Slave of the Senses

Out of ten physical senses, the five sense-organs are of knowledge or perception (Giaan Indriyas — eyes, years, nose, tongue and skin), and the five sense-organs of action (Karam Indriyas — the genital, anus, mouth, hands and legs).

Man engages in the world of gross objects with his sensory faculties and the pleasures they afford only make him desire for more and more. But it’s not possible to satisfy desires. Accordingly, we are repeatedly Instructed by the Sri Guru Granth Sahib (SGGS) to learn to control them.

We all like to think and believe that we are not slave of our senses! However, the Gurbani asserts:

  • ਪੰਚੇ ਰੁੰਨੇ ਦੁਖਿ ਭਰੇ ਬਿਨਸੇ ਦੂਜੈ ਭਾਇ ॥੧॥: The five relatives (the five senses of perception) weep and wail painfully, and waste away through the love of duality ||1|| (sggs 19).
  • ਅਖੀ ਦੇਖਿ ਨ ਰਜੀਆ ਗੁਣ ਗਾਹਕ ਇਕ ਵੰਨ ॥: The eyes are not sated with what they see. All senses are enticed towards their respective sensory objects. (sggs 147).

Under the influence of Maya, however, the deluded mind nurses the defiled senses. The deluded mind is like a mirage. When the mind rests in delusion, the conditioned consciousness reflects through the defiled senses.

  • ਉਦੋਸਾਹੈ ਕਿਆ ਨੀਸਾਨੀ ਤੋਟਿ ਨ ਆਵੈ ਅੰਨੀ ॥ ਉਦੋਸੀਅ ਘਰੇ ਹੀ ਵੁਠੀ ਕੁੜਿਈ ਰੰਨੀ ਧੰਮੀ ॥ ਸਤੀ ਰੰਨੀ ਘਰੇ ਸਿਆਪਾ ਰੋਵਨਿ ਕੂੜੀ ਕੰਮੀ ॥ ਜੋ ਲੇਵੈ ਸੋ ਦੇਵੈ ਨਾਹੀ ਖਟੇ ਦੰਮ ਸਹੰਮੀ ॥੨੯॥ : What is the sign of a person who is always running after Maya? The proof is that such rat-race does not lack worldly materials for him. (HOWEVER, running around for the sake of mere Maya) confusion always prevails in his Mind and entrapped in the love for Mays, his sensory organs always create turmoil in his life. The seven companions (senses: two eyes, two ears, one nose, one mouth and one sex organ) always create commotion in his mind for the sake of short lived worldly pleasures. He earns lot of worldly wealth but remains miserable because whatever he earns, he does not share with others. ॥29॥ (sggs 1412).

But the senses are not so easily tamed, controlled or conquered.

  • ਨਉਮੀ ਨਵੇ ਛਿਦ੍ਰ ਅਪਵੀਤ ॥ ਹਰਿ ਨਾਮੁ ਨ ਜਪਹਿ ਕਰਤ ਬਿਪਰੀਤਿ ॥: Naoumee (denotes the ninth day of the lunar cycle): The nine holes of the body (sense organs) are defiled. (They) do not try to understand the Naam (Giaan or Wisdom…) and act contrary (to the Naam). (sggs 298).

The Gurbani has cited many examples in this context. For example:

  • Those who want to catch a deer, they entice it by the sweet notes of a flute.
  • An elephant is enticed by tempting it with the touch of a she-elephant.
  • A moth dies by getting lured to a flame or fire without knowing it will scorch it, while a fish can be baited by a piece of flesh.
  • In the case of the black bee it gets attracted by the perfume of a flower and meets its end in the process.

The Gurbani states that the deer (sound), elephant (touch), moth (vision), fish (taste) and the black bee (smell) meet their death because of only one of the five senses.

However, the Gurbani wants us humans to remember that in humans ALL FIVE senses are active! What then needs to be said of humans?

A human being, therefore, becomes a slave to all his senses which pull him in all directions creating confusion and turmoil in his life.

  • ਮ੍ਰਿਗ ਮੀਨ ਭ੍ਰਿੰਗ ਪਤੰਗ ਕੁੰਚਰ ਏਕ ਦੋਖ ਬਿਨਾਸ ॥ ਪੰਚ ਦੋਖ ਅਸਾਧ ਜਾ ਮਹਿ ਤਾ ਕੀ ਕੇਤਕ ਆਸ ॥੧॥: The deer, the fish, the bumble bee, the moth and the elephant are destroyed, each for a single defect [ardent desire to hear sound (deer); fish: desire of tongue or taste (fish); desire for smell (bumble bee); desire for seeing (moth); desire of lust (elephant)]. So the (mortal) who is filled with the five incurable defects (i.e., lust, anger, greed, attachment, pride) – what hope is there for him? ||1|| (sggs 468).

One can then imagine his predicament and what an awesome task it is to control his senses. Thus, even a great Bhagat can become a slave to his senses IF he allows his senses to act loosely.

  • ਉਰਝਿ ਰਹਿਓ ਇੰਦ੍ਰੀ ਰਸ ਪ੍ਰੇਰਿਓ ਬਿਖੈ ਠਗਉਰੀ ਖਾਵਤ ਹੇ ॥੧॥: (Man) lures in the pleasures of the senses is eating poison (of Bikaars, sense-objects, etc., ||1|| (sggs 821).
  • ਮਿਠਾ ਕਰਿ ਕੈ ਖਾਇਆ ਕਉੜਾ ਉਪਜਿਆ ਸਾਦੁ ॥ : Considering worldly pleasures as sweet, one indulges in them but later finds them to be bitter and painful. (sggs 50).

So to safeguard against temptations of the senses, the Gurbani time and again reminds us that we must not be complacent. Instead, we need to be alert and keep our mind focused on Truth.

Bhagat Kabeer Ji explains it so beautifully as follows:

  • ਇੰਦ੍ਰੀ ਪੰਚ ਪੰਚੇ ਵਸਿ ਆਣੈ ਖਿਮਾ ਸੰਤੋਖੁ ਗੁਰਮਤਿ ਪਾਵੈ ॥ ਸੋ ਧਨੁ ਧਨੁ ਹਰਿ ਜਨੁ ਵਡ ਪੂਰਾ ਜੋ ਭੈ ਬੈਰਾਗਿ ਹਰਿ ਗੁਣ ਗਾਵੈ ॥੩॥ : One who overpowers the five sense organs acquire Virtues like forgiveness and contentment following the Gurmat. Blessed and perfect is that ‘Jan’ (Gurmkh, Bhagat...) who immerses in detachment by imbibing the revered fear and divine Virtues. ॥3॥ (sggs 1334).
  • ਗੁਰਿ ਦਿਖਲਾਈ ਮੋਰੀ ॥ ਜਿਤੁ ਮਿਰਗ ਪੜਤ ਹੈ ਚੋਰੀ ॥ ਮੂੰਦਿ ਲੀਏ ਦਰਵਾਜੇ ॥ ਬਾਜੀਅਲੇ ਅਨਹਦ ਬਾਜੇ ॥੧॥ : The Guru has shown me that weakness of mine; because of which the animals like vices/ Bikaar (i.e. lust, anger, greed etc.) were secretly taking over my spiritual life. (With the help of the Guru’s Guidance) now I have full control over my senses as if have closed the doors of the senses through which bad thoughts were entering my mind (i.e. now my mind decides what comes in and what goes out). Now I hear the Voice of my Conscious clear and Loud (i.e. BECOMING the GURBANI, now I have REALIZED the Creator Within). (sggs 656).

Senses are liken to venomous serpents. Like snakes, the senses do not like to be restricted. Rather, they like to act not only loosely but also without any control. A Spiritual seeker needs to be very strong to control these serpents of senses — like a snake charmer, who never allows his snakes to act on their own. Such person is called the ‘Gurmukh‘ in the Gurbani.

  • ਗੁਰਮੁਖਿ ਕੋਈ ਗਾਰੜੂ ਤਿਨਿ ਮਲਿ ਦਲਿ ਲਾਈ ਪਾਇ ॥ ਨਾਨਕ ਸੇਈ ਉਬਰੇ ਜਿ ਸਚਿ ਰਹੇ ਲਿਵ ਲਾਇ ॥੨॥: Some ‘rare’ who has become the Gurmukh knows the ‘Gaarurr’ Mantra (that neutralizes the poison of Maya-snake); he has trampled her (Maya) and destroy its influence or affect. Only those who remain absorbed in Truth are saved. ||2|| (sggs 510).
  • ਦਸਨ ਬਿਹੂਨ ਭੁਯੰਗੰ ਮੰਤ੍ਰੰ ਗਾਰੁੜੀ ਨਿਵਾਰੰ ॥ ਬ੍ਯ੍ਯਾਧਿ ਉਪਾੜਣ ਸੰਤੰ ॥: It is believed that the ‘Gaarurr’ Mantra removes poison of the snake and its fangs become bereft of poison. Likewise the Guru (Giaan or Wisdom) ends one’s (mental ailments. (sggs 1361).
  • ਬਿਨੁ ਸਿਮਰਨ ਜੈਸੇ ਸਰਪ ਆਰਜਾਰੀ ॥ ਤਿਉ ਜੀਵਹਿ ਸਾਕਤ ਨਾਮੁ ਬਿਸਾਰੀ ॥੧॥: Without remembering (Naam, mortal’s life is) like that of a snake. This is how the faithless cynic lives, forgetting the Naam, the Name of the Lord ||1|| (sggs 239).

In nutshell, defiled senses are said to be harmful or disadvantageous to caution learners (i.e., Sikhs-ਸਿਖਿਆਰਥੀ) to be always on the alert to the enticements of his senses, and to develop non-attachment towards the sensory objects in order to progress spiritually so that we don’t end up squandering this human birth (which is said to be rare and precious) in sensory pursuits.

  • ਆਜੁ ਮਿਲਾਵਾ ਸੇਖ ਫਰੀਦ ਟਾਕਿਮ ਕੂੰਜੜੀਆ ਮਨਹੁ ਮਚਿੰਦੜੀਆ ॥: O Sheikh Farid! Here and now (Rabb) can be realized, (so) control the senses that stir the mind. (sggs 488).

In other words, the Gurbani does not want us to succumb to the ceaseless demands of the defiled senses — the Gurbani wants us to become the Gurmukh.

  • ਆਸ ਅਨਿਤ ਗੁਰਮੁਖਿ ਮਿਟੈ ਨਾਨਕ ਨਾਮ ਅਰੋਗ ॥੧॥: Desires for transitory things (ਨਾਸ-ਵੰਤ ਪਦਾਰਥਾਂ ਦੀ ਆਸ) are effaced for (the person) who has become the Gurmukh; O Nanak; Naam alone keeps (that person) free of the disease (of desires etc.) ||1|| (sggs 254).
  • ਮਿਠਾ ਸੋ ਜੋ ਭਾਵਦਾ ਸਜਣੁ ਸੋ ਜਿ ਰਾਸਿ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਜਾਣੀਐ ਜਾ ਕਉ ਆਪਿ ਕਰੇ ਪਰਗਾਸੁ ॥੨॥ : That which is pleasing is sweet (if its suitable to one’s body), and friend is that which is sincere. Nanak, only that person is known as a Gurmukh (Enlightened or Guru Shabad-Oriented mindset), who (with self efforts) Enlightens himself with the divine Wisdom of the Guru’s Shabad. ||2|| (sggs 517).
  • ਸਜਣ ਸੇਈ ਨਾਲਿ ਮੈ ਚਲਦਿਆ ਨਾਲਿ ਚਲੰਨ੍ਹ੍ਹਿ ॥ ਜਿਥੈ ਲੇਖਾ ਮੰਗੀਐ ਤਿਥੈ ਖੜੇ ਦਿਸੰਨਿ ॥੧॥ ਰਹਾਉ ॥: (Virtues – ਗੁਣ) alone are my friends, who (always) travel along with me; and where the accounts are called for (i.e., wherever I’m in trouble, my Virtues) appear standing with me. ||1||Pause|| (sggs 729).

At the same time, the Gurbani does not want us to starve either, or stop drinking water or breathing air etc.!

  • ਤਿਨ ਕਾ ਖਾਧਾ ਪੈਧਾ ਮਾਇਆ ਸਭੁ ਪਵਿਤੁ ਹੈ ਜੋ ਨਾਮਿ ਹਰਿ ਰਾਤੇ ॥ ਤਿਨ ਕੇ ਘਰ ਮੰਦਰ ਮਹਲ ਸਰਾਈ ਸਭਿ ਪਵਿਤੁ ਹਹਿ ਜਿਨੀ ਗੁਰਮੁਖਿ ਸੇਵਕ ਸਿਖ ਅਭਿਆਗਤ ਜਾਇ ਵਰਸਾਤੇ ॥: Those whose (minds) are imbued with the divine Naam (Wisdom, Virtues etc.), their food, clothes and wealth are untainted (i.e. obtained by fair means). Their houses, mansions, palaces and inns for travelers — where Gurmukh Sikhs and needy travelers go and benefit — are all untainted (i.e. free of ill-gotten money). (sggs 648).

In short, the Gurbani challenges us to be engaged in this world, but with a detached attitude and with Wisdom (ਅਕਲ, ਬਿਬੇਕ-ਬੁੱਧ, keen understanding, discerning intelligence) — be in the word, but not of the world!

  • ਨਾਨਕ ਸਤਿਗੁਰਿ ਭੇਟਿਐ ਪੂਰੀ ਹੋਵੈ ਜੁਗਤਿ ॥ ਹਸੰਦਿਆ ਖੇਲੰਦਿਆ ਪੈਨੰਦਿਆ ਖਾਵੰਦਿਆ ਵਿਚੇ ਹੋਵੈ ਮੁਕਤਿ ॥: O Nanak! Meeting the Satigur (ਸੱਚਾ ਗਿਆਨ) then one learns the perfect Way to live life. (Thus following that) he is liberated while laughing, playing, dressing and eating (i.e. one remains free from worldly temptations and their corrupting influence while living in the world). (sggs 522).

Thus, the Gurbani asks us to make the senses widow!

  • ਦਸ ਨਾਰੀ ਮੈ ਕਰੀ ਦੁਹਾਗਨਿ ॥ ਗੁਰਿ ਕਹਿਆ ਏਹ ਰਸਹਿ ਬਿਖਾਗਨਿ ॥ ਇਨ ਸਨਬੰਧੀ ਰਸਾਤਲਿ ਜਾਇ ॥ ਹਮ ਗੁਰਿ ਰਾਖੇ ਹਰਿ ਲਿਵ ਲਾਇ ॥੫॥: I have made widows of the ten sensory organs (I don’t engage in sense-gratification anymore). The Guru has told (i.e., the Gurbani’s Giaan or Wisdom has revealed to me) that pleasures (sense-gratifications) are the poison-fire (that brings death to the spiritual life: ਆਤਮਕ ਮੌਤ). Those who associate with them fall into lower region (of consciousness, degradation or downfall of Spiritual Life – spiritual death, ਆਤਮਕ ਮੌਤ, ਅਧੋਗਤਿ…). By attuning me to the Lord, the Guru (i.e, the Gur-Giaan or Wisdom) has saved me (from the sense pleasures) ||5|| (sggs 1347).

In short, the Gurbani (SGGS) wants the mind to engage in the spiritual State of BECOMING (the Gurbani, Shabad, Naam, Godly Virtues, Giaan-Wisdom, Hukam …).

  • ਪੰਚ ਪਰਵਾਣ ਪੰਚ ਪਰਧਾਨੁ ॥ ਪੰਚੇ ਪਾਵਹਿ ਦਰਗਹਿ ਮਾਨੁ ॥ ਪੰਚੇ ਸੋਹਹਿ ਦਰਿ ਰਾਜਾਨੁ ॥ ਪੰਚਾ ਕਾ ਗੁਰੁ ਏਕੁ ਧਿਆਨੁ ॥ ਜੇ ਕੋ ਕਹੈ ਕਰੈ ਵੀਚਾਰੁ ॥ ਕਰਤੇ ਕੈ ਕਰਣੈ ਨਾਹੀ ਸੁਮਾਰੁ ॥ : (The spiritual State of BECOMING results) my Five (senses) become Accepted by my Conscience as a Leader to lead my spiritual Journey. My Five (senses) stand dignified in the court of my Conscience. My five (senses) now stand elegant in the pathway of Realizing my Creator (Within). My five (senses) have the One Creator as the Essence of their Focus. Should one undertake to narrate the discourse (that have the One Creator as the Essence of their Focus). The spiritual accomplishment of the Conscience (that is in command of the five senses that have the One Creator as the Essence of their Focus) is beyond computation. (sggs 3).
  • ਧੌਲੁ ਧਰਮੁ ਦਇਆ ਕਾ ਪੂਤੁ ॥ ਸੰਤੋਖੁ ਥਾਪਿ ਰਖਿਆ ਜਿਨਿ ਸੂਤਿ ॥ : Pure Dharma is the offspring (of the divine Virtue of) Compassion. (The offspring of Compassion is) spiritual Contentment that anchors and binds (the five senses). (sggs 3).
  • ਸੋ ਦਰੁ ਕੇਹਾ ਸੋ ਘਰੁ ਕੇਹਾ ਜਿਤੁ ਬਹਿ ਸਰਬ ਸਮਾਲੇ ॥ : Wondrous (‘ਕੇਹਾ’) is the mind (‘ਦਰੁ’) and wondrous the Conscience (‘ਘਰੁ’) that reign (‘ਬਹਿ’) in complete command (‘ਸਮਾਲੇ’) of my senses. (sggs 6).


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