How To Control The Mind, The Beautiful Camel-like Mind

[spnadmin]

I have received a request to begin a thread on the subject of how we can learn to control our minds. Forum members are welcome, even encouraged, to contribute their views on this subject.

The only contribution I can make to the discussion is to post this beautiful shabad by Guru Arjan Dev ji, in raag Gauree Poorbee, on Ang 234 of Sri Guru Granth Sahib Maharaj.


ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ik oankaar sathigur prasaadh ||
One Universal Creator God. By The Grace Of The True Guru:



ਕਰਹਲੇ ਮਨ ਪਰਦੇਸੀਆ ਕਿਉ ਮਿਲੀਐ ਹਰਿ ਮਾਇ ॥
karehalae man paradhaeseeaa kio mileeai har maae ||
O my wandering mind, you are like a camel - how will you meet the Lord, your Mother?

ਗੁਰੁ ਭਾਗਿ ਪੂਰੈ ਪਾਇਆ ਗਲਿ ਮਿਲਿਆ ਪਿਆਰਾ ਆਇ ॥੧॥
gur bhaag poorai paaeiaa gal miliaa piaaraa aae ||1||
When I found the Guru, by the destiny of perfect good fortune, my Beloved came and embraced me. ||1||

ਮਨ ਕਰਹਲਾ ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਧਿਆਇ ॥੧॥ ਰਹਾਉ ॥
man karehalaa sathigur purakh dhhiaae ||1|| rehaao ||
O camel-like mind, meditate on the True Guru, the Primal Being. ||1||Pause||


ਮਨ ਕਰਹਲਾ ਵੀਚਾਰੀਆ ਹਰਿ ਰਾਮ ਨਾਮ ਧਿਆਇ ॥
man karehalaa veechaareeaa har raam naam dhhiaae ||
O camel-like mind, contemplate the Lord, and meditate on the Lord's Name.

ਜਿਥੈ ਲੇਖਾ ਮੰਗੀਐ ਹਰਿ ਆਪੇ ਲਏ ਛਡਾਇ ॥੨॥
jithhai laekhaa mangeeai har aapae leae shhaddaae ||2||
When you are called to answer for your account, the Lord Himself shall release you. ||2||


ਮਨ ਕਰਹਲਾ ਅਤਿ ਨਿਰਮਲਾ ਮਲੁ ਲਾਗੀ ਹਉਮੈ ਆਇ ॥
man karehalaa ath niramalaa mal laagee houmai aae ||
O camel-like mind, you were once very pure; the filth of egotism has now attached itself to you.


ਪਰਤਖਿ ਪਿਰੁ ਘਰਿ ਨਾਲਿ ਪਿਆਰਾ ਵਿਛੁੜਿ ਚੋਟਾ ਖਾਇ ॥੩॥
parathakh pir ghar naal piaaraa vishhurr chottaa khaae ||3||
Your Beloved Husband is now manifest before you in your own home, but you are separated from Him, and you suffer such pain! ||3||

ਮਨ ਕਰਹਲਾ ਮੇਰੇ ਪ੍ਰੀਤਮਾ ਹਰਿ ਰਿਦੈ ਭਾਲਿ ਭਾਲਾਇ ॥
man karehalaa maerae preethamaa har ridhai bhaal bhaalaae ||
O my beloved camel-like mind, search for the Lord within your own heart.


ਉਪਾਇ ਕਿਤੈ ਨ ਲਭਈ ਗੁਰੁ ਹਿਰਦੈ ਹਰਿ ਦੇਖਾਇ ॥੪॥
oupaae kithai n labhee gur hiradhai har dhaekhaae ||4||
He cannot be found by any device; the Guru will show you the Lord within your heart. ||4||


ਮਨ ਕਰਹਲਾ ਮੇਰੇ ਪ੍ਰੀਤਮਾ ਦਿਨੁ ਰੈਣਿ ਹਰਿ ਲਿਵ ਲਾਇ ॥
man karehalaa maerae preethamaa dhin rain har liv laae ||
O my beloved camel-like mind, day and night, lovingly attune yourself to the Lord.


ਘਰੁ ਜਾਇ ਪਾਵਹਿ ਰੰਗ ਮਹਲੀ ਗੁਰੁ ਮੇਲੇ ਹਰਿ ਮੇਲਾਇ ॥੫॥
ghar jaae paavehi rang mehalee gur maelae har maelaae ||5||
Return to your own home, and find the palace of love; meet the Guru, and meet the Lord. ||5||


ਮਨ ਕਰਹਲਾ ਤੂੰ ਮੀਤੁ ਮੇਰਾ ਪਾਖੰਡੁ ਲੋਭੁ ਤਜਾਇ ॥
man karehalaa thoon meeth maeraa paakhandd lobh thajaae ||
O camel-like mind, you are my friend; abandon hypocrisy and greed.

ਪਾਖੰਡਿ ਲੋਭੀ ਮਾਰੀਐ ਜਮ ਡੰਡੁ ਦੇਇ ਸਜਾਇ ॥੬॥
paakhandd lobhee maareeai jam ddandd dhaee sajaae ||6||
The hypocritical and the greedy are struck down; the Messenger of Death punishes them with his club. ||6||


ਮਨ ਕਰਹਲਾ ਮੇਰੇ ਪ੍ਰਾਨ ਤੂੰ ਮੈਲੁ ਪਾਖੰਡੁ ਭਰਮੁ ਗਵਾਇ ॥
man karehalaa maerae praan thoon mail paakhandd bharam gavaae ||
O camel-like mind, you are my breath of life; rid yourself of the pollution of hypocrisy and doubt.


ਹਰਿ ਅੰਮ੍ਰਿਤ ਸਰੁ ਗੁਰਿ ਪੂਰਿਆ ਮਿਲਿ ਸੰਗਤੀ ਮਲੁ ਲਹਿ ਜਾਇ ॥੭॥
har anmrith sar gur pooriaa mil sangathee mal lehi jaae ||7||
The Perfect Guru is the Ambrosial Pool of the Lord's Nectar; join the Holy Congregation, and wash away this pollution. ||7||

ਮਨ ਕਰਹਲਾ ਮੇਰੇ ਪਿਆਰਿਆ ਇਕ ਗੁਰ ਕੀ ਸਿਖ ਸੁਣਾਇ ॥
man karehalaa maerae piaariaa eik gur kee sikh sunaae ||
O my dear beloved camel-like mind, listen only to the Teachings of the Guru.


ਇਹੁ ਮੋਹੁ ਮਾਇਆ ਪਸਰਿਆ ਅੰਤਿ ਸਾਥਿ ਨ ਕੋਈ ਜਾਇ ॥੮॥
eihu mohu maaeiaa pasariaa anth saathh n koee jaae ||8||
This emotional attachment to Maya is so pervasive. Ultimately, nothing shall go along with anyone. ||8||

>ਮਨ ਕਰਹਲਾ ਮੇਰੇ ਸਾਜਨਾ ਹਰਿ ਖਰਚੁ ਲੀਆ ਪਤਿ ਪਾਇ ॥
man karehalaa maerae saajanaa har kharach leeaa path paae ||
O camel-like mind, my good friend, take the supplies of the Lord's Name, and obtain honor.

ਹਰਿ ਦਰਗਹ ਪੈਨਾਇਆ ਹਰਿ ਆਪਿ ਲਇਆ ਗਲਿ ਲਾਇ ॥੯॥
har dharageh painaaeiaa har aap laeiaa gal laae ||9||
In the Court of the Lord, you shall be robed with honor, and the Lord Himself shall embrace you. ||9||


ਮਨ ਕਰਹਲਾ ਗੁਰਿ ਮੰਨਿਆ ਗੁਰਮੁਖਿ ਕਾਰ ਕਮਾਇ ॥
man karehalaa gur manniaa guramukh kaar kamaae ||
O camel-like mind, one who surrenders to the Guru becomes Gurmukh, and works for the Lord.

ਗੁਰ ਆਗੈ ਕਰਿ ਜੋਦੜੀ ਜਨ ਨਾਨਕ ਹਰਿ ਮੇਲਾਇ ॥੧੦॥੧॥
gur aagai kar jodharree jan naanak har maelaae ||10||1||
Offer your prayers to the Guru; O servant Nanak, He shall unite you with the Lord. ||10||1||

 

[Tejwant Singh]

Derawalas have the perfect formulae.

 

[japjisahib04]

The other day, a juggler came with a huge naughty monkey and the she monkey. Children assembled around him to see the games of the monkey. The Monkey was playing and dancing to the tune of the stick of his master. Some how, the string of the monkey with which it was tied got broken and the monkey ran away. It attacked the children and climbed up the house and started jumping from one house to the other. People got panicky. But could not catch the monkey. They asked the “Madari-juggler” to catch his monkey. He pursued and controlled the monkeys in his own way in no time.<?"urn:fficeffice" />
<o> </o>
Similarly the Master and nourisher of our most powerful mind is the Creator-God. Guruji says that the devotees should pray to God, while singing and listening to His praises. This should bring their minds under control for the sake of concentration in meditation. God would surely oblige them. Gurbani tells us, “mn kw qosw hir nwmu hY ihrdY rKhu sm@wil ] The God’s Name is the diet of the mind; cherish it in meditation, and preserve it carefully within your heart. Otherwise controlling mind or conquering mind with self-help is most difficult. It works like this, just to get the water from deep down, we install hand pump. We may struggle for hours to get the water from down but unless we pour some water from top, possibility of pulling water from down is nill. It is law of nature. With the same principal, in order to awake mind and immerse in Him, which had been fast asleep since birth, we will have to call and appeal and that call is by way of remembrance of His true word. There is no other way. Therefore be humble and make a request and say “O God, help me to immerse my mind into baani’ and utter beautiful exclamation ‘Waheguru, Waheguru, Waheguru single minded, effortlessly, truly devoted. It is real hard to do, but the gradual effort and practice will blossom into inexhaustible joy. We should not let our mind oscillate between our past and future. And block our inner joy. This will start weakening the five evils, which had complete hold on the mind and will pave way to awake. This meditation and request is like pouring water from top. Mind is not under the control of the body. It needs understanding of the gur sabd and the grace of the God.
Guru Amar Das describes how to control the mind. gur prswdI TwkIAY igAwn mqI Gir AwvY ] how can this mind come under control.By guru’s grace it is held in check instructed in spiritual wisdom it returns to its home. 426.11. Again it says on page No.298.17 mnu bis AwvY nwnkw jy pUrn ikrpw hoie ] The mind comes to be under control O Nanak with God’grace. Hence the control of mind depends upon the Grace of God achieved by developing developing virtues, which unfortunately are not granted but learnt with active individual efforts.
There is another angle of the problem. Many people ridicule as to how mind can be conquered by singing and listening to the glories of God? The reply is quite simple. It is just like bringing spun cotton near fire. It would burn in no time. Again with the rising of sun, day dawns, and night disappears. Similarly one friendly with the lion need not be afraid of Jackals. God is all-powerful and a transparent Truth. Darkness dare not go near. Similarly the devotees afraid of evil and vices can get rid of the vice by going near God. When we get closer in prayer to God vice never accompanies us. By and by vice shall never come near us if we remain immersed in the praise of God and listening to His glory.
From my book Japjisahib
Best regards

 

[Taranjeet singh]

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<o> </o>
Similarly the Master and nourisher of our most powerful mind is the Creator-God. Guruji says that the devotees should pray to God, while singing and listening to His praises. This should bring their minds under control for the sake of concentration in meditation. God would surely oblige them. Gurbani tells us, “mn kw qosw hir nwmu hY ihrdY rKhu sm@wil ] The God’s Name is the diet of the mind; cherish it in meditation, and preserve it carefully within your heart. Otherwise controlling mind or conquering mind with self-help is most difficult. It works like this, just to get the water from deep down, we install hand pump. We may struggle for hours to get the water from down but unless we pour some water from top, possibility of pulling water from down is nill. It is law of nature. With the same principal, in order to awake mind and immerse in Him, which had been fast asleep since birth, we will have to call and appeal and that call is by way of remembrance of His true word. There is no other way. Therefore be humble and make a request and say “O God, help me to immerse my mind into baani’ and utter beautiful exclamation ‘Waheguru, Waheguru, Waheguru single minded, effortlessly, truly devoted. It is real hard to do, but the gradual effort and practice will blossom into inexhaustible joy. We should not let our mind oscillate between our past and future. And block our inner joy. This will start weakening the five evils, which had complete hold on the mind and will pave way to awake. This meditation and request is like pouring water from top. Mind is not under the control of the body. It needs understanding of the gur sabd and the grace of the God.
Guru Amar Das describes how to control the mind. gur prswdI TwkIAY igAwn mqI Gir AwvY ] how can this mind come under control.By guru’s grace it is held in check instructed in spiritual wisdom it returns to its home. 426.11. Again it says on page No.298.17 mnu bis AwvY nwnkw jy pUrn ikrpw hoie ] The mind comes to be under control O Nanak with God’grace. Hence the control of mind depends upon the Grace of God achieved by developing developing virtues, which unfortunately are not granted but learnt with active individual efforts.
Best regards

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.

 

[Randip Singh]

Thus a person who wants to control the mind shall have to take satvik food only .

I disagree very strongly on this!!:}--}:

 

[BhagatSingh]

oops, double post!

 

[BhagatSingh]

Derawalas have the perfect formulae.

I think they do, why else would so many people go to them?

Do you want to know this formula? Its very simple, in fact too simple. Just stop thinking and take this chooran daily while standing on your head, it solves all of life's problems! Ignorance is bliss afterall!

---------------------------------
Twinkle ji,

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.

What evidence is there for these claims?

 

[Taranjeet singh]

I disagree very strongly on this!!

Kindly let me know as to the reason of disagreement and if I have the answer I shall try to reason it out.I think japjisahib04 has very nicely summed up the position in Sikhism so far as the Control over mind is concerned. Bhagat ji, I have no proof regarding the claims made in the statement.

 

[BhagatSingh]

Twinkle ji,
So how do you know if that's true or not? The opposite could be true. Rajas and tamas may help you and satvik may destroy you... you never know without evidence.

 

[spnadmin]

Actually to be a bit of a irritant, and bound to specifics, the raja, tamas and satvik all have to be balanced individually, according to the needs of the individual if we are talking about foods. Too high on one has no effect on the other two. Each has to be balanced in and of itself. It is not a case of reciprocal influences of one guna on the others -- which is a western notion not an eastern one.

Now if you are talking about the gunas in relation to becoming a sadhu -- I have nothing to share beyond the shabad.:happykaur:

 

[Tejwant Singh]

Does Satvik food include not eating onions and garlic?

 

[Taranjeet singh]

Does Satvik food include not eating onions and garlic?

iehu mnu pMc qqu qy jnmw ] (415-10, Awsw, mÚ 1) AmmoLipi

iehu mnu pMc qqu qy jnmw ] GurbaniLipi

iehu mnu pMc qqu qy jnmw ] Gurbani WebThick

edited by Narayanjot Kaur to resolve the font problem.

You may kindly elaborate on this as I have not understood it fully. Further Dr Sahib Singh has also not commented on this line. We can proceed ahead sharing that we know so that we have some meaningful discussion.
Bhagat ji, kindly let me know who has authored/compiled Guru Granth sahib ji and who is the President Of America or PM of India or who have made nice paintings/illustrations at sikhiarts.

 

[Tejwant Singh]

Twinkle ji,

Guru fateh.

iehu mnu pMc qqu qy jnmw ] (415-10, Awsw, mÚ 1)

You may kindly elaborate on this as I have not understood it fully. Further Dr Sahib Singh has also not commented on this line. We can proceed ahead sharing that we know so that we have some meaningful discussion.

Can you please post the whole shabad with the literal translation and also your own understanding of the Shabad, meaning what kind of message do you get from it so that "We can proceed ahead sharing that we know so that we have some meaningful discussion?"

Thanks and regards

Tejwant Singh

 

[ballym]

I do not understand anything about it. can someone give me 101 on this shabad. As far as i understand one's understanding of anything must start from basics.
Moreover, in my computer, this font is not visible, only english words are visible, though I can make out most of the words. Which font is it?

 

[spnadmin]

I reposted the tuk in 3 different fonts to try to see what the problem may be. Which fonts can be read? Or not read?

iehu mnu pMc qqu qy jnmw ] (415-10, Awsw, mÚ 1) AmmoLipi

iehu mnu pMc qqu qy jnmw ] GurbaniLipi

iehu mnu pMc qqu qy jnmw ] Gurbani WebThick

This is the tuk in translation

<table align="center" border="0" cellpadding="5" cellspacing="0" width="98%"><tbody><tr><td class="rmenuheader"> Aasaa Guru Nanak Dev

</td></tr><tr bgcolor="#ffffec"><td class="ggs">ਇਹੁ ਮਨੁ ਪੰਚ ਤਤੁ ਤੇ ਜਨਮਾ ॥
</td></tr><tr bgcolor="#ffffec"><td class="subhead">eihu man panch thath thae janamaa ||
</td></tr><tr bgcolor="#ffffec"><td class="shlok">This mind is born of the five elements.</td></tr></tbody></table>

 

[spnadmin]

I do not understand anything about it. can someone give me 101 on this shabad. As far as i understand one's understanding of anything must start from basics.
Moreover, in my computer, this font is not visible, only english words are visible, though I can make out most of the words. Which font is it?

This is the full shabad on Ang 415

<table align="center" border="0" cellpadding="5" cellspacing="0" width="98%"><tbody><tr bgcolor="#ffecec"><td class="ggs">ਮਨੁ ਮੈਗਲੁ ਸਾਕਤੁ ਦੇਵਾਨਾ ॥
</td></tr><tr bgcolor="#ffecec"><td class="subhead">man maigal saakath dhaevaanaa ||
</td></tr><tr bgcolor="#ffecec"><td class="shlok">The mind of the faithless cynic is like a crazy elephant.
</td></tr><tr><td class="rmenuheader">

</td></tr><tr bgcolor="#ffffec"><td class="ggs">ਬਨ ਖੰਡਿ ਮਾਇਆ ਮੋਹਿ ਹੈਰਾਨਾ ॥
</td></tr><tr bgcolor="#ffffec"><td class="subhead">ban khandd maaeiaa mohi hairaanaa ||
</td></tr><tr bgcolor="#ffffec"><td class="shlok">It wanders around the forest, distracted by attachment to Maya.
</td></tr><tr><td class="rmenuheader">

</td></tr><tr bgcolor="#ffecec"><td class="ggs">ਇਤ ਉਤ ਜਾਹਿ ਕਾਲ ਕੇ ਚਾਪੇ ॥
</td></tr><tr bgcolor="#ffecec"><td class="subhead">eith outh jaahi kaal kae chaapae ||
</td></tr><tr bgcolor="#ffecec"><td class="shlok">It goes here and there, hounded by death.
</td></tr><tr><td class="rmenuheader">

</td></tr><tr bgcolor="#ffffec"><td class="ggs">ਗੁਰਮੁਖਿ ਖੋਜਿ ਲਹੈ ਘਰੁ ਆਪੇ ॥੧॥
</td></tr><tr bgcolor="#ffffec"><td class="subhead">guramukh khoj lehai ghar aapae ||1||
</td></tr><tr bgcolor="#ffffec"><td class="shlok">The Gurmukh seeks, and finds his own home. ||1||
</td></tr><tr><td class="rmenuheader">

</td></tr><tr bgcolor="#ffecec"><td class="ggs">ਬਿਨੁ ਗੁਰ ਸਬਦੈ ਮਨੁ ਨਹੀ ਠਉਰਾ ॥
</td></tr><tr bgcolor="#ffecec"><td class="subhead">bin gur sabadhai man nehee thouraa ||
</td></tr><tr bgcolor="#ffecec"><td class="shlok">Without the Word of the Guru's Shabad, the mind finds no place of rest. </td></tr><tr><td class="rmenuheader">
</td></tr><tr bgcolor="#ffffec"><td class="ggs">ਸਿਮਰਹੁ ਰਾਮ ਨਾਮੁ ਅਤਿ ਨਿਰਮਲੁ ਅਵਰ ਤਿਆਗਹੁ ਹਉਮੈ ਕਉਰਾ ॥੧॥ ਰਹਾਉ ॥
</td></tr><tr bgcolor="#ffffec"><td class="subhead">simarahu raam naam ath niramal avar thiaagahu houmai kouraa ||1|| rehaao ||
</td></tr><tr bgcolor="#ffffec"><td class="shlok">Remember in meditation the Lord's Name, the most pure and sublime; renounce your bitter egotism. ||1||Pause||
</td></tr><tr><td class="rmenuheader">
</td></tr><tr bgcolor="#ffecec"><td class="ggs">ਇਹੁ ਮਨੁ ਮੁਗਧੁ ਕਹਹੁ ਕਿਉ ਰਹਸੀ ॥
</td></tr><tr bgcolor="#ffecec"><td class="subhead">eihu man mugadhh kehahu kio rehasee ||
</td></tr><tr bgcolor="#ffecec"><td class="shlok">Tell me, how can this stupid mind be rescued?
</td></tr><tr><td class="rmenuheader">

</td></tr><tr bgcolor="#ffffec"><td class="ggs">ਬਿਨੁ ਸਮਝੇ ਜਮ ਕਾ ਦੁਖੁ ਸਹਸੀ ॥
</td></tr><tr bgcolor="#ffffec"><td class="subhead">bin samajhae jam kaa dhukh sehasee ||
</td></tr><tr bgcolor="#ffffec"><td class="shlok">Without understanding, it shall suffer the pains of death.
</td></tr><tr><td class="rmenuheader">

</td></tr><tr bgcolor="#ffecec"><td class="ggs">ਆਪੇ ਬਖਸੇ ਸਤਿਗੁਰੁ ਮੇਲੈ ॥
</td></tr><tr bgcolor="#ffecec"><td class="subhead">aapae bakhasae sathigur maelai ||
</td></tr><tr bgcolor="#ffecec"><td class="shlok">The Lord Himself forgives us, and unites us with the True Guru.
</td></tr><tr><td class="rmenuheader">

</td></tr><tr bgcolor="#ffffec"><td class="ggs">ਕਾਲੁ ਕੰਟਕੁ ਮਾਰੇ ਸਚੁ ਪੇਲੈ ॥੨॥
</td></tr><tr bgcolor="#ffffec"><td class="subhead">kaal kanttak maarae sach paelai ||2||
</td></tr><tr bgcolor="#ffffec"><td class="shlok">The True Lord conquers and overcomes the tortures of death. ||2||
</td></tr><tr><td class="rmenuheader">
</td></tr><tr bgcolor="#ffecec"><td class="ggs">ਇਹੁ ਮਨੁ ਕਰਮਾ ਇਹੁ ਮਨੁ ਧਰਮਾ ॥
</td></tr><tr bgcolor="#ffecec"><td class="subhead">eihu man karamaa eihu man dhharamaa ||
</td></tr><tr bgcolor="#ffecec"><td class="shlok">This mind commits its deeds of karma, and this mind follows the Dharma.
</td></tr><tr><td class="rmenuheader">

</td></tr><tr bgcolor="#ffffec"><td class="ggs">ਇਹੁ ਮਨੁ ਪੰਚ ਤਤੁ ਤੇ ਜਨਮਾ ॥
</td></tr><tr bgcolor="#ffffec"><td class="subhead">eihu man panch thath thae janamaa ||
</td></tr><tr bgcolor="#ffffec"><td class="shlok">This mind is born of the five elements.
</td></tr><tr><td class="rmenuheader">

</td></tr><tr bgcolor="#ffecec"><td class="ggs">ਸਾਕਤੁ ਲੋਭੀ ਇਹੁ ਮਨੁ ਮੂੜਾ ॥
</td></tr><tr bgcolor="#ffecec"><td class="subhead">saakath lobhee eihu man moorraa ||
</td></tr><tr bgcolor="#ffecec"><td class="shlok">This foolish mind is *******ed and greedy.
</td></tr><tr><td class="rmenuheader">

</td></tr><tr bgcolor="#ffffec"><td class="ggs">ਗੁਰਮੁਖਿ ਨਾਮੁ ਜਪੈ ਮਨੁ ਰੂੜਾ ॥੩॥
</td></tr><tr bgcolor="#ffffec"><td class="subhead">guramukh naam japai man roorraa ||3||
</td></tr><tr bgcolor="#ffffec"><td class="shlok">Chanting the Naam, the mind of the Gurmukh becomes beautiful. ||3||
</td></tr><tr><td class="rmenuheader">

</td></tr><tr bgcolor="#ffecec"><td class="ggs">ਗੁਰਮੁਖਿ ਮਨੁ ਅਸਥਾਨੇ ਸੋਈ ॥
</td></tr><tr bgcolor="#ffecec"><td class="subhead">guramukh man asathhaanae soee ||
</td></tr><tr bgcolor="#ffecec"><td class="shlok">The mind of the Gurmukh finds the Lord's home.
</td></tr><tr><td class="rmenuheader">
</td></tr><tr bgcolor="#ffffec"><td class="ggs">ਗੁਰਮੁਖਿ ਤ੍ਰਿਭਵਣਿ ਸੋਝੀ ਹੋਈ ॥
</td></tr><tr bgcolor="#ffffec"><td class="subhead">guramukh thribhavan sojhee hoee ||
</td></tr><tr bgcolor="#ffffec"><td class="shlok">The Gurmukh comes to know the three worlds.
</td></tr><tr><td class="rmenuheader">

</td></tr><tr bgcolor="#ffecec"><td class="ggs">ਇਹੁ ਮਨੁ ਜੋਗੀ ਭੋਗੀ ਤਪੁ ਤਾਪੈ ॥
</td></tr><tr bgcolor="#ffecec"><td class="subhead">eihu man jogee bhogee thap thaapai ||
</td></tr><tr bgcolor="#ffecec"><td class="shlok">This mind is a Yogi, an enjoyer, a practicer of austerities.
</td></tr><tr><td class="rmenuheader">

</td></tr><tr bgcolor="#ffffec"><td class="ggs">ਗੁਰਮੁਖਿ ਚੀਨ੍ਹ੍ਹੈ ਹਰਿ ਪ੍ਰਭੁ ਆਪੈ ॥੪॥
</td></tr><tr bgcolor="#ffffec"><td class="subhead">guramukh cheenaih har prabh aapai ||4||
</td></tr><tr bgcolor="#ffffec"><td class="shlok">The Gurmukh understands the Lord God Himself. ||4||
</td></tr><tr><td class="rmenuheader">

</td></tr><tr bgcolor="#ffecec"><td class="ggs">ਮਨੁ ਬੈਰਾਗੀ ਹਉਮੈ ਤਿਆਗੀ ॥
</td></tr><tr bgcolor="#ffecec"><td class="subhead">man bairaagee houmai thiaagee ||
</td></tr><tr bgcolor="#ffecec"><td class="shlok">This mind is a detached renunciate, forsaking egotism.
</td></tr><tr><td class="rmenuheader">

</td></tr><tr bgcolor="#ffffec"><td class="ggs">ਘਟਿ ਘਟਿ ਮਨਸਾ ਦੁਬਿਧਾ ਲਾਗੀ ॥
</td></tr><tr bgcolor="#ffffec"><td class="subhead">ghatt ghatt manasaa dhubidhhaa laagee ||
</td></tr><tr bgcolor="#ffffec"><td class="shlok">Desire and duality afflict each and every heart.
</td></tr><tr><td class="rmenuheader">

</td></tr><tr bgcolor="#ffecec"><td class="ggs">ਰਾਮ ਰਸਾਇਣੁ ਗੁਰਮੁਖਿ ਚਾਖੈ ॥
</td></tr><tr bgcolor="#ffecec"><td class="subhead">raam rasaaein guramukh chaakhai ||
</td></tr><tr bgcolor="#ffecec"><td class="shlok">The Gurmukh drinks in the Lord's sublime essence;
</td></tr><tr><td class="rmenuheader">
</td></tr><tr bgcolor="#ffffec"><td class="ggs">ਦਰਿ ਘਰਿ ਮਹਲੀ ਹਰਿ ਪਤਿ ਰਾਖੈ ॥੫॥
</td></tr><tr bgcolor="#ffffec"><td class="subhead">dhar ghar mehalee har path raakhai ||5||
</td></tr><tr bgcolor="#ffffec"><td class="shlok">at His Door, in the Mansion of the Lord's Presence, He preserves his honor. ||5||
</td></tr><tr><td class="rmenuheader">

</td></tr><tr bgcolor="#ffecec"><td class="ggs">ਇਹੁ ਮਨੁ ਰਾਜਾ ਸੂਰ ਸੰਗ੍ਰਾਮਿ ॥
</td></tr><tr bgcolor="#ffecec"><td class="subhead">eihu man raajaa soor sangraam ||
</td></tr><tr bgcolor="#ffecec"><td class="shlok">This mind is the king, the hero of cosmic battles.
</td></tr><tr><td class="rmenuheader">
</td></tr><tr bgcolor="#ffffec"><td class="ggs">ਇਹੁ ਮਨੁ ਨਿਰਭਉ ਗੁਰਮੁਖਿ ਨਾਮਿ ॥
</td></tr><tr bgcolor="#ffffec"><td class="subhead">eihu man nirabho guramukh naam ||
</td></tr><tr bgcolor="#ffffec"><td class="shlok">The mind of the Gurmukh becomes fearless through the Naam.
</td></tr><tr><td class="rmenuheader">
</td></tr><tr bgcolor="#ffecec"><td class="ggs">ਮਾਰੇ ਪੰਚ ਅਪੁਨੈ ਵਸਿ ਕੀਏ ॥
</td></tr><tr bgcolor="#ffecec"><td class="subhead">maarae panch apunai vas keeeae ||
</td></tr><tr bgcolor="#ffecec"><td class="shlok">Overpowering and subduing the five passions,
</td></tr><tr><td class="rmenuheader">

</td></tr><tr bgcolor="#ffffec"><td class="ggs">ਹਉਮੈ ਗ੍ਰਾਸਿ ਇਕਤੁ ਥਾਇ ਕੀਏ ॥੬॥
</td></tr><tr bgcolor="#ffffec"><td class="subhead">houmai graas eikath thhaae keeeae ||6||
</td></tr><tr bgcolor="#ffffec"><td class="shlok">holding ego in its grip, it confines them to one place. ||6||
</td></tr><tr><td class="rmenuheader">

</td></tr><tr bgcolor="#ffecec"><td class="ggs">ਗੁਰਮੁਖਿ ਰਾਗ ਸੁਆਦ ਅਨ ਤਿਆਗੇ ॥
</td></tr><tr bgcolor="#ffecec"><td class="subhead">guramukh raag suaadh an thiaagae ||
</td></tr><tr bgcolor="#ffecec"><td class="shlok">The Gurmukh renounces other songs and tastes.
</td></tr><tr><td class="rmenuheader">

</td></tr><tr bgcolor="#ffffec"><td class="ggs">ਗੁਰਮੁਖਿ ਇਹੁ ਮਨੁ ਭਗਤੀ ਜਾਗੇ ॥
</td></tr><tr bgcolor="#ffffec"><td class="subhead">guramukh eihu man bhagathee jaagae ||
</td></tr><tr bgcolor="#ffffec"><td class="shlok">The mind of the Gurmukh is awakened to devotion.
</td></tr><tr><td class="rmenuheader">

</td></tr><tr bgcolor="#ffecec"><td class="ggs">ਅਨਹਦ ਸੁਣਿ ਮਾਨਿਆ ਸਬਦੁ ਵੀਚਾਰੀ ॥
</td></tr><tr bgcolor="#ffecec"><td class="subhead">anehadh sun maaniaa sabadh veechaaree ||
</td></tr><tr bgcolor="#ffecec"><td class="shlok">Hearing the unstruck music of the sound current, this mind contemplates the Shabad, and accepts it.
</td></tr><tr><td class="rmenuheader">

</td></tr><tr bgcolor="#ffffec"><td class="ggs">ਆਤਮੁ ਚੀਨ੍ਹ੍ਹਿ ਭਏ ਨਿਰੰਕਾਰੀ ॥੭॥
</td></tr><tr bgcolor="#ffffec"><td class="subhead">aatham cheenih bheae nirankaaree ||7||
</td></tr><tr bgcolor="#ffffec"><td class="shlok">Understanding itself, this soul becomes attuned to the Formless Lord. ||7||
</td></tr><tr><td class="rmenuheader">
</td></tr><tr bgcolor="#ffecec"><td class="ggs">ਇਹੁ ਮਨੁ ਨਿਰਮਲੁ ਦਰਿ ਘਰਿ ਸੋਈ ॥
</td></tr><tr bgcolor="#ffecec"><td class="subhead">eihu man niramal dhar ghar soee ||
</td></tr><tr bgcolor="#ffecec"><td class="shlok">This mind becomes immaculately pure, in the Court and the Home of the Lord.
</td></tr><tr><td class="rmenuheader">

</td></tr><tr bgcolor="#ffffec"><td class="ggs">ਗੁਰਮੁਖਿ ਭਗਤਿ ਭਾਉ ਧੁਨਿ ਹੋਈ ॥
</td></tr><tr bgcolor="#ffffec"><td class="subhead">guramukh bhagath bhaao dhhun hoee ||
</td></tr><tr bgcolor="#ffffec"><td class="shlok">The Gurmukh shows his love through loving devotional worship.
</td></tr><tr><td class="rmenuheader">
</td></tr><tr bgcolor="#ffecec"><td class="ggs">ਅਹਿਨਿਸਿ ਹਰਿ ਜਸੁ ਗੁਰ ਪਰਸਾਦਿ ॥
</td></tr><tr bgcolor="#ffecec"><td class="subhead">ahinis har jas gur parasaadh ||
</td></tr><tr bgcolor="#ffecec"><td class="shlok">Night and day, by Guru's Grace, sing the Lord's Praises.
</td></tr><tr><td class="rmenuheader">

</td></tr><tr bgcolor="#ffffec"><td class="ggs">ਘਟਿ ਘਟਿ ਸੋ ਪ੍ਰਭੁ ਆਦਿ ਜੁਗਾਦਿ ॥੮॥
</td></tr><tr bgcolor="#ffffec"><td class="subhead">ghatt ghatt so prabh aadh jugaadh ||8||
</td></tr><tr bgcolor="#ffffec"><td class="shlok">God dwells in each and every heart, since the very beginning of time, and throughout the ages. ||8||
</td></tr><tr><td class="rmenuheader">

</td></tr><tr bgcolor="#ffecec"><td class="ggs">ਰਾਮ ਰਸਾਇਣਿ ਇਹੁ ਮਨੁ ਮਾਤਾ ॥
</td></tr><tr bgcolor="#ffecec"><td class="subhead">raam rasaaein eihu man maathaa ||
</td></tr><tr bgcolor="#ffecec"><td class="shlok">This mind is intoxicated with the sublime essence of the Lord;
</td></tr><tr><td class="rmenuheader">

</td></tr><tr bgcolor="#ffffec"><td class="ggs">ਸਰਬ ਰਸਾਇਣੁ ਗੁਰਮੁਖਿ ਜਾਤਾ ॥
</td></tr><tr bgcolor="#ffffec"><td class="subhead">sarab rasaaein guramukh jaathaa ||
</td></tr><tr bgcolor="#ffffec"><td class="shlok">The Gurmukh realizes the essence of totality.
</td></tr><tr><td class="rmenuheader">
</td></tr><tr bgcolor="#ffecec"><td class="ggs">ਭਗਤਿ ਹੇਤੁ ਗੁਰ ਚਰਣ ਨਿਵਾਸਾ ॥
</td></tr><tr bgcolor="#ffecec"><td class="subhead">bhagath haeth gur charan nivaasaa ||
</td></tr><tr bgcolor="#ffecec"><td class="shlok">For the sake of devotional worship, he dwells at the Guru's Feet.
</td></tr><tr><td class="rmenuheader">

</td></tr><tr bgcolor="#ffffec"><td class="ggs">ਨਾਨਕ ਹਰਿ ਜਨ ਕੇ ਦਾਸਨਿ ਦਾਸਾ ॥੯॥੮॥
</td></tr><tr bgcolor="#ffffec"><td class="subhead">naanak har jan kae dhaasan dhaasaa ||9||8||
</td></tr><tr bgcolor="#ffffec"><td class="shlok">Nanak is the humble servant of the slave of the Lord's slaves. ||9||8||</td></tr></tbody></table>

 

[Randip Singh]

Kindly let me know as to the reason of disagreement and if I have the answer I shall try to reason it out.I think japjisahib04 has very nicely summed up the position in Sikhism so far as the Control over mind is concerned. Bhagat ji, I have no proof regarding the claims made in the statement.

I think Tejwant ji's point sums this up very nicely. Does this include onions and garlic?

How does this fit in with the Sant Siphahi element of Sikhi?

Is this mentioned anywhere in Bani?

Is it us our will, that controls our mind, or is it being in tune with God's will?

Page 61

<TABLE class=MsoNormalTable style="BORDER-RIGHT: #ff6600 1pt solid; BORDER-TOP: #ff6600 1pt solid; BACKGROUND: ivory; BORDER-LEFT: #ff6600 1pt solid; BORDER-BOTTOM: #ff6600 1pt solid; mso-cellspacing: 1.5pt; mso-border-alt: solid #FF6600 .75pt" cellPadding=0 border=1><TBODY><TR style="mso-yfti-irow: 0; mso-yfti-firstrow: yes"><TD style="BORDER-RIGHT: #ff6600; PADDING-RIGHT: 0.75pt; BORDER-TOP: #ff6600; PADDING-LEFT: 0.75pt; PADDING-BOTTOM: 0.75pt; BORDER-LEFT: #ff6600; PADDING-TOP: 0.75pt; BORDER-BOTTOM: #ff6600; BACKGROUND-COLOR: transparent">

jit tan naam na bhaav-ee *** tan ha-umai vaad.<SPAN style="COLOR: #ee4000; FONT-FAMILY: Arial"><?"urn:

gur bin gi-aan na paa-ee-ai bikhi-aa doojaa saad.
bin gun kaam na aavee maa-i-aa feekaa saad.
aasaa andar jammi-aa aasaa ras kas khaa-ay. ​

That body which does not appreciate the Naam-that body is infested with egotism and conflict.
Without the Guru, spiritual wisdom is not obtained; other tastes are poison.
Without virtue, nothing is of any use. The taste of Maya is bland and insipid.
Through desire, people are cast into the womb and reborn. Through desire, they taste the sweet and sour flavors.​

</TD></TR><TR style="mso-yfti-irow: 1; mso-yfti-lastrow: yes"><TD style="BORDER-RIGHT: #ff6600; PADDING-RIGHT: 0.75pt; BORDER-TOP: #ff6600; PADDING-LEFT: 0.75pt; PADDING-BOTTOM: 0.75pt; BORDER-LEFT: #ff6600; PADDING-TOP: 0.75pt; BORDER-BOTTOM: #ff6600; BACKGROUND-COLOR: transparent">

Sri Guru Granth Sahib ji​

</TD></TR></TBODY></TABLE>​

 

[Taranjeet singh]

I think Tejwant ji's point sums this up very nicely. Does this include onions and garlic?

How does this fit in with the Sant Siphahi element of Sikhi?

Is this mentioned anywhere in Bani?

Is it us our will, that controls our mind, or is it being in tune with God's will?

Page 61

<TABLE class=MsoNormalTable style="BORDER-RIGHT: #ff6600 1pt solid; BORDER-TOP: #ff6600 1pt solid; BACKGROUND: ivory; BORDER-LEFT: #ff6600 1pt solid; BORDER-BOTTOM: #ff6600 1pt solid; mso-cellspacing: 1.5pt; mso-border-alt: solid #FF6600 .75pt" cellPadding=0 border=1><TBODY><TR style="mso-yfti-irow: 0; mso-yfti-firstrow: yes"><TD style="BORDER-RIGHT: #ff6600; PADDING-RIGHT: 0.75pt; BORDER-TOP: #ff6600; PADDING-LEFT: 0.75pt; PADDING-BOTTOM: 0.75pt; BORDER-LEFT: #ff6600; PADDING-TOP: 0.75pt; BORDER-BOTTOM: #ff6600; BACKGROUND-COLOR: transparent">

jit tan naam na bhaav-ee *** tan ha-umai vaad.<SPAN style="COLOR: #ee4000; FONT-FAMILY: Arial"><?"urn:

gur bin gi-aan na paa-ee-ai bikhi-aa doojaa saad.
bin gun kaam na aavee maa-i-aa feekaa saad.
aasaa andar jammi-aa aasaa ras kas khaa-ay.

That body which does not appreciate the Naam-that body is infested with egotism and conflict.
Without the Guru, spiritual wisdom is not obtained; other tastes are poison.
Without virtue, nothing is of any use. The taste of Maya is bland and insipid.
Through desire, people are cast into the womb and reborn. Through desire, they taste the sweet and sour flavors.​

</TD></TR><TR style="mso-yfti-irow: 1; mso-yfti-lastrow: yes"><TD style="BORDER-RIGHT: #ff6600; PADDING-RIGHT: 0.75pt; BORDER-TOP: #ff6600; PADDING-LEFT: 0.75pt; PADDING-BOTTOM: 0.75pt; BORDER-LEFT: #ff6600; PADDING-TOP: 0.75pt; BORDER-BOTTOM: #ff6600; BACKGROUND-COLOR: transparent">

Sri Guru Granth Sahib ji​

</TD></TR></TBODY></TABLE>​

Dear Randip ji

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. This it self is essential to make one inquisitive to find out as to what are the three Gunas and what is their nature.

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 Akl .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.

Respected Tejwant ji,

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..

Rey Man Aiso kar Sanyasa..

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.


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

Eh Mun Panch tat …

Regards!

 

[gur_meet]

Here are a few Lines from SGGSji taken from the beginning pannas which are illustrative of the Gurmat regarding Control (?) of Mind

ਸਚੁ ਕਰਣੀ ਦੇ ਪਾਈਐ ਦਰੁ ਘਰੁ ਮਹਲੁ ਪਿਆਰਿ ॥
sach karanee dhae paaeeai dhar ghar mehal piaar ||
By true actions is received within ourselves the way towards mansion which is that of love.
ਗੁਰਮੁਖਿ ਮਨੁ ਸਮਝਾਈਐ ਆਤਮ ਰਾਮੁ ਬੀਚਾਰਿ ॥੨॥
guramukh man samajhaaeeai aatham raam beechaar ||
As Gurmukh guide the mind to contemplate the God within.
-SGGS 18

ਮਨ ਰੇ ਸਬਦਿ ਤਰਹੁ ਚਿਤੁ ਲਾਇ ॥
man rae sabadh tharahu chith laae ||
O mind, swim across, by focusing your consciousness on the Shabad.
-SGGS-19


ਸਾਹਿ ਸਾਹਿ ਤੁਝੁ ਸੰਮਲਾ ਕਦੇ ਨ ਵਿਸਾਰੇਉ ॥
saahi saahi thujh sanmalaa kadhae n visaaraeo ||
With each and every breath, I dwell upon You; I shall never forget You.

ਜਿਉ ਜਿਉ ਸਾਹਬੁ ਮਨਿ ਵਸੈ ਗੁਰਮੁਖਿ ਅੰਮ੍ਰਿਤੁ ਪੇਉ ॥
jio jio saahab man vasai guramukh anmrith paeo ||
The more the Lord and Master dwells within the mind, the more the Gurmukh drinks in the Ambrosial Nectar.

ਮਨੁ ਤਨੁ ਤੇਰਾ ਤੂ ਧਣੀ ਗਰਬੁ ਨਿਵਾਰਿ ਸਮੇਉ ॥੩॥
man than thaeraa thoo dhhanee garab nivaar samaeo ||3||
Mind and body are Yours; You are my Master. Please rid me of my pride, and let me merge with You.

-SGGS 20


The way of Sikhee is not to control the mind but to direct the mind.

 

[Randip Singh]

Dear Randip ji

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. This it self is essential to make one inquisitive to find out as to what are the three Gunas and what is their nature.

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 Akl .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.



Regards!

Ok let me be blunt.

Those concepts you have quoted about food are Brahmanical concepts.

The question of garlic and onion has not been addressed. The RSS VHP are currently attacking the concept of Langaar by saying we should ban garlic and onion because the are non Saatvic?

Where does this slippery slope stop, when we become Jains, tie cloths on our face and brush the floor in front of us?

You made a statement that Saatvic food is the best. Please address it and where in Sikhi that concept lies?

You stated:

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.

Thanks