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ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
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ਰਾਗੁ ਆਸਾ | Raag Aasaa
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ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
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ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
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ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
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Ghoriaan (575-578)
Alaahaniiaa (578-582)
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ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
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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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Gurmat Vichaar
Shabad in Focus
Simro Raam Naam Ath Nirmal Awar | ਸਿਮਰਹੁ ਰਾਮ ਨਾਮੁ ਅਤਿ ਨਿਰਮਲੁ
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<blockquote data-quote="spnadmin" data-source="post: 188532" data-attributes="member: 35"><p>The elephant! The elephant in Gurbani is a study unto itself. Unlike the camel mind which has a bad case of becoming lost in his own cleverness and willful temper, the elephant mind has a bad case of mental fixation upon the pleasures of the flesh, and is given to marauding rage. So he becomes spiritually lost to the Sat and tempts spiritual death.</p><p></p><p>Guru Amardas ji describes it : </p><p><em></em></p><p> <em>ਮਨੁ ਮੈ ਮਤੁ ਮੈਗਲ ਮਿਕਦਾਰਾ ॥</em></p><p><em>Man mai maṯ maigal mikḏārā.</em></p><p><em>The mind is like an elephant, drunk with wine.</em></p><p><em></em></p><p><em>ਗੁਰੁ ਅੰਕਸੁ ਮਾਰਿ ਜੀਵਾਲਣਹਾਰਾ ॥੨॥</em></p><p><em>Gur ankas mār jīvālaṇhārā. ||2||</em></p><p><em>The Guru is the rod which controls it, and shows it the way. ||2|| Ang 159</em></p><p></p><p>And an elephant intoxicated goes on uncontrollable rampages causing destruction around him. The elephant is a slave to maya. Kabir ji describes the attachment of elephant mind to kam/lust on Ang 335</p><p></p><p><em> ਕਾਮ ਸੁਆਇ ਗਜ ਬਸਿ ਪਰੇ ਮਨ ਬਉਰਾ ਰੇ ਅੰਕਸੁ ਸਹਿਓ ਸੀਸ ॥੧॥ </em></p><p><em>Kām su▫ā▫e gaj bas pare man ba▫urā re ankas sahi▫o sīs. ||1||</em></p><p><em>Attracted by the lure of sexual desire, the elephant is captured, O crazy mind, and now the halter is placed around its neck. ||1||</em></p><p></p><p>Moreover, the elephant has a hard time freeing himself of his attachments; he wallows in the mud of maya which entraps him. Guru Arjan dev ji on Ang 213 describes this elephant mind as one completely disconnected from the divine which can preserve him. He has forgotten all about the fearless and formless Sat.</p><p></p><p><em></em></p><p><em>ਨਿਰਭਉ ਨਿਰੰਕਾਰ ਨਹੀ ਚੀਨਿਆ ਜਿਉ ਹਸਤੀ ਨਾਵਾਏ ॥੩॥</em></p><p><em>Nirbẖa▫o nirankār nahī cẖīni▫ā ji▫o hasṯī nāvā▫e. ||3||</em></p><p><em>But you do not remember the Fearless, Formless Lord - you are like an elephant bathing in the mud. ||3|</em></p><p></p><p>In background to 2 shabads of Guru Teg Bahadur, the elephant is depicted so 'stuck' in the mud of maya that he ignores he the crocodile who has latched onto his foot (attachment). He was so fixated on sexual attachment to the gopis that he was not paying attention to the real possibility of his destruction (in the shabad his spiritual death). So elephant is lost in the jungle of desires of the body.</p><p></p><p> It is the elephant's undisciplined mind which becomes spiritually lost. Guru Tej Bahadur's shabad on Ang 219 repeats the theme and describes the way back. Remained focused on Gobind.</p><p></p><p></p><p><em>ਸਾਧੋ ਗੋਬਿੰਦ ਕੇ ਗੁਨ ਗਾਵਉ ॥</em></p><p><em>Sāḏẖo gobinḏ ke gun gāva▫o.</em></p><p><em>Holy Saadhus: sing the Glorious Praises of the Lord of the Universe.</em></p><p><em></em></p><p><em>ਮਾਨਸ ਜਨਮੁ ਅਮੋਲਕੁ ਪਾਇਓ ਬਿਰਥਾ ਕਾਹਿ ਗਵਾਵਉ ॥੧॥ ਰਹਾਉ ॥</em></p><p><em>Mānas janam amolak pā▫i▫o birthā kāhi gavāva▫o. ||1|| rahā▫o.</em></p><p><em>You have obtained the priceless jewel of this human life; why are you uselessly wasting it? ||1||Pause||</em></p><p><em></em></p><p><em>ਪਤਿਤ ਪੁਨੀਤ ਦੀਨ ਬੰਧ ਹਰਿ ਸਰਨਿ ਤਾਹਿ ਤੁਮ ਆਵਉ ॥</em></p><p><em>Paṯiṯ punīṯ ḏīn banḏẖ har saran ṯāhi ṯum āva▫o.</em></p><p><em>He is the Purifier of sinners, the Friend of the poor. Come, and enter the Lord's Sanctuary.</em></p><p><em></em></p><p><em>ਗਜ ਕੋ ਤ੍ਰਾਸੁ ਮਿਟਿਓ ਜਿਹ ਸਿਮਰਤ ਤੁਮ ਕਾਹੇ ਬਿਸਰਾਵਉ ॥੧॥</em></p><p><em>Gaj ko ṯarās miti▫o jih simraṯ ṯum kāhe bisrāva▫o. ||1||</em></p><p><em>Remembering Him, the elephant's fear was removed; so why do you forget Him? ||1||</em></p><p><em></em></p><p><em>ਤਜਿ ਅਭਿਮਾਨ ਮੋਹ ਮਾਇਆ ਫੁਨਿ ਭਜਨ ਰਾਮ ਚਿਤੁ ਲਾਵਉ ॥</em></p><p><em>Ŧaj abẖimān moh mā▫i▫ā fun bẖajan rām cẖiṯ lāva▫o.</em></p><p><em>Renounce your egotistical pride and your emotional attachment to Maya; focus your consciousness on the Lord's meditation.</em></p><p><em></em></p><p><em>ਨਾਨ, htaਕ ਕਹਤ ਮੁਕਤਿ ਪੰਥ ਇਹੁ ਗੁਰਮੁਖਿ ਹੋਇ ਤੁਮ ਪਾਵਉ ॥੨॥੫॥</em></p><p><em>Nānak kahaṯ mukaṯ panth ih gurmukẖ ho▫e ṯum pāva▫o. ||2||5||</em></p><p><em>Says Nanak, this is the path to liberation. Become Gurmukh, and attain it. ||2||5|| </em></p><p></p><p>The way back to the Har, that we we have forgotten, says Guru Amardas ji, is in seva to that divine principle. The elephant mind once disciplined offers it head (ego) to Guru, this is a willing offering and the path to liberation. So Guru ji is saying offer the ego and attain that liberation. </p><p></p><p></p><p><em>ਹਸਤੀ ਸਿਰਿ ਜਿਉ ਅੰਕਸੁ ਹੈ ਅਹਰਣਿ ਜਿਉ ਸਿਰੁ ਦੇਇ ॥</em></p><p><em>Hasṯī sir ji▫o ankas hai ahraṇ ji▫o sir ḏe▫e.</em></p><p><em>The elephant offers its head to the reins, and the anvil offers itself to the hammer;</em></p><p><em></em></p><p><em>ਮਨੁ ਤਨੁ ਆਗੈ ਰਾਖਿ ਕੈ ਊਭੀ ਸੇਵ ਕਰੇਇ ॥</em></p><p><em>Man ṯan āgai rākẖ kai ūbẖī sev kare▫i.</em></p><p><em>just so, we offer our minds and bodies to our Guru; we stand before Him, and serve Him. </em></p><p><em></em></p><p>Anyway, this image of the elephant is so powerful that it frames the meaning of the shabad in a powerful and dramatic way. The image itself found in so many shabads, too many to post here, so I only posted a few tuks to describe the journey of the elephant from with his mind fixated on his earthly desires and uncontrollable emotions, to the better result, that of willing discipline of the mind in service to the Guru.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 188532, member: 35"] The elephant! The elephant in Gurbani is a study unto itself. Unlike the camel mind which has a bad case of becoming lost in his own cleverness and willful temper, the elephant mind has a bad case of mental fixation upon the pleasures of the flesh, and is given to marauding rage. So he becomes spiritually lost to the Sat and tempts spiritual death. Guru Amardas ji describes it : [I] ਮਨੁ ਮੈ ਮਤੁ ਮੈਗਲ ਮਿਕਦਾਰਾ ॥ Man mai maṯ maigal mikḏārā. The mind is like an elephant, drunk with wine. ਗੁਰੁ ਅੰਕਸੁ ਮਾਰਿ ਜੀਵਾਲਣਹਾਰਾ ॥੨॥ Gur ankas mār jīvālaṇhārā. ||2|| The Guru is the rod which controls it, and shows it the way. ||2|| Ang 159[/I] And an elephant intoxicated goes on uncontrollable rampages causing destruction around him. The elephant is a slave to maya. Kabir ji describes the attachment of elephant mind to kam/lust on Ang 335 [I] ਕਾਮ ਸੁਆਇ ਗਜ ਬਸਿ ਪਰੇ ਮਨ ਬਉਰਾ ਰੇ ਅੰਕਸੁ ਸਹਿਓ ਸੀਸ ॥੧॥ Kām su▫ā▫e gaj bas pare man ba▫urā re ankas sahi▫o sīs. ||1|| Attracted by the lure of sexual desire, the elephant is captured, O crazy mind, and now the halter is placed around its neck. ||1||[/I] Moreover, the elephant has a hard time freeing himself of his attachments; he wallows in the mud of maya which entraps him. Guru Arjan dev ji on Ang 213 describes this elephant mind as one completely disconnected from the divine which can preserve him. He has forgotten all about the fearless and formless Sat. [I] ਨਿਰਭਉ ਨਿਰੰਕਾਰ ਨਹੀ ਚੀਨਿਆ ਜਿਉ ਹਸਤੀ ਨਾਵਾਏ ॥੩॥ Nirbẖa▫o nirankār nahī cẖīni▫ā ji▫o hasṯī nāvā▫e. ||3|| But you do not remember the Fearless, Formless Lord - you are like an elephant bathing in the mud. ||3|[/I] In background to 2 shabads of Guru Teg Bahadur, the elephant is depicted so 'stuck' in the mud of maya that he ignores he the crocodile who has latched onto his foot (attachment). He was so fixated on sexual attachment to the gopis that he was not paying attention to the real possibility of his destruction (in the shabad his spiritual death). So elephant is lost in the jungle of desires of the body. It is the elephant's undisciplined mind which becomes spiritually lost. Guru Tej Bahadur's shabad on Ang 219 repeats the theme and describes the way back. Remained focused on Gobind. [I]ਸਾਧੋ ਗੋਬਿੰਦ ਕੇ ਗੁਨ ਗਾਵਉ ॥ Sāḏẖo gobinḏ ke gun gāva▫o. Holy Saadhus: sing the Glorious Praises of the Lord of the Universe. ਮਾਨਸ ਜਨਮੁ ਅਮੋਲਕੁ ਪਾਇਓ ਬਿਰਥਾ ਕਾਹਿ ਗਵਾਵਉ ॥੧॥ ਰਹਾਉ ॥ Mānas janam amolak pā▫i▫o birthā kāhi gavāva▫o. ||1|| rahā▫o. You have obtained the priceless jewel of this human life; why are you uselessly wasting it? ||1||Pause|| ਪਤਿਤ ਪੁਨੀਤ ਦੀਨ ਬੰਧ ਹਰਿ ਸਰਨਿ ਤਾਹਿ ਤੁਮ ਆਵਉ ॥ Paṯiṯ punīṯ ḏīn banḏẖ har saran ṯāhi ṯum āva▫o. He is the Purifier of sinners, the Friend of the poor. Come, and enter the Lord's Sanctuary. ਗਜ ਕੋ ਤ੍ਰਾਸੁ ਮਿਟਿਓ ਜਿਹ ਸਿਮਰਤ ਤੁਮ ਕਾਹੇ ਬਿਸਰਾਵਉ ॥੧॥ Gaj ko ṯarās miti▫o jih simraṯ ṯum kāhe bisrāva▫o. ||1|| Remembering Him, the elephant's fear was removed; so why do you forget Him? ||1|| ਤਜਿ ਅਭਿਮਾਨ ਮੋਹ ਮਾਇਆ ਫੁਨਿ ਭਜਨ ਰਾਮ ਚਿਤੁ ਲਾਵਉ ॥ Ŧaj abẖimān moh mā▫i▫ā fun bẖajan rām cẖiṯ lāva▫o. Renounce your egotistical pride and your emotional attachment to Maya; focus your consciousness on the Lord's meditation. ਨਾਨ, htaਕ ਕਹਤ ਮੁਕਤਿ ਪੰਥ ਇਹੁ ਗੁਰਮੁਖਿ ਹੋਇ ਤੁਮ ਪਾਵਉ ॥੨॥੫॥ Nānak kahaṯ mukaṯ panth ih gurmukẖ ho▫e ṯum pāva▫o. ||2||5|| Says Nanak, this is the path to liberation. Become Gurmukh, and attain it. ||2||5|| [/I] The way back to the Har, that we we have forgotten, says Guru Amardas ji, is in seva to that divine principle. The elephant mind once disciplined offers it head (ego) to Guru, this is a willing offering and the path to liberation. So Guru ji is saying offer the ego and attain that liberation. [I]ਹਸਤੀ ਸਿਰਿ ਜਿਉ ਅੰਕਸੁ ਹੈ ਅਹਰਣਿ ਜਿਉ ਸਿਰੁ ਦੇਇ ॥ Hasṯī sir ji▫o ankas hai ahraṇ ji▫o sir ḏe▫e. The elephant offers its head to the reins, and the anvil offers itself to the hammer; ਮਨੁ ਤਨੁ ਆਗੈ ਰਾਖਿ ਕੈ ਊਭੀ ਸੇਵ ਕਰੇਇ ॥ Man ṯan āgai rākẖ kai ūbẖī sev kare▫i. just so, we offer our minds and bodies to our Guru; we stand before Him, and serve Him. [/I] Anyway, this image of the elephant is so powerful that it frames the meaning of the shabad in a powerful and dramatic way. The image itself found in so many shabads, too many to post here, so I only posted a few tuks to describe the journey of the elephant from with his mind fixated on his earthly desires and uncontrollable emotions, to the better result, that of willing discipline of the mind in service to the Guru. [/QUOTE]
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