Whatever is in the Mind Comes Forth

The the Gurmat (Wisdom, Giaan, Upadesh or Way of the Sri Guru Granth Sahib, SGGS) tells us that as we see, similar becomes our mental form.

In short, with the same intention with which we interact with other human beings, similar Sanskaars (impressions, etc.) come together and become our own separate mental form; similar becomes our ‘Haou’ (ਹਉ-ego, I, me, mine, Haumai, etc.). Thus different exitance of each being or the different ‘I’ in each one of us is formed according to the Hukam — System-Rule-Law of Nature, ਨਿਯਮ. According to that Hukam, a human being becomes a separate selfish being.

  • ਜੇਹਾ ਵੇਖਹਿ ਤੇਹਾ ਵੇਖੁ ॥੧॥: As we see, similar becomes our mental form. (sggs 466).
  • ਜਾ ਕੈ ਜੀਅ ਜੈਸੀ ਬੁਧਿ ਹੋਈ ॥ ਕਹਿ ਕਬੀਰ ਜਾਨੈਗਾ ਸੋਈ ॥੪੫॥: Says Kabeer! According to the intellect (Budhi, ਅਕਲ…) within the mind, so does one come to understand. ||45|| (sggs 343).
  • ਮਨ ਕਾ ਸੁਭਾਉ ਸਭੁ ਕੋਈ ਕਰੈ ॥: Every one acts according to his mind’s nature (habit, disposition, inclination…). (sggs 1167).

The Gurbani Indicates that as is the mental form or intellect, that comes forth (becomes manifest, apparent, evident, etc.).

To say it otherwise, mere words of mouth by themselves are of no use. For example, if we have something else inside and we say something else on the outside, that sort of conduct is deceptive and useless. This is the Gurbani’s edict.

  • ਜੋ ਜੀਇ ਹੋਇ ਸੁ ਉਗਵੈ ਮੁਹ ਕਾ ਕਹਿਆ ਵਾਉ ॥: Whatever is in the mind (i.e., intellect, wisdom, intention, motive, ਨੀਯਤ…) comes forth; spoken words are of no use (i.e., useless if a person has something else in his mind). (sggs 474).

Why is it that the spoken words are of no use if a person has something else in his mind?

The Gurbani answers in the next verse. That is, if one were to sow the seed of poison (love or hunger of Maya, Mayaic efforts or deeds…), then he should not expect Amrit ( Naam) to grow from that seed of poison!

  • ਬੀਜੇ ਬਿਖੁ ਮੰਗੈ ਅੰਮ੍ਰਿਤੁ ਵੇਖਹੁ ਏਹੁ ਨਿਆਉ ॥੨॥: (It’s strange that) the mortal sows poison (i.e., the intention is towards Bikaar) and demands Amrit (Naam). (sggs 474).

Similarly, Bhagat Fareed Jee says that if one is to sow Kikkar (‘ਕਿਕਰਿ’: a tree with long thorns and very tiny leaves), then he should not wish grapes! Or, if one is to spin wool, then he should not wish to wear silk!

  • ਫਰੀਦਾ ਲੋੜੈ ਦਾਖ ਬਿਜਉਰੀਆਂ ਕਿਕਰਿ ਬੀਜੈ ਜਟੁ ॥ ਹੰਢੈ ਉਂਨ ਕਤਾਇਦਾ ਪੈਧਾ ਲੋੜੈ ਪਟੁ ॥੨੩॥: O Fareed! The farmer plants acacia trees (ਕਿਕਰਾਂ), and wishes for Bijouree grapes! He is spinning wool (all his life), but he wishes to wear silk! ||23|| (sggs 1379).

Clearly, as indicated by the Gurbani, we are shaped by our mental form.

  • ਜੇਹੀ ਸੁਰਤਿ ਤੇਹਾ ਤਿਨ ਰਾਹੁ ॥: As is (beings’) awareness, so is (their) way (sggs 25).
  • ਜੇਹੀ ਸੁਰਤਿ ਤੇਹੈ ਰਾਹਿ ਜਾਇ ॥੩॥: As is one’s understanding, that’s the way he walks (or lives). ||3|| (sggs 662).
  • ਜੈਸਾ ਸੇਵੈ ਤੈਸੋ ਹੋਇ ॥੪॥: (It is a matter of principle that man) becomes himself as he serves (Bhagti etc.). ||4|| (sggs 223).
  • ਮਨ ਕਾ ਕਹਿਆ ਮਨਸਾ ਕਰੈ ॥: Man carries out the dictates of his mind. (sggs 832).

Simply put, as is the mind, that we become. The Gurbani says:

  • ਜਿਤੁ ਲਾਗੋ ਮਨੁ ਬਾਸਨਾ ਅੰਤਿ ਸਾਈ ਪ੍ਰਗਟਾਨੀ ॥: That Vaasanaa, to which the mind is attached, at the end, becomes manifest (sggs 242).

In other words, as is the mind, so we become!

  • ਖੇਤਿ ਸਰੀਰਿ ਜੋ ਬੀਜੀਐ ਸੋ ਅੰਤਿ ਖਲੋਆ ਆਇ ॥: Whatever one plants in the farm of the body, that will appear before him (ਪਰਗਟ) in the end. (sggs 1417).
  • ਜੈਸੀ ਪਿਆਸ ਹੋਇ ਮਨ ਅੰਤਰਿ ਤੈਸੋ ਜਲੁ ਦੇਵਹਿ ਪਰਕਾਰ ॥:  As is the thirst (desires or cravings) within their minds, so is the water which (the Hukam: System-Rule-Law of Nature) gives to them (sggs 504).
  • ਏਕ ਨਦਰਿ ਕਰਿ ਵੇਖੈ ਸਭ ਊਪਰਿ ਜੇਹਾ ਭਾਉ ਤੇਹਾ ਫਲੁ ਪਾਈਐ ॥: (The Satguru) looks alike upon all, but we receive the fruits according to our own motives (ਭਾਵਨਾ, ਨੀਅਤ, etc.) (sggs 602).

No wonder the Gurbani never gets tired of telling us to mend our mind or intellect (ਅਕਲ, ਬੁੱਧ…) – replace it with the Aatam-Giaan (Spiritual Wisdom) of the Gurbani.

The sowing of the ‘poison’ (love or hunger of Maya, Mayaic efforts or deeds…) ends when the mind unbrokenly remains established in the Aatam-Giaan (Spiritual Wisdom, ਉੱਚ-ਜੀਵਨ ਦੀ ਸੂਝ…) of the Gurbani.

  • ਗਿਆਨੁ ਭਇਆ ਤਹ ਕਰਮਹ ਨਾਸੁ ॥੩॥: With the Divine Knowledge (ਉੱਚ-ਜੀਵਨ ਦੀ ਸੂਝ) ends the deeds (Mayaic efforts) ||3|| (sggs 1167).

In other words, as the Gurbani indicates, one’s false or unripe intellect (ਹੋਛੀ ਅਕਲ, ‘ਬੁਧਿ ਕਾਚੀ’) must change.

  • ਕਹਿ ਕਬੀਰ ਬੁਧਿ ਹਰਿ ਲਈ ਮੇਰੀ ਬੁਧਿ ਬਦਲੀ ਸਿਧਿ ਪਾਈ ॥੨॥੨੧॥੭੨॥: Says Kabeer! (Wisdom) has taken away my (worldly) intelligence (ਅਕਲ). With this altered intelligence, now I have obtained Sidhi (Spiritual Perfection…). ||2||21||72|| (sggs 339).

In short, the Mayaic Budhi needs to be transmuted (‘ਬੁਧਿ ਬਦਲੀ’) to the Gurbani’s Divine Knowledge (Prachand Giaan of the Gurbani…).

  • ਗਿਆਨ ਖੜਗੁ ਲੈ ਮਨ ਸਿਉ ਲੂਝੈ ਮਨਸਾ ਮਨਹਿ ਸਮਾਈ ਹੇ ॥੩॥: Taking up the Sword of the Spiritual Wisdom, struggle with the mind, and (all Mayaic desires, thoughts, ਫੁਰਨੇ, ਖੋਟੀ ਮਨਸਾ, etc., ) born of the mind are nipped within the mind. ||3|| (sggs 1022).
  • ਗਿਆਨੁ ਪ੍ਰਚੰਡੁ ਬਲਿਆ ਘਟਿ ਚਾਨਣੁ ਘਰ ਮੰਦਰ ਸੋਹਾਇਆ ॥: In the Heart or mind (of that person who loves Naam: Wisdom…) the bright light of the Wisdom shines brightly, all his senses become the possessors of beautiful spiritual life. (sggs 775).

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