Two Minds

The Gurbani tells us that we Jeeva live in duality (Doojaa Bhaav, a dual existence, two-ness, ਦੁਚਿੱਤੀ-ਦੋ ਮੱਨ…). If we bravely and honestly examine our duality-ridden existence (Mayaic), we will come to realize that the Gurbani’s edict is very true.

At the present, we are cracked, divided, or fragmented like two pieces of Daal (ਦਾਲ – split seed of lintel – ਦਲੀ ਹੋਈ ਦਾਲ ਵਾਂਗ ਦੋ ਫਾੜ). So long the mind is split as “Daal“, it has no hope for Realizing its Mool (Source…).

  • ਬੀਉ ਬੀਜਿ ਪਤਿ ਲੈ ਗਏ ਅਬ ਕਿਉ ਉਗਵੈ ਦਾਲਿ ॥ ਜੇ ਇਕੁ ਹੋਇ ਤ ਉਗਵੈ ਰੁਤੀ ਹੂ ਰੁਤਿ ਹੋਇ ॥: Those who planted the seed (of Hari Naam-ਹਰੀ ਦਾ ਨਾਮ ਬੀਜ) have departed with honor; (but) for now the seed cannot sprout (because of duality, fragmentation-ਦਾਲ ਵਾਂਗ ਦੋ-ਫਾੜ ਹੋ ਰਹੇ, ਭਾਵ ਦੁਚਿੱਤਾ-ਪਨ, ਦੁਬਿਧਾ ਦੇ ਕਾਰਨ ਜੀਵਾਂ ਦਾ ਮਨ ਨਾਮ ਵਿਚ ਨਹੀਂ ਜੁੜਦਾ…). The seed sprouts only if the seed is whole (undivided, Saabat-ਸਾਬਤ…) and if the season is proper (similarly, the Naam-seed sprouts within only if the mind and Consciousness – ਮੱਨ ਅਤੇ ਚਿੱਤ – are one: whole, complete, unfragmented, total, Saabat-ਸਾਬਤ…). (sggs 468).

As we live in duality, there are two minds or two Chitt at work:
(1). One is the Inner Consciousness, sentient –  Mool (Jot Saroop, Brahm…).
(2). The Other is the outer consciousness, connected to Maya –  which is connected to the brain, in turn, the brain is connected to the senses. This outer mind or the outer consciousness is Born out of Inner Consciousness, and it has to merge with the Inner Consciousness (Brahm Leen…).

First off, it’s not that these are two separate entities. These are two divisions of the same one consciousness (ਚੇਤਨਾ ਦੇ ਦੋ ਭਾਗ, ਦੁਚਿੱਤੀ, two-ness…). But they are only different by figures of speech.

For example, both the ocean and the waves are water. Waves arise at the surface of the ocean due to wind. If there is no wind created disturbance (as deep below the surface of the ocean), there will be no waves. Although both the ocean and its waves are made of the same one water, but for the sake of discussion one is called the ocean and the other is called the wave.

Similarly, although both the gold and gold-bracelet are one and the same gold, but for the sake of discussion one is called the gold and the other is called the bracelet.

  • ਜਲ ਤੇ ਤਰੰਗ ਤਰੰਗ ਤੇ ਹੈ ਜਲੁ ਕਹਨ ਸੁਨਨ ਕਉ ਦੂਜਾ ॥੧॥: Jal te trang trang te jalu kahan sunana kaou dojaa ||1|| (sggs 1252).
  • ਤੋਹੀ ਮੋਹੀ ਮੋਹੀ ਤੋਹੀ ਅੰਤਰੁ ਕੈਸਾ ॥ ਕਨਕ ਕਟਿਕ ਜਲ ਤਰੰਗ ਜੈਸਾ ॥੧॥: Tohee mohee mohee tohee… (sggs 93).
  • ਆਪਹਿ ਏਕੁ ਆਪਿ ਬਿਸਥਾਰੁ ॥: Aapahi eku aapi bisathaaru (sggs 292).
  • ਮਨ ਮਹਿ ਆਪਿ ਮਨ ਅਪੁਨੇ ਮਾਹਿ ॥: Man mahi aapi man apune maahi (sggs 279).

Similarly, for the sake of discussion (“ਕਹਨ ਸੁਨਨ ਕਉ ਦੂਜਾ”: Kahan sunana kaou dojaa), the relationship between the mind and Aatmaa can be said as between the ocean and waves, gold and a gold-bracelet, clay and a clay-pot, etc., but in essence they are not separate (“ਭਿੰਨ ਨ ਕਹਨਾ ਜਾਈ”: Bhinn n kahanaa jaaee). Simply put: When the mind does not listen to Chitt or the Inner Voice (ਅੰਤਰ ਆਤਮਾ ਦੀ ਆਵਾਜ), it behaves as a separate entity.

These two minds can be represented as follows (“ਕਹਨ ਸੁਨਨ ਕਉ”):

(1) Half mind (ਅਰਧ – ਚੇਤਨਾ ਦਾ ਅੱਧਾ ਭਾਗ) = external mind attached to Maya or desires (ਮਨਸਾ-ਇੱਛਾ), disconnected from its Mool or Divine Hukam-Bhaanaa, connected with Maya or body, Doubt-ridden, Bikaaree (ਬੁਰਾਈ…), conditioned consciousness, Haumai-mind or ego-mind, external Chitt-ਤ੍ਰਿਕੁਟੀ ਰਾਹੀਂ ਸੰਸਾਰ ਨਾਲ ਜੁੜੀ ਹੋਈ ਬਾਹਰਲੀ ਚੇਤਨਾ, ਕੂੜਿਆਰਾ, ਅਧਰਮੀ, ਝੂਠਾ, ਮਨਮੁਖ, ਅਪਣੇ ਭਾਣੇ ਵਿਚ ਚਲਣ ਵਾਲਾ, ਅਸੁਧ, ਸਵਾਰਥੀ, ਮਾਇਕੀ ਇੱਛਾ-ਧਾਰੀ ਮੰਨ, ਅਸਾਧ, ਅਸੰਤ…

(2) The other half mind (ਦੂਜਾ ਮੱਨ – ਚੇਤਨਾ ਦਾ ਦੂਜਾ ਅੱਧਾ ਭਾਗ) = Inner Chitt (ਅੰਤਰ ਆਤਮਾ ਦੀ ਆਵਾਜ) – Inner mind or discerning intellect (beyond Maya, ਇੱਛਾ ਰਹਿਤ ਮੱਨ…) connected with Truth (ਸੱਚ…), connected to the Divine Hukam or Bhaanaa: Unconditioned Consciousness, Bibek Budhi– ਅਕਲ, Inner Voice, Joti, ਸਚਿਆਰਾ, ਧਰਮੀ (ਧਰਮਰਾਜ), ਗੁਰਮੁਖ, ਸੁਧ, ਪਰਮਾਰਥੀ, ਸਚਾ-ਸੁਚਾ, ਮਾਇਆ ਤੋਂ ਪਰੇ, ਸਾਧ, ਸੰਤ…

In other words, the one half is the lower self of the body-mind-intellect personality with all its worldly expressions (caught in Maya, doubts, desires- ਇੱਛਾ ਸਹਿਤ…). It acts as a mask, or as an actor upon the stage of the human drama (ਨਾਨਾ ਰੂਪ ਜਿਉ ਸ੍ਵਾਗੀ ਦਿਖਾਵੈ ॥: Naanaa roop jiou svaagee dikhaavai, sggs 278). Although it is a reflection of the Original Mool (“ਜੋਤਿ ਸਰੂਪੁ”), but because of conditioning, this truth is hidden from it. So it begins to identify itself with the body-frame and the world, claiming all kind of possessiveness.

  • ਭੂਲਿਓ ਮਨੁ ਮਾਇਆ ਉਰਝਾਇਓ ॥ Bhoolio manu maya ourajhaaio (sggs 702).

And, the second half is not the body-mind-intellect personality, but is the Higher Self, which is Changeless, Invisible, Undying, Pure, Chit (ਚਿਤ, Mool, Jot Saroop...); beyond Maya (ਇੱਛਾ ਰਹਿਤ) – the Impartial Witness or the Detached Observer, within.

  • ਇਉ ਕਹੈ ਨਾਨਕੁ ਮਨ ਤੂੰ ਜੋਤਿ ਸਰੂਪੁ ਹੈ ਅਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ॥੫॥: Thus says Nanak – O mind! You are embodiment of Pure Light (Pure Consciousness, Pure Nature, Original or Real Nature, Wisdom, Virtues – Jot Saroop …)! Recognize your Mool (ਅਪਣੇ ਆਪ ਦੀ ਪਛਾਣ, recognition of mind’s Original or True Nature – Jot Saroop…) ||5|| (sggs 441).
  • ਮਨ ਮਹਿ ਜੋਤਿ ਜੋਤਿ ਮਹਿ ਮਨੂਆ ਪੰਚ ਮਿਲੇ ਗੁਰ ਭਾਈ ॥: Man mahi jiti joti mahi manooaa… (sggs 879).

The apparent split, division, crack or fragmentation of the mind is the result of our intellect (ਬੁਧਿ-Budhi) adopting Durmat (ਦੁਰਮਤ, evil or corrupt intellect, doubt-ridden…), love for Maya, desires (ਇੱਛਾਵਾਂ, self-will), etc. On account of this fascination for Maya, our mind either ignores or overrules what our Inner mind or Bibek Budhi tells us. Simply put, when the mind is ridden with delusion the Mool is not perceived (“ਜਬ ਹਮ ਹੋਤੇ ਤਬ ਤੂ ਨਾਹੀ”); and when the Mool is perceived; the deluded mind folds its tent and disappears (“ਅਬ ਤੂਹੀ ਮੈ ਨਾਹੀ”)!!

  • ਯਾ ਜੁਗ ਮਹਿ ਏਕਹਿ ਕਉ ਆਇਆ ॥ ਜਨਮਤ ਮੋਹਿਓ ਮੋਹਨੀ ਮਾਇਆ ॥: (Man) is born in this life only to become ONE (with Prabh, Mool, etc. – through Naam…). (But) ever since (man’s) birth, (he) has been enticed and deceived by Maya. (sggs 251).
  • ਜਬ ਹਮ ਹੋਤੇ ਤਬ ਤੂ ਨਾਹੀ ਅਬ ਤੂਹੀ ਮੈ ਨਾਹੀ ॥: Jab ham hote tab too naahee…  (sggs 657).

Therefore, our intellect’s (ਬੁਧਿ-Budhi) function or job is to understand the Gurbani, and join Mann and Chitt and make them One again (the state of “ਇਕ ਮਨਿ ਇਕ ਚਿਤਿ” – Ik Mani Ik Chiti, “ਸਾਬਤ ਸੂਰਤਿ”, Gurmukh-hood, etc. ). In other words, when our intellect (ਬੁਧਿ-Budhi) continually abides in the Gur-Shabad, then it instructs (counsel, discipline, etc.) the rebel mind (ਗੁਰਬਾਣੀ ਦਾ ਗਿਆਨ ਲੈਕੇ ਬੁਧਿ ਫਿਰ ਮਾਇਕੀ ਮੰਨ ਨੂੰ ਸਮਝਾਂਦੀ ਹੈ). The Gurbani tells us that this human life is the opportunity given to us to do just that!

  • ਮਨ ਸਮਝਾਵਨ ਕਾਰਨੇ ਕਛੂਅਕ ਪੜੀਐ ਗਿਆਨ ॥੫॥: To instruct the mind one ought to study Knowledge to some extent. ||5|| (sggs 340).
  • ਮਨ ਹੀ ਤੇ ਮਨੁ ਮਿਲਿਆ ਸੁਆਮੀ ਮਨ ਹੀ ਮੰਨੁ ਸਮਾਇਆ ॥: Man hee te manu miliaa suaamee man… (sggs 1259).
  • ਜਿਨਿ ਸਤਿਗੁਰੁ ਜਾਤਾ ਤਿਨਿ ਏਕੁ ਪਛਾਤਾ ॥: Jini satiguru jaataa tini eku pachhaataa (sggs 1070).

Simply put: When the mind is completely stabilized in its True Nature (“ਜੋਤਿ ਸਰੂਪੁ”), it is nothing but the Mool itself – beyond the pluralistic principle of Maya (Phurne-thoughts…), or beyond the dualistic or divided consciousness (i.e., male and female, etc.).

  • ਜਹ ਅਛਲ ਅਛੇਦ ਅਭੇਦ ਸਮਾਇਆ ॥: When (the mind is contained) in the (Mool, which is) Undeceiveable, Impregnable, Impenetrable; then how Maya can pervade him there? (sggs 291).
  • ਭਭਾ ਭੇਦਹਿ ਭੇਦ ਮਿਲਾਵਾ ॥ ਅਬ ਭਉ ਭਾਨਿ ਭਰੋਸਉ ਆਵਾ ॥ ਜੋ ਬਾਹਰਿ ਸੋ ਭੀਤਰਿ ਜਾਨਿਆ ॥ ਭਇਆ ਭੇਦੁ ਭੂਪਤਿ ਪਹਿਚਾਨਿਆ ॥੩੦॥: Bhabhaa bhedahi bhed milaavaa… (sggs 342).
  • ਕਬੀਰ ਮਨੁ ਪੰਖੀ ਭਇਓ ਉਡਿ ਉਡਿ ਦਹ ਦਿਸ ਜਾਇ ॥ ਜੋ ਜੈਸੀ ਸੰਗਤਿ ਮਿਲੈ ਸੋ ਤੈਸੋ ਫਲੁ ਖਾਇ ॥੮੬॥ ਕਬੀਰ ਜਾ ਕਉ ਖੋਜਤੇ ਪਾਇਓ ਸੋਈ ਠਉਰੁ ॥ ਸੋਈ ਫਿਰਿ ਕੈ ਤੂ ਭਇਆ ਜਾ ਕਉ ਕਹਤਾ ਅਉਰੁ ॥੮੭॥: O Kabeer! The mind becomes like a bird (as bird flies in different directions in search for food, etc., similarly) the mind soars and flies in ten directions (i.e., wanders around chasing mirage, desires, sense objects, Maya, etc.). According to the company (a man) keeps, gets the similar reward (i.e., acquires similar thinking or Soch, qualities…) ||86|| O Kabeer! (Through living a life with Wisdom, divine Virtues…, I) have realized That Place within (i.e., Nijj Ghar, Jot Saroop…) which I was searching. What I called ‘someone else’ before (i.e., whom I used to consider separate from me before, now I) have realized I’m That. ||87|| (sggs 1369).

The Gurbani cautions us – if we miss this chance, repeated suffering is certain:

  • ਇਸੁ ਪਉੜੀ ਤੇ ਜੋ ਨਰੁ ਚੂਕੈ ਸੋ ਆਇ ਜਾਇ ਦੁਖੁ ਪਾਇਦਾ ॥੨॥: That human who misses this chance, will suffer through coming and going. ||2|| (sggs 1075).

The Gurbani further tells us that we cannot Realize our Mool within (Source, Jot…) unless and until we become One again (Ik Mann Ik Chitt, Whole, Total, Undivided, Unconditioned, ਸਾਬਤ…). That is, all conditioning, fragmentations, divisions, duality, two-ness, etc., must vanish and only One must remain to Realize the Mool within.

  • ਏਕੁ ਰਹਿਆ ਤਾ ਏਕੁ ਦਿਖਾਇਆ ॥੨॥:  (When only) One (Truth) remains, then the One (Lord) is revealed (to him). ||2|| (sggs 886).

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:

  • ਮਾਣਕੁ ਮਨ ਮਹਿ ਮਨੁ ਮਾਰਸੀ ਸਚਿ ਨ ਲਾਗੈ ਕਤੁ ॥: Maanaku man mahi manu maarasee… (sggs 992).
  • ਮਨ ਸਿਉ ਮਨੁ ਮਿਲਾਇ ਸਭੁ ਜਗੁ ਜੀਤਾ ॥: Man siou manu milaai sabhu jagu jeetaa (sggs 231).
  • ਮਨ ਮਹਿ ਮਨੂਆ ਜੇ ਮਰੈ ਤਾ ਪਿਰੁ ਰਾਵੈ ਨਾਰਿ ॥: Man mahi manooaa je marai taa piru raavai naari (sggs 58).
  • ਨਾਨਕ ਮਨ ਹੀ ਤੇ ਮਨੁ ਮਾਨਿਆ ਨਾ ਕਿਛੁ ਮਰੈ ਨ ਜਾਇ ॥: Nanak man hee te manu maaniya na kishu marai na jaai (sggs 514).
  • ਮਨ ਤੇ ਮਨੁ ਮਾਨਿਆ ਚੂਕੀ ਅਹੰ ਭ੍ਰਮਣੀ ॥: Man te manu maaniaa chookee aham bhramanee (sggs 227).

So the Gurbani asks us to become single minded (“ਇਕ ਮਨਿ ਇਕ ਚਿਤਿ” ਹੋ ਕੇ – Ik Mani Ik Chiti…). That is, the separated mind must link back to its Source (Mool). All Guroos and Bhagats have practically demonstrated to the entire world that this can be done here and now:

  • ਤੇਰੇ ਜਨ ਧਿਆਵਹਿ ਇਕ ਮਨਿ ਇਕ ਚਿਤਿ ਤੇ ਸਾਧੂ ਸੁਖ ਪਾਵਹਿ ਜਪਿ ਹਰਿ ਹਰਿ ਨਾਮੁ ਨਿਧਾਨ ॥ (sggs 1298).
  • ਅਰਧਿ ਕਉ ਅਰਧਿਆ ਸਰਧਿ ਕਉ ਸਰਧਿਆ ਸਲਲ ਕਉ ਸਲਲਿ ਸੰਮਾਨਿ ਆਇਆ ॥ ਬਦਤਿ ਜੈਦੇਉ ਜੈਦੇਵ ਕਉ ਰੰਮਿਆ ਬ੍ਰਹਮੁ ਨਿਰਬਾਣੁ ਲਿਵ ਲੀਣੁ ਪਾਇਆ ॥੨॥੧॥: Aradhi kaou aradhiaa… (sggs 1106).

Therefore, as the Gurbani indicates, the greatest Sidhi (ਸਿਧਿ) in this world is to annihilate the Mayaic mind, and become Ik Mann Ik Chitt – the Gurmukh State.

  • ਮਮਾ ਮਨ ਸਿਉ ਕਾਜੁ ਹੈ ਮਨ ਸਾਧੇ ਸਿਧਿ ਹੋਇ ॥ ਮਨ ਹੀ ਮਨ ਸਿਉ ਕਹੈ ਕਬੀਰਾ ਮਨ ਸਾ ਮਿਲਿਆ ਨ ਕੋਇ ॥੩੨॥: MAMMA: (The mortal’s real purpose or business of life) is with his own mind; (and that purpose or business) is to discipline or control his mind; by doing so, Spiritual Understanding (Soojh or Samajh of the Formless or Niraakaar…) is obtained (and thus life’s real purpose is realized). Kabeer says (that the real work of a person) is with the mind alone. (For he) has not met anything like the mind! ||32|| (sggs 342).

In nutshell, when the consciousness is exteriorized (extrovert, divided, scattered, ਬਾਹਰਮੁਖੀ…), it is the mind. To the contrary, when the consciousness is internalized (introvert, stable, ਅੰਤਰਮੁਖੀ, ਟਿਕੀ ਹੋਈ…), it is the Chitt…

Simply put: When the deluded mind re-traces its steps back to its Original Source (through the untainted Giaan or Wisdom of the Gurbani), then its like water mixing with water, milk mixing with milk…:

  • 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).
  • ਨਾਨਕ ਲੀਨ ਭਇਓ ਗੋਬਿੰਦ ਸਿਉ ਜਿਉ ਪਾਨੀ ਸੰਗਿ ਪਾਨੀ ॥੩॥੧੧॥: Nanak leen bhaio gobind siou… (sggs 633).
  • ਜੀਉ ਪੀਉ ਬੂਝਉ ਨਹੀ ਘਟ ਮਹਿ ਜੀਉ ਕਿ ਪੀਉ ॥੨੩੬॥: Jeeou peeou boojhou nahee… (sggs 1377).
  • ਮਨ ਹੀ ਤੇ ਮਨੁ ਮਿਲਿਆ ਸੁਆਮੀ ਮਨ ਹੀ ਮੰਨੁ ਸਮਾਇਆ ॥: Man hee te manu miliaa suaamee man… (sggs 1259).

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