KANIK KAAMINI - GOLD AND WOMAN

(O Jeeva -individual being) gazing upon your body and wealth,
you are so proud. Your love for gold and woman is increasing;
why have you forgotten the Naam, and wander in doubt? ||1||Pause|| (sggs 906).
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Literally, "Kanik" means gold, and "Kaamini" means woman. Used through out the Gurbani (Sri Guru Granth Sahib, SGGS) and other Indian scriptures in a collective sense, this term "Kanik Kaamini" or "gold and woman" occurs repeatedly in the Spiritual Teachings as a metaphor for greed, lust (i.e., all Bikaar, Mayaic Budhi, egotism or Haumai...), chief obstacle to Spiritual Realization of Mool within (Source, Origin, Jot...).

This popular expression can easily be misconstrued if we take its literal meaning and do not try to understand the underlying message. By this expression "Kanik Kaamini" the Gurbani meant only "greed and lust" etc., the baneful influence of which retards the aspirant's Spiritual progress. To put it otherwise, the word "Kanik" or "gold" symbolizes the instinct of greed, and the word "Kaamini" or "woman" symbolizes the lust instinct in all living entities (male and female alike), which is the chief impediment to Spiritual life (the Gurmukh Lifestyle).

  • ਨੈਨ ਦੇਖਿ ਪਤੰਗੁ ਉਰਝੈ ਪਸੁ ਨ ਦੇਖੈ ਆਗਿ ॥ ਕਾਲ ਫਾਸ ਨ ਮੁਗਧੁ ਚੇਤੈ ਕਨਿਕ ਕਾਮਿਨਿ ਲਾਗਿ ॥੨॥: Nain dekh patang urjhai pasu na dekhai aagi. Kaal phaas na mugadh chetai kanik kaamini laagi ||2||: The moth sees (fire, light of a lamp, etc.) with its eyes, but it still becomes entangled in it. Similarly, attached to gold and woman (ਧਨ-ਪਦਾਰਥ ਅਤੇ ਇਸਤ੍ਰੀ ਦੇ ਰਸਾਂ ਵਿਚ ਹੀ ਫਸਿਆ ਰਹਿਣਾ), the fool does not think of the noose of Death ||2|| (sggs 482).
Before reflecting further on "Kanik Kaamini", it will be helpful to understand that the use of "Kanik Kaamini" is not meant to hate gold or woman in general. In fact, Baabaa Nanak gave due credit to the womankind and the household life. The reason Masters and the scriptures have to use such expressions, similes, allegories, metaphors and figurative or mystic representations is the fact that majority of us can only appreciate the relative knowledge. Why? Because the worldly or material truth we often identify with is based on relativity. On the other hand, the Absolute Truth the scriptures and the Men of Light try to explain to us is eternal and self-existence. Therefore, when the Absolute Truth that has not been personally experienced is expounded by the Teachers or the scriptures, one cannot always grasp it directly. However, with the help of expressions, illustrations, examples or narratives it becomes relatively easier for most of us to grasp, who otherwise can only appreciate the relative knowledge. Therefore, once the symbolism of such expression is grasped, then one comes to understand its real meaning and significance.

The reality of the Cosmic Charmer called Maya is "Kanik Kaamini". It is the enjoyment of "Kanik Kaamini" that binds the living entities to the material plane (i.e., Maya), and robs them of their Divine Freedom. When a man comes in contact with the material world (Maya), his eternal love for the Mool within (Source, Origin, Jot...) gets transformed into lust and greed, just as milk in contact with sour tamarind is transformed into yogurt. This is how it works: it is the lust that creates the need for gold or greed (material wealth). Then one tries to satisfy his lust; when he cannot, anger and greed arise. Thus, lust => greed + anger. This trio is known as the three gates that lead man to a hellish life. In such degraded condition of the mind, one cannot act as he likes. By constantly living in the midst of "Kanik Kaamini", man's disease of false ego (Haume Rog) becomes chronic (Deeragh). The Water of the Grace of the Divine Knowledge (Aatam Giaan) cannot be collected on the high mound of egoism; it simply runs down!

  • ਕੰਚਨ ਨਾਰੀ ਮਹਿ ਜੀਉ ਲੁਭਤੁ ਹੈ ਮੋਹੁ ਮੀਠਾ ਮਾਇਆ ॥ ਘਰ ਮੰਦਰ ਘੋੜੇ ਖੁਸੀ ਮਨੁ ਅਨ ਰਸਿ ਲਾਇਆ ॥ ਹਰਿ ਪ੍ਰਭੁ ਚਿਤਿ ਨ ਆਵਈ ਕਿਉ ਛੂਟਾ ਮੇਰੇ ਹਰਿ ਰਾਇਆ ॥੧॥: Kanchan naaree mahi jeeou lubhat hai moh meethaa maya. Ghar mandar ghorhe khusee mann ann ras laaiaa. Hari prabh chiti na aavaee kiou shootaa mere hari raaiaa ||1||: My soul is lured by the attachment to gold and women; this attachment to Maya tastes so sweet to me! My mind is attached to the pleasures of houses, palaces and horses, and it is engrossed in other (ਹੋਰ ਪਦਾਰਥਾਂ ਦੇ ਰਸ) enjoyments. (As a result) God does not even enter my thoughts; how can I be freed (from this Moha - attachment)? ||1|| (sggs 167).
  • ਕਾਮ ਕ੍ਰੋਧ ਤ੍ਰਿਸਨਾ ਕੇ ਲੀਨੇ ਗਤਿ ਨਹੀ ਏਕੈ ਜਾਨੀ ॥: Kaama krodh trsnaa ke leene gati nahee ekai jaanee: Man indulged in lust, anger and greed does not know the way of the Lord (sggs 1123).
Thus, the snare (Jaal) of Maya and it's illusion is nothing but "Kanik Kaamini". The three qualities of Maya — Saatav, Raajas, and Taamas — have the man under their control. For example, as long as Saatav exists, it can call on Raajas for help, and Raajas can call on Taamas for help, so on and so forth. Thus, "Kanik Kaamini" is the cause of bondage; consequently, it alone constitutes worldliness or Sansaar—the place of repeated suffering. Therefore, it is "Kanik Kaamini" that keeps the man from thinking or linking with his Mool within (Source, Origin, Jot...). For this reason, Maya is called the "robber".
  • ਰੂਪ ਰੰਗ ਸੁਗੰਧ ਭੋਗ ਤਿਆਗਿ ਚਲੇ ਮਾਇਆ ਛਲੇ ਕਨਿਕ ਕਾਮਿਨੀ ॥੧॥ ਰਹਾਉ ॥ ਭੰਡਾਰ ਦਰਬ ਅਰਬ ਖਰਬ ਪੇਖਿ ਲੀਲਾ ਮਨੁ ਸਧਾਰੈ ॥ ਨਹ ਸੰਗਿ ਗਾਮਨੀ ॥੧॥ ਸੁਤ ਕਲਤ੍ਰ ਭ੍ਰਾਤ ਮੀਤ ਉਰਝਿ ਪਰਿਓ ਭਰਮਿ ਮੋਹਿਓ ਇਹ ਬਿਰਖ ਛਾਮਨੀ ॥ ਚਰਨ ਕਮਲ ਸਰਨ ਨਾਨਕ ਸੁਖੁ ਸੰਤ ਭਾਵਨੀ ॥੨॥੨॥੬੦॥: Roop rang sugandh bhog chale maya chhale kanik kaamini ..: You must abandon beauty, pleasures, fragrances and enjoyments; beguiled by gold and woman, you must still leave Maya behind. ||Pauase|| You gaze upon billions and trillions of treasures and riches, which delight and comfort your mind, but these will not go along with you. ||1|| Entangled with children, spouse, siblings and friends, you are enticed and fooled; these pass like the shadow of a tree. O Nanak! Peace of in the Sanctuary of (God's) lotus feet pleases saints ||2||2||60|| (sggs 901).
  • Yataprathiviaa vareehiavam ..: All the food, gold and woman on this earth cannot satisfy a man filled with worldly desires, because consumption of worldly things increases desire for more, like addition of more "fuel" in fire leads to bigger fire (Srimad Bhagwat).
To crave is to slave. Out of attachment and bondage, craving for "Kanik Kaamini" is material slavery. Just as a fire can never be put out by a constant supply of fuel, similarly, lust and greed cannot be satisfied by any amount of sense enjoyment of "Kanik Kaamini". But, as seen by the scriptures, the man constantly keeps feeding his egoism with sense gratification or "Kanik Kaamini", resulting in perpetual suffering.
  • ਤਿਸਨਾ ਅਗਨਿ ਜਲੈ ਸੰਸਾਰਾ ॥ ਲੋਭੁ ਅਭਿਮਾਨੁ ਬਹੁਤੁ ਅਹੰਕਾਰਾ ॥: Tisnaa agan jali sansaaraa. Lobh abhiaaan bahut ahankaaraa: The world is burning in the fire of desire. (He is being overpowered by) greed, arrogance and ego (sggs 120).
Our desires constitute "Kanik Kaamini", and desirelessness is Bliss (Anand) or Godhood. All desires are in the instinctive mind (Mayaic mind). As such, by losing in desires one loses control on his mind. With the rise of false ego comes the error of taking the finite matter or body to be the infinite Mool (Source, Origin, Jot...). In other words, the rise of physical ego confines us to the limitations of the human frame. These limitations, in turn, make us see other objects; hence arises the desire to enjoy them. These desires are so complex and contradictory, the environment they create is also complex and contradictory, thus disharmonious. Desires fulfilled create more desires, and desires unfulfilled manifest into wrath. Also, the temporary satisfaction of desires breeds misery. So long we retain self-limitations, we continue to entertain "Kanik Kaamini" and make ourselves miserable in the process.
  • ਤ੍ਰਿਸਨਾ ਮਾਇਆ ਮੋਹਣੀ ਸੁਤ ਬੰਧਪ ਘਰ ਨਾਰਿ ॥ ਧਨਿ ਜੋਬਨਿ ਜਗੁ ਠਗਿਆ ਲਬਿ ਲੋਭਿ ਅਹੰਕਾਰਿ ॥: Trisnaa maya mohnee sut bandhap ghar naari. Dhann joban jag thaggiaa lab lobh ahankaari: The enticing desire for Maya leads people to become emotionally attached to their children, relatives, households and spouses. The world is deceived and plundered by riches, youth, greed and egotism (sggs 61).
There is a folk belief that an older snake has a precious stone (Mannee) in his head! However, it seems to be perfectly satisfied by eating mere frogs! Also, if we look into frog's living, we will find that although they live in the same water with the Lotus flower, but they are satisfied by mere eating of slimy scum! Similarly, the Gurbani indicates that the precious Jewel of Infinite Bliss is hidden within our body (Mool) and that we can attain It at this very moment if we want to. But, instead, we insanely and tumultuously crave the enjoyment of "Kanik Kaamini"!
  • ਕਨਿਕ ਕਾਮਨੀ ਹੇਤੁ ਗਵਾਰਾ ॥ ਦੁਬਿਧਾ ਲਾਗੇ ਨਾਮੁ ਵਿਸਾਰਾ ॥: Kanik kaamani gavaaraa. Dubhidaa laage naam visaaraa: The fool loves gold and women. Attached to duality, he has forgotten the Naam (sggs 416).
In a storm of dusty clouds, one cannot distinguish between the different trees. However, after the storm passes over, one can see the different trees clearly. Similarly, the enjoyment of "Kanik Kaamini" creates the clouds or veil (of egoism, illusion, delusion, ignorance, material consciousness, etc.) that make it difficult to distinguish the difference between the physical body and the Essence of the Divinity within (Mool, Joti-Svaroopa...). But, after the storm of psychological ego is blown over with the breeze of the Spiritual Wisdom (Aatam-Giaan), one realizes the difference between the transient body and the Mool within (Source, Origin, Jot...). To put it otherwise, it is the pleasure of "Kanik Kaamini" that hides Truth from us.
  • ਰਸੁ ਸੁਇਨਾ ਰਸੁ ਰੁਪਾ ਕਾਮਣਿ ਰਸੁ ਪਰਮਲ ਕੀ ਵਾਸੁ ॥ ਰਸੁ ਘੋੜੇ ਰਸੁ ਸੇਜਾ ਮੰਦਰ ਰਸੁ ਮੀਠਾ ਰਸੁ ਮਾਸੁ ॥ ਏਤੇ ਰਸ ਸਰੀਰ ਕੇ ਕੈ ਘਟਿ ਨਾਮ ਨਿਵਾਸੁ ॥੨॥: Ras suinaa ras rupaa kaaman ras parmal kee vaas. Ras ghore ras sejaa mandar ras meethaa ras maas. eto ras sareer ke kai ghat Naam nivaas ||2||: Pleasures of gold and silver, women (i.e., lust), the sandalwood fragrance, horses (pleasure of riding them, owning them, etc.), soft bed, palaces (houses, ਮਹਲ-ਮਾੜੀਆਂ ਦੀ ਲਾਲਸਾ, etc.), sweet (delicious) treats and eating meat — such pleasures of the human body are so numerous; how can the Naam, the Name of the Lord, find its dwelling in the heart ||2|| (sggs 15)?
Those who constantly long for "Kanik Kaamini" become so infatuated with it that they cannot put things in proper perspective. For example, what can a man get for his money? Food, clothing, and shelter (Ullee, Gullee, and Jullee). That's all. However, he cannot buy Mool within (Source, Origin, Jot...) with it; but he does not seem to know it. In this Spiritual ignorance, we make "Kanik Kaamini" the goal of life.
  • ਤਨੁ ਧਨੁ ਦੇਖਤ ਗਰਬਿ ਗਇਆ ॥ ਕਨਿਕ ਕਾਮਨੀ ਸਿਉ ਹੇਤੁ ਵਧਾਇਹਿ ਕੀ ਨਾਮੁ ਵਿਸਾਰਹਿ ਭਰਮਿ ਗਇਆ ॥੧॥ ਰਹਾਉ ॥: Tann dhann dekhat garbe gaiaa. Kanik kaamini siou het vadhaaihi kee naam visaarahi bharmi gaiaa ||1||Rahaaou||: (O Jeeva -individual being) gazing upon your body and wealth, you are so proud. Your love for gold and woman is increasing; why have you forgotten the Naam, and wander in doubt? ||1||Pause|| (sggs 906).
How does a man infatuated with "Kanik Kaamini" causes himself into the pitch darkness of Spiritual ignorance? Here is a step-by step analysis of his descent. His brooding over objects of the senses causes attachment to them. From such attachment, lust or craving manifest; from unfulfilled lust or craving, anger arises; from anger, mental delusion arises; from delusion comes bewilderment or loss of memory of the Mool within (Source, Origin, Jot...); the loss of such memory causes loss of intelligence or the discriminating faculty; upon loss of intelligence or discrimination, one falls down into the material consciousness; which, in turn, brings annihilation of his Spiritual Life (ਆਤਮਕ ਜੀਵਨ).
  • ਕਾਮ ਕ੍ਰੋਧ ਮਾਇਆ ਕੇ ਲੀਨੇ ਇਆ ਬਿਧਿ ਜਗਤੁ ਬਿਗੂਤਾ ॥: Kaama krodh maya ke leene yiaa bidhi jagat bigoota: The world engrossed in the lust, wrath and wealth is ruined (sggs 338).
  • ਉਰਝਿ ਰਹਿਓ ਇੰਦ੍ਰੀ ਰਸ ਪ੍ਰੇਰਿਓ ਬਿਖੈ ਠਗਉਰੀ ਖਾਵਤ ਹੇ ॥੧॥: Urajh rahio indree ras prerio bikhai thagayuree khaavat hae ||1||: (Man) lures in the pleasures of the senses is eating poison (of Bikaars, sense-objects, etc., ||1|| (sggs 821).
"Kanik Kaamini" is the sense of duality, Doojaa Bhaav. Those who care for it are deluded by it. And mental delusion is not a transcendental quality, but is demoniac. Because the transcendental qualities are conducive to Liberation, whereas the demoniac qualities are for bondage. The demoniac always wants to make a pompous show of religion, although he is never serious about it; for they have no satiation for "Kanik Kaamini".
  • ਕਨਿਕ ਕਾਮਨੀ ਹੇਤੁ ਗਵਾਰਾ ॥ ਦੁਬਿਧਾ ਲਾਗੇ ਨਾਮੁ ਵਿਸਾਰਾ ॥: Kanik kaaanee chet gavaara. Dubidhaa laage Naam visaaraa: The fool loves gold and women. Attached to duality, he has forgotten the Naam (sggs 416).
The adverse effects stemming from bondage to "Kanik Kaamini" can be summed up as follows: it degrades, consumes, and hardens our body and soul. These diseases, in turn, manifest by the following set of symptoms: craving and addiction for alcohol and other intoxicants, drugs abuse, excessive indulgence, illicit sex, gambling, obscenity, laziness, excessive filthy talks, slandering, faultfinding, thinking ill of others, irritability, fighting and quarreling, miserliness, falsehood, selfishness, hypocrisy, corruption, perjury, deception, misrepresentation, cheating, swindling, bribery, trickery of all sorts, desires and fear, worry, and so on. In other words, the sensual pleasures of "Kanik Kaamini" make man to turn his back from the Divine Hukam and His Shabad.
  • ਪਰਮੇਸਰ ਤੇ ਭੁਲਿਆਂ ਵਿਆਪਨਿ ਸਭੇ ਰੋਗ ॥ ਵੇਮੁਖ ਹੋਏ ਰਾਮ ਤੇ ਲਗਨਿ ਜਨਮ ਵਿਜੋਗ ॥ ਖਿਨ ਮਹਿ ਕਉੜੇ ਹੋਇ ਗਏ ਜਿਤੜੇ ਮਾਇਆ ਭੋਗ ॥: Paramesar te bhulliaan viaapan sabhe rog. Vemukh hoi Raam te lagan janam vijog. khin mehi kourre hoi gae jitarrae Maya bhog: Forgetting the Transcendent Lord, all sorts of illnesses (of this material world) are contracted. Those who turn their backs on the Lord (in this life) will be separated from Him for many lives. In a moment, all pleasures of the material world (because of which the Lord was forgotten, even those) become bitter (sggs 135).
  • ਬਨਿਤਾ ਬਿਨੋਦ ਅਨੰਦ ਮਾਇਆ ਅਗਿਆਨਤਾ ਲਪਟਾਵਏ ॥ ਖਿਸੈ ਜੋਬਨੁ ਬਧੈ ਜਰੂਆ ਦਿਨ ਨਿਹਾਰੇ ਸੰਗਿ ਮੀਚੁ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਆਸ ਤੇਰੀ ਸਰਣਿ ਸਾਧੂ ਰਾਖੁ ਨੀਚੁ ॥੨॥: Banitaa binod anand maya agiaantaa laptaavae. Khisao joban badhai jarooaa din nihaare sangi meech ||2||: (O Lord) in ignorance, I cling to the pleasures of woman and the joys of Maya (ਮਾਇਆ ਦੇ ਮੌਜ-ਮੇਲਿਆਂ ਵਿਚ ਗਰਕ ਹਾਂ). My youth is wasting away, old age is approaching, and Death, my companion, is counting days (of my life, ਮੇਰੀ ਜਿੰਦਗੀ ਦੇ ਦਿਨ). Prays Nanak, my hope is in You, Lord; please preserve me, the lowly one, in the Sanctuary of the Saadhoo (the mended mind linked to its Mool within...). ||2|| (sggs 458).
The reason "Kanik Kaamini" is considered to be the chief impediment to Spiritual Realization of the Mool within (Source, Origin, Jot...) is the fact that it pulls all living entities down to the common animal level and keep them there. It is the principle of psychology we can all attest to that whatever the mind contemplates upon, that thing becomes a part of the individual. For example, if we contemplate on the Shabad or Naam, we become like the Shabad or Naam (Aatam Giaan...); and if we dwell upon "Kanik Kaamini", we become like that. In nutshell, we become like that which we dwell upon.

The origin of everything is the All-pervading Reality, including "Kanik Kaamini". However, it only remains Spiritualized so long we abide in the Mool within (Source, Origin, Jot...), the Source of true Happiness. But with the rise of false ego, we start looking for the Self and true Happiness without — in the externalities of the world — then differentiation (duality) begins to operate. If we can learn from the scriptures that the true Happiness is within and not without, then differentiation ceases to operate; and one learns how to Spiritualize "Kanik Kaamini" and turn it into pure Love for Mool within (Source, Origin, Jot...). How can we go about doing it?

  • ਕਨਿਕ ਕਾਮਿਨੀ ਜੁਗ ਬਿਉਹਾਰ ॥ ਪ੍ਰੇਮ ਸੁਧਾ ਰਸੁ ਪੀਵੈ ਕੋਇ ॥: Kani kaamini jag biouhaar. Prem sudhaa ras peevai koi: The world is occupied in the pursuit of "gold and women". How rare are those who drink in the pure essence of God's Love (sggs 343).
  • ਹਉਮੈ ਦੀਰਘ ਰੋਗੁ ਹੈ ਦਾਰੂ ਭੀ ਇਸੁ ਮਾਹਿ ॥: Houmai deeragh rogu hai daaroo bhee isu maahi: Ego is a chronic disease, but it contains its own cure as well (sggs 466).
As long as there exists the clouds in the sky, we cannot see the sun. Similarly, so long there exists the cloud of Maya, we cannot see the Mool within (Source, Origin, Jot...), the Sun of Knowledge. We have to step out of the house of Maya - we must abandon our bondage to "Kanik Kaamini", then the heat of the sun of Knowledge will melt the ice-like form of ignorance and false ego. In other words, this "Kanik Kaamini" is the cloud that hides the Spiritual Wisdom, the Divine Light.
  • ਕਨਿਕ ਕਾਮਿਨੀ ਸੇਜ ਸੋਹਨੀ ਛੋਡਿ ਖਿਨੈ ਮਹਿ ਜਾਵਤ ਹੇ ॥ ਉਰਝਿ ਰਹਿਓ ਇੰਦ੍ਰੀ ਰਸ ਪ੍ਰੇਰਿਓ ਬਿਖੈ ਠਗਉਰੀ ਖਾਵਤ ਹੇ ॥੧॥ ਤ੍ਰਿਣ ਕੋ ਮੰਦਰੁ ਸਾਜਿ ਸਵਾਰਿਓ ਪਾਵਕੁ ਤਲੈ ਜਰਾਵਤ ਹੇ ॥ ਐਸੇ ਗੜ ਮਹਿ ਐਠਿ ਹਠੀਲੋ ਫੂਲਿ ਫੂਲਿ ਕਿਆ ਪਾਵਤ ਹੇ ॥੨॥: Kanik kaamini sej sohanee chhodi khinai mahi jaavat he. Urajh rahio indree ras prerio bikhai thagauree khaavat he ||1|| ..: (O man) you will have to leave behind your gold (ਧਨ-ਪਦਾਰਥ, etc.), your woman and your beautiful bed; you will have to depart in an instant. (Man) lures by the pleasures of the senses is eating poison (of Bikaars, sense-objects, etc.) ||1|| You have built and adorned a palace of straw, and under it, you light a fire (i.e., you are burning in the fire of sense pleasures - ਇਸ ਸਰੀਰ ਵਿਚ ਕਾਮਾਦਿਕ ਵਿਕਾਰਾਂ ਦਾ ਭਾਂਬੜ ਮਚਾ ਕੇ ਆਤਮਕ ਜੀਵਨ ਨੂੰ ਸੁਆਹ ਕਰੀ ਜਾ ਰਿਹਾ ਹੈਂ, ਤੇ ਵਿਕਾਰਾਂ ਵਿਚ ਸੜ ਰਿਹਾ ਹੈਂ). Sitting all puffed-up in such a castle, you stubborn-minded fool, what do you think you will gain? ||2|| (sggs 821).
In order to capture the enemy, one needs to know his whereabouts. Similarly, to capture the lust and its companions, we need to know their hiding place. According to the scriptures, their hiding places are within the physical senses, mind, and intelligence. This is how it works: mind is the center of all the activities of senses; thus, when senses become attracted toward "Kanik Kaamini" the mind becomes the source of all ideas of sense gratification. Consequently, the mind and senses become the repositories of lust. The next-door neighbor to the mind is intelligence. As a result, the intelligence department becomes the capital of such lustful propensities. Furthermore, the lusty propensities of the intelligence influences the next-door neighbor Spirit Soul to acquire the false ego and identify itself with the body or matter. This false ego, in turn, become addicted to enjoying "Kanik Kaamini" through the material senses and mistakes this as true happiness. This is the false identification of the Spirit Soul.
  • ਕਹਉ ਕਹਾ ਅਪਨੀ ਅਧਮਾਈ ॥ ਉਰਝਿਓ ਕਨਕ ਕਾਮਨੀ ਕੇ ਰਸ ਨਹ ਕੀਰਤਿ ਪ੍ਰਭ ਗਾਈ ॥੧॥ ਰਹਾਉ ॥: Kahaou kahaa apnee adhmaaee. Urjgio kanak kaamnee ke ras nah keerati prabh gaaee ||1||Rahaoou||: What can I say about my base nature (ਨੀਚਤਾ)? (My mind) remains entangled in the love of gold and women (ਧਨ-ਪਦਾਰਥ ਅਤੇ ਇਸਤ੍ਰੀ ਦੇ ਰਸਾਂ ਵਿਚ ਹੀ ਫਸਿਆ ਰਹਿਣਾ), and I have not sung the Kirtan of God's Praises (ਪਰਮਾਤਮ ਦੀ ਸਿਫਤਿ-ਸਾਲਾਹ) ||1||Pause|| (sggs 718).
Thus, the senses, the mind, and the intelligence are the sitting places of the "Kanik Kaamini". After knowing the enemy's strategic positions in the body, now we can attack and curb this mighty sinful foe. In fact, the purpose of all religions or different paths is to teach the mind to get out of the seize of this enemy! That's all!
  • ਪਾਂਚੈ ਪੰਚ ਤਤ ਬਿਸਥਾਰ ॥ ਕਨਿਕ ਕਾਮਿਨੀ ਜੁਗ ਬਿਉਹਾਰ ॥ ਪ੍ਰੇਮ ਸੁਧਾ ਰਸੁ ਪੀਵੈ ਕੋਇ ॥ ਜਰਾ ਮਰਣ ਦੁਖੁ ਫੇਰਿ ਨ ਹੋਇ ॥੬॥: Paanchai panch tatt bisthaar. Kanik kaamini jug biouhaar. Prem sudhaaras peevai koi. Janam maran dukh pher na hoi ||6||: On the fifth (day of the lunar cycle, remember that) the five elements have expanded outward (i.e., this universe is the play of the five elements). (But, forgetting this, the man) is occupied in the pursuit of gold and women (ਦੋਹਾਂ ਦੇ ਰੁਝੇਵੇਂ ਵਿਚ ਮਸਤ ਹੋ ਰਿਹਾ ਹੈ). How rare are those who drink in the pure essence of the Lord’s Love. (Those who do drink) they never again suffer the pains of old age and death ||6|| (sggs 343).
The bondage to "Kanik Kaamini" can be rid of using the Gurbani's Bibek Budhi . But what is it? Simply put: to know Mool alone is Real and all else is transitory is Bibeka Budhi. It's like straining dirty water through the sieve — the clean water goes through the sieve leaving the dirt behind. Similarly, we can apply the sieve of Gurbani's Aatam Giaan to the world.
  • ਬਸਤੁ ਮਾਹਿ ਲੇ ਬਸਤੁ ਗਡਾਈ ॥ ਤਾ ਕਉ ਭਿੰਨ ਨ ਕਹਨਾ ਜਾਈ ॥ ਬੂਝੈ ਬੂਝਨਹਾਰੁ ਬਿਬੇਕ ॥: Basat maahi le basat gadaaee. Taa kaou bhinn n kahanaa jaaee. Bujai bujjanhar bibek: When something blends with its own (ਉਸ ਕਿਸਮ ਦੀ ਚੀਜ ਵਿਚ ਰਲਣਾਂ), it cannot be said to be separate from it (ਦੋਹਾਂ ਦਾ ਕੋਈ ਫਰਕ ਨਹੀਂ ਰਹਿ ਜਾਂਦਾ, similarly, one whose heart is filled with God cannot be said separate from God - he and God are one and same). Only one with discriminating intellect understands it (sggs 285).
  • ਅੰਤਰਿ ਲੋਭ ਹਲਕੁ ਦੁਖੁ ਭਾਰੀ ਬਿਨੁ ਬਿਬੇਕ ਭਰਮਾਇ ॥੧॥: Antar lobh halak dukh bhareei bin bibek bharmaai ||1||: (The man with Haume attaches to Maya) the great ailment of the rabid disease of greed is within him. Without Bibek (discriminating intellect), he wanders around (like a rabid dog) ||1|| (sggs 1132).
As revealed by the Gurbani, the senses, the mind, and the intelligence — the sitting places of the "Kanik Kaamini" — can be purified by reflecting on the Gur-Shabad (Shabad-Vichaar), and then living it truthfully. Then we will be able to discharge the river of our separateness (ego-sense) into the Ocean of Oneness, the Unconditioned Consciousness - our Mool within (Source, Origin, Jot...).
  • ਘਰੈ ਅੰਦਰਿ ਕੋ ਘਰੁ ਪਾਏ ॥ ਗੁਰ ਕੈ ਸਬਦੇ ਸਹਜਿ ਸੁਭਾਏ ॥ ਓਥੈ ਸੋਗੁ ਵਿਜੋਗੁ ਨ ਵਿਆਪੈ ਸਹਜੇ ਸਹਜਿ ਸਮਾਇਆ ॥੧੦॥: Gharai andar ko ghar paae. Gur kai sabad sahaj subhaae. Othai sog vijog n viaapai sahaje sahaj samaaiaa ||10||: (The person who) through the Gur-Shabad, deep within the Home of the self, finds the Home of the Lord, remains established in love, with Sahaj (Sahaj: Natural State of Being, Intuitive State, ਆਤਮਕ ਅਡੋਲਤਾ, etc.). There, he is not afflicted with sorrow or separation (from God); he remains merged into the Sahaj with ease ||10|| (sggs 1068).
  • ਮਨਮੁਖਿ ਕਮਲਾ ਰਗੜੈ ਲੁਝੈ ॥ ਗੁਰਮੁਖਿ ਹੋਇ ਤਿਸੁ ਸਭ ਕਿਛੁ ਸੁਝੈ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਮਨ ਸਿਉ ਲੁਝੈ ॥੪੬॥: Manmukh kamlaa ragarhai lujhai. Gurmukh hoyi tis sabh kish sujahi. Nanak Gurmukh mann siou lujhai ||46||: The Manmukh (material being) drives himself crazy struggling with worries and stubbornness. But those who become Gurmukh understand everything (ਆਤਮਕ ਜੀਵਨ ਦੇ ਹਰੇਕ ਭੇਤ ਨੂੰ). O Nanak, (the one who) becomes the Gurmukh struggles with your own mind (ਆਪਣੇ ਮਨ ਨਾਲ ਟਾਕਰਾ ਕਰਦਾ ਰਹਿੰਦਾ ਹੈ) ||46|| (sggs 1418).
Once the apparatus of the senses-mind-intellect is brought under control, "Kanik Kaamini" will not be able to harm thereafter. It's like a snake without fangs; it will hiss but not harm. Thus, once the Soul-Nature is developed through the Shabad-Vichaar, one can lead the life of a householder, but the "Kanik Kaamini" will not be able to affect him in the least. When young, a banyan tree is fenced around to protect it from predators; but once the trunk grows thick and strong, there is no need for the fence. Then even if an elephant is tied to the tree, there will be no harm done to it!
  • ਜੋ ਨਰੁ ਦੁਖ ਮੈ ਦੁਖੁ ਨਹੀ ਮਾਨੈ ॥ ਸੁਖ ਸਨੇਹੁ ਅਰੁ ਭੈ ਨਹੀ ਜਾ ਕੈ ਕੰਚਨ ਮਾਟੀ ਮਾਨੈ ॥੧॥ ਰਹਾਉ ॥ ਆਸਾ ਮਨਸਾ ਸਗਲ ਤਿਆਗੈ ਜਗ ਤੇ ਰਹੈ ਨਿਰਾਸਾ ॥ ਕਾਮੁ ਕ੍ਰੋਧੁ ਜਿਹ ਪਰਸੈ ਨਾਹਨਿ ਤਿਹ ਘਟਿ ਬ੍ਰਹਮੁ ਨਿਵਾਸਾ ॥੨॥ ਗੁਰ ਕਿਰਪਾ ਜਿਹ ਨਰ ਕਉ ਕੀਨੀ ਤਿਹ ਇਹ ਜੁਗਤਿ ਪਛਾਨੀ ॥: Jo nar dukh mahi dukh mai dukh nahee maanai ...: That man, who in the midst of pain, does not feel pain, who is not affected by pleasure, affection or fear, and who looks alike upon gold and dust; ||1||Pause|| who is not swayed by either slander or praise, nor affected by greed, attachment or pride; who remains unaffected by joy and sorrow, honor and dishonor; who renounces all desires cravings and remains desireless in the world; who is not touched by lust or anger — within his heart, God dwells. ||2|| That man, blessed by Guru’s Grace, understands this way (of the life, ਜੀਵਨ ਦੀ ਇਹ ਜਾਚ) (sggs 633).
  • ਜੈਸੇ ਜਲ ਮਹਿ ਕਮਲੁ ਨਿਰਾਲਮੁ ਮੁਰਗਾਈ ਨੈ ਸਾਣੇ ॥ ਸੁਰਤਿ ਸਬਦਿ ਭਵ ਸਾਗਰੁ ਤਰੀਐ ਨਾਨਕ ਨਾਮੁ ਵਖਾਣੇ ॥ ਰਹਹਿ ਇਕਾਂਤਿ ਏਕੋ ਮਨਿ ਵਸਿਆ ਆਸਾ ਮਾਹਿ ਨਿਰਾਸੋ ॥ ਅਗਮੁ ਅਗੋਚਰੁ ਦੇਖਿ ਦਿਖਾਏ ਨਾਨਕੁ ਤਾ ਕਾ ਦਾਸੋ ॥੫॥: Jaise jal mahi ... (sggs 938).

— T. Singh
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