted along with the translation by Narayanjot ji and I express my deep gratitude for this as i would not have posted this very long shabd. You may kindly opine as to the meaning of [B]Eh Mun Panch tat …[/B] Regards! [/QUOTE]
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