Mind Happens To Us, We Do Not Happen To Mind

Mind is the separation from its Mool (Root, Source, Origin, Jot, Hari, Raam, Gobind, Allah…).

Wider the gap of this separation, denser the mind — thicker the Haumai or false ego-sense.

Understandably, the Gurbani time and again reminds the mind of its Reality.

  • ਇਉ ਕਹੈ ਨਾਨਕੁ ਮਨ ਤੂੰ ਜੋਤਿ ਸਰੂਪੁ ਹੈ ਅਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ॥੫॥: Thus says Nanak – O mind! Your “Saroopu” (nature, identity…) is “Joti” (Divine Light). (O mind!) Recognize your Mool (Source, Jot, Origin…) ||5|| (sggs 441).

In other words, the Mool (Root, Source, Origin, Jot, Hari, Raam, Gobind, Allah…) — the Real world — stands beyond the conditioned mind.

Mind and the Mayaic world (Jagat) are not separate

Therefore, our material world (Jagat or Maya) is mind-made, subjective, fleeting, temporary, perishable, enclosed within one’s own mind, ਨਿਜੀ. The Gurbani tells us that the Mind Clinging To Maya Can’t Be Trusted. Furthermore, it is the mind that causes insecurity.

  • ਇਸੁ ਮਨ ਮਾਇਆ ਕਉ ਨੇਹੁ ਘਨੇਰਾ ॥: This mind is so much in love with Maya (sggs 1038).
Ego-mind contains its own cure as well.

To say it otherwise, time and space are in the mind. However, the Mool (Root, Source, Origin, Jot, Hari, Raam, Gobind, Allah…) is beyond time and space, eternal.

It’s the mind that creates duality, doubt, or troubles and it’s the mind that gets free of it — the mind that takes one to the liquor-house, the same mind can take one to its Mool (Root, Source, Origin, Jot, Hari, Raam, Gobind, Allah…) within as well!

  • ਹਉਮੈ ਦੀਰਘ ਰੋਗੁ ਹੈ ਦਾਰੂ ਭੀ ਇਸੁ ਮਾਹਿ ॥: Ego is a chronic disease, but it contains its own cure as well (sggs 466).
  • ਮਨ ਹੀ ਤੇ ਮਨੁ ਮਿਲਿਆ ਸੁਆਮੀ ਮਨ ਹੀ ਮੰਨੁ ਸਮਾਇਆ ॥: From the mind, the mind merges into its Mool (Suaamee), thus the mind gets absorbed into the Mind, within (sggs 1259).

In nutshell, the mind can only be reconciled with the mind. Thus, the mind can only be removed with the mind, or the mind can only be instructed with the mind.

Thus, the mind is dual power.

If we want to put it in words (for the sake of discussion): the lower mind and the Higher Mind. In other words, a part of the mind is the lower mind and the other part is the Higher Mind.

The mind is restlessness itself

Again, if we want to continue putting it in words, the lower mind is the sense of individuality in each one of us (Haumai, false ego-sense); it is attached to Maya, restless, wayward, external (our outer or false nature), Adharmee (ਅਧਰਮੀ), impure (Ashudh-ਅਸੁੱਧ), selfish, Manmukhi (self-willed), false, and so on. Entangled in Maya, it is so restless and ignorant (the state of delirium, or perpetual slumber…) that it will foolishly stick its hand in fire or the mouth of the snake (ਚੰਚਲ ਮਤਿ ਬਾਰਿਕ ਬਪੁਰੇ ਕੀ ਸਰਪ ਅਗਨਿ ਕਰ ਮੇਲੈ ॥ – sggs 1266)!

On the other hand, the Higher Mind can be said to be our Inner Nature (i.e., True Nature: Joti-Saroop); it is transcendent or detached from Maya, Dharmee (ਧਰਮੀ or Dharmraj-ਧਰਮਰਾਜ), True (ਸੱਚਾ-ਸੁੱਚਾ), ਸੱਤ-ਸਰੂਪ (embodiment of Truth), Pure (Shudh-ਸੁੱਧ), Unselfish, ਪਰਮਾਰਥੀ, All-Good, All-Giaan (Knowledge), Unconditioned, Changeless, the Gurmukh, Amrit, Awake, and so on.

The outer mind pulls out into the illusory world of the gross objects-emotions-thoughts, and the Inner Mind (Dharmnraj…) pulls inwards – towards the Mool (the Source…). Whenever the outer mind overrules the Inner Mind, then the Inner Mind (ਧਰਮੀ or ਧਰਮਰਾਜ) automatically and spontaneously records – ਲੇਖਾ, whether its becoming more ignorant (filthier, etc.) or wiser (pure, etc.), etc.

Whenever there is the reference of conquering, controlling, or annihilating the mind, it pertains to the lower (external (lower, Haumai…) mind only.

In other words, the Goal is to make the two pieces ONE again (Whole, Saabat Soorat, Pooran-Brahm, etc.).

To put it otherwise, by becoming the Gurmukh (by fully understanding and constantly living the Gurbani…) when the desires (ਮਨਸਾ-ਇੱਛਾ) are annihilated, the Mayaic mind (ਇੱਛਾ ਸਹਿਤ ਮੱਨ) permeates the Pure mind (ਇੱਛਾ ਰਹਿਤ ਮੱਨ) – mind removes the mind. Thus, the apparently two minds become One:

  • ਗੁਰਮੁਖਿ ਆਪਣਾ ਮਨੁ ਮਾਰਿਆ ਸਬਦਿ ਕਸਵਟੀ ਲਾਇ ॥: Applying the Touchstone of the Shabad, by becoming the Gurmukh, the Gurmukh conquers his mind (prevents it from falling in love with Maya, etc.). (sggs 87).
  • ਨਾਨਕ ਮਨ ਹੀ ਤੇ ਮਨੁ ਮਾਨਿਆ ਨਾ ਕਿਛੁ ਮਰੈ ਨ ਜਾਇ ॥: O Nanak, through the (Higher) Mind, the (lower) mind is satisfied, and then, nothing comes or goes (sggs 514).
  • ਮਾਣਕੁ ਮਨ ਮਹਿ ਮਨੁ ਮਾਰਸੀ ਸਚਿ ਨ ਲਾਗੈ ਕਤੁ ॥: The Divine Jewel within the (Higher) Mind annihilates the (lower) mind; thus attached to the Truth, it does not wander deluded again (sggs 992).

Why do we need to kill the external mind in the first place? The Gurbani tells us that without killing the instinctive mind, we can neither transcend Maya, nor realize “Bhagti” (Spiritual Knowledge of the Gur-Shabad), nor realize “Hari” (Mool):

  • ਨਾ ਮਨੁ ਮਰੈ ਨ ਮਾਇਆ ਮਰੈ ॥: Maya can not be conquered without annihilation of the mind (sggs 1342).
  • ਬਿਨੁ ਮਨ ਮੂਏ ਭਗਤਿ ਨ ਹੋਇ ॥: Without subduing the mind, Bhagti cannot be practiced (sggs 1277).
  • ਬਿਨੁ ਮਨ ਮੂਏ ਕੈਸੇ ਹਰਿ ਪਾਇ ॥: Without annihilating (conquering) the mind, how can “Hari” (Mool, Source…) be realized? (sggs 665).
Annihilation of the Mayaic mind is the birth of Divine Wisdom

Simply put: When the deluded mind blends in its Original Source (with the untainted Divine Wisdom of the Gurbani obtained through the Shabad-Vichaar), then its like water blending with water, milk blending with milk…:

  • ਮਨੁ ਸਬਦਿ ਮਰੈ ਬੂਝੈ ਜਨੁ ਸੋਇ ॥: The mind is conquered through the shabad; this is known to “Janu” (Daas, Gurmukh, Bhagat…). (sggs 665).
  • ਕਬੀਰ ਮਨੁ ਸੀਤਲੁ ਭਇਆ ਪਾਇਆ ਬ੍ਰਹਮ ਗਿਆਨੁ ॥: O Kabeer! (One who has) obtained Brahm Giaan (Spiritual Knowledge, his) mind remains cool (stable, intuitively balanced, devoid of hunger for Maya or Bikaar – lust, etc.). (sggs 1373).
  • ਬਸਤੁ ਮਾਹਿ ਲੇ ਬਸਤੁ ਗਡਾਈ ॥ ਤਾ ਕਉ ਭਿੰਨ ਨ ਕਹਨਾ ਜਾਈ ॥ ਬੂਝੈ ਬੂਝਨਹਾਰੁ ਬਿਬੇਕ ॥ 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 Parmeshar cannot be said separate from Him – he and Parmeshar are one and same). Only one with discriminating intellect understands it (sggs 285).

Therefore, the Gurbani asks us to inquire into this mind (“Khoj-ਖੋਜ”- Spirtual Inquiry).

  • ਇਸੁ ਮਨ ਕਉ ਨਹੀ ਆਵਨ ਜਾਨਾ ॥ ਜਿਸ ਕਾ ਭਰਮੁ ਗਇਆ ਤਿਨਿ ਸਾਚੁ ਪਛਾਨਾ ॥੬॥: This mind does not come and go. (One) whose doubt is dispelled, knows the Truth. ||6|| (sggs 330).
Mind Happens To Us, We Do Not Happen To Mind was last modified: April 3rd, 2017 by T. Singh
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Filed Under: Duality, Doojaa-Bhaav, Gurbani, Maya, Illusion, Dream, Mind, Body, Intellect, Mool, Source, Origin
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T. Singh

T. Singh

T. Singh is not a "Giani", "Ragi", "Sant", "Baabaa", "Pujaaree", "Priest", "Granthee", "Parchaarak", "Bhai", "Swami", "Paathee", "Mahaatamaan", "Teacher", “scholar” (ਵਿੱਦਵਾਨ), "writer", etc. He was neither born in such a family, nor lived with any one of them, nor wants to be one of them. More about T. Singh

There are 4 comments

  1. Manjinder Singh

    Thanks T Singh ji for wonderful explanation about mind.mind had friendship with five demons to cause all problems to soul.in this precious human body we need to kill it to follow the path to our mool(God)

  2. N. Krishnamurthy

    Om – the mystic syllable – is the bow; the self within, the arrow; and Brahman the target. One should hit that mark with an undistracted mind, and like the arrow, become one with it. Mundaka Upanishad, 2.2.4

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