A Maya-driven or a doubt-ridden mind is a crowd. That is, a crowd of innumerable thoughts, fancies, imaginations, voices, desires…
Furthermore, each thought tortures us, pulls us, and pushes us in its own direction. Thus, as the Gurbani indicates, such Maya-driven or doubt-ridden mind possessed by the demon mind-ego is a mess, a kind of craziness.
- ਮਨੁ ਮੈਗਲੁ ਸਾਕਤੁ ਦੇਵਾਨਾ ॥: The mind of the Saakat is like a crazy elephant (sggs 415).
- ਦੁਬਿਧਾ ਬਉਰੀ ਮਨੁ ਬਉਰਾਇਆ ॥: The insanity of duality (Maya, doubt…) drives the mind insane (sggs 1342).
Hearing (including reading) of the Gurbani (or any other scripture for that matter) with such a crazy mind is a challenge, to say the least!
Therefore, although hearing (or reading) the Gurbani is an important step, however, the Gurbani clearly tells us that mere hearing (or reading) is not enough — it’s not the end in itself. This is the Gurbani’s edict (ਫੈਸਲਾ):
- ਸੁਣਿ ਸਿਖਿਐ ਸਾਦੁ ਨ ਆਇਓ ਜਿਚਰੁ ਗੁਰਮੁਖਿ ਸਬਦਿ ਨ ਲਾਗੈ ॥: Hearing the Teaching (of the Shabad…), one does not appreciate or relish (that Teaching) so long — by becoming the Gurmukh — he is not affixed to the Shabad (i.e., so long that Teaching of the Shabad is not assimilated and lived…).(sggs 590).
A mechanical or a robotic mind becomes lazy, dull, stagnant, careless, irrational, foolish, Bikaaree (attachments…), loses alertness-sharpness-watchfulness (can’t remain “ਸਾਵਧਾਨ”), etc.
The Gurbani’s Instructions are that hearing (including reading) of the Gurbani must be followed by assimilation of what has been heard or read (thoroughly understood; “ਸੁਣਿ ਮੰਨੇ”, “ਸੁਨਤ ਕਮਾਵਤ”: fully practiced, implemented, lived in daily life, acted on, ਅਮਲ, ਕਮਾਈ).
- ਸੁਨਿ ਉਪਦੇਸੁ ਹਿਰਦੈ ਬਸਾਵਹੁ ॥: After listening to the Upadesh, enshrine it in the Heart (sggs 293).
- ਗੁਰਮੁਖਿ ਜਾਪੈ ਸਬਦਿ ਲਿਵ ਲਾਇ ॥ ਹਰਿ ਨਾਮੁ ਸੁਣਿ ਮੰਨੇ ਹਰਿ ਨਾਮਿ ਸਮਾਇ ॥: By becoming the Gurmukh, understand by focusing on the Shabad. (With one-pointed consciousness or singule mindedly, the Gurmukh) hears and complies the “Hari Naam”; and gets absorbed in the “Hari Naam” (sggs 313).
- ਸੁਨਤ ਕਮਾਵਤ ਹੋਤ ਉਧਾਰ ॥: Deliverance is obtained through listening (Words of the Gurbani…) and acting on them (sggs 295).
- ਸੁਣਿਆ ਮੰਨਿਆ ਮਨਿ ਕੀਤਾ ਭਾਉ ॥: Suniaa manniaa… (sggs 4).
In other words, hearing (and reading) the Gurbani has to transform the mind. It is a spiritual Surgery. Much has to go under the Knife of the Divine Surgeon of the Gurbani!!!!
A person may hear and read the Gurbani (or any other scripture for that matter), but for what purpose? Hearing and reading the Gurbani may give him a sense of satisfaction, or a feeling that he has done his duty as far spiritual matters are concerned. That is all right so far it goes. But, what have you done to realize or recognize your True Nature (Divine Qualities, Jot, Mool...)? That’s what the Gurbani is interested in most! Thus, the Gurbani repudiates Pakhand-Baazee (deception, hypocrisy, fraud, mental trickery, ਚਤੁਰਾਈ …):
- ਗੁਰਮਤਿ ਸੁਨਿ ਕਛੁ ਗਿਆਨੁ ਨ ਉਪਜਿਓ ਪਸੁ ਜਿਉ ਉਦਰੁ ਭਰਉ ॥: Listening to the Gurmat (Shabad-Giaan, Teaching of the Gurbani, etc.), (if) no Spiritual Wisdom (understanding of the Spiritual Life…) wells up within; (then it would be) like a beast (routinely) filling its belly (sggs 685).
- ਪਾਖੰਡਿ ਪਾਰਬ੍ਰਹਮੁ ਕਦੇ ਨ ਪਾਏ ॥: Paarbraham cannot be obtained through Paakhand (hypocrisy…). (sggs 88).
- ਕਾਪੜ ਪਹਿਰਿ ਕਰੇ ਚਤੁਰਾਈ ॥: Wearing (religious) robes (the Manmukh) acts in craftiness (sggs 230).
If a person is disease-stricken, his mere reading of the medicine’s label without taking the medicine will not cure him. In order to be cured of the disease and related pain, one has to take the medicine and stop mere reading the label. Similarly, the Gurbani is only meant to be understood and applied, otherwise it has no meaning. Just as a medicine helps mitigate a disease, in the same way, with the stick of collyrium of the Divine Wisdom, the Gurbani helps us remove from our mind’s eyes the cataract of Maya.
- ਮੂਰਖ ਦੁਬਿਧਾ ਪੜ੍ਹਹਿ ਮੂਲੁ ਨ ਪਛਾਣਹਿ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ॥: Fools read in duality, (as a result, they) do not recognize their Mool (Jot…); (thus, they) waste their lives uselessly. (sggs 1133).
- ਪੜਿਐ ਨਾਹੀ ਭੇਦੁ ਬੁਝਿਐ ਪਾਵਣਾ ॥: Not by reading (books), but through Understanding, is the Mystery Realized. (sggs 148).
- ਕਹਤ ਸੁਨਤ ਕਛੁ ਜੋਗੁ ਨ ਹੋਊ ॥: Kahat sunat kashoo jogu n houoo (sggs 251).
The Gurbani is Brahm-Vichaar. Therefore, to reform the mind, the Gurbani needs to be understood and lived with a firm resolve (“Kamaaee-ਕਮਾਈ”: implementation…)!
- ਜਨ ਨਾਨਕੁ ਬੋਲੇ ਬ੍ਰਹਮ ਬੀਚਾਰੁ ॥ ਜੋ ਸੁਣੇ ਕਮਾਵੈ ਸੁ ਉਤਰੈ ਪਾਰਿ ॥: Jan Nanak utters the Brahm Vichaar (Divine Wisdom…). One who listens and practices (it in daily life), is carried across (Maya-Ocean, Bhavsaagar…).(sggs 370).
- ਬਿਨੁ ਬੂਝੇ ਸਭ ਹੋਇ ਖੁਆਰ ॥: Without understanding, ALL are troubled (afflicted, perplexed…). (sggs 791).
The Gurbani tells us that a Gurmukh does such Shabad “Kamaaee-ਕਮਾਈ” (practice, performance, gain…). To the contrary, the Gurbani tells us that a Manmukh (opposite of the Gurmukh) also does the “Kamaaee-ਕਮਾਈ” in this world, but his “Kamaaee-ਕਮਾਈ” is that of “Koorhu-ਕੂੜੁ“: falsehood, foolishness, rubbish.
- ਗੁਰਮੁਖਿ ਸਬਦੁ ਕਮਾਈਐ ਹਰਿ ਵਸੈ ਮਨਿ ਆਇ ॥: Gurmukhi sabadu kamaaeeai… (sggs 67).
- ਮਨਮੁਖਿ ਕੂੜੁ ਗੁਬਾਰੁ ਕੂੜੁ ਕਮਾਈਐ ॥: Manmukh koorhu… (sggs 145).
With understanding, assimilation, implementation of the Gurbani comes the power of character, reasoning, fearlessness, steadfastness (ਮਨ ਦਾ ਟਿਕਾ, ਅਡੋਲਤਾ, mindfulness), etc. Then the mind’s wild wanderings — thoughts, etc. — stop torturing, pushing, and pulling us apart.
Our Mool (Source, Jot…) cannot be seen for the Mool is not an object! Since the Mool is the Subject, one has to find and realize his Mool, within. Therefore hearing and reading of the Gurbani must result in Mool-realization. If it does not, then apparently we are doing something contrary to the Gur-Shabad!
- ਜਿਨ ਸਬਦਿ ਗੁਰੂ ਸੁਣਿ ਮੰਨਿਆ ਤਿਨ ਮਨਿ ਧਿਆਇਆ ਹਰਿ ਸੋਇ ॥: Jin sabadi guroo suni manniaa… (sggs 27).
- ਹਰਿ ਜਪਿ ਪੜੀਐ ਗੁਰ ਸਬਦੁ ਵੀਚਾਰਿ ॥ ਹਰਿ ਜਪਿ ਪੜੀਐ ਹਉਮੈ ਮਾਰਿ ॥: Hari japi parheeai… (sggs 424).