Whatever is in the Mind Comes Forth

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The the Gurmat (Wisdom-Giyan, Upadesh or Way of the Sri Guru Granth Sahib, SGGS) teaches 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 – Cosmic System-Rule-Law of Nature, ਕੁਦਰਤ ਦਾ ਨਿਯਮ. Simply put, it is the Divine Law of consequences – we humans are free to choose, but we are not free from the consequences of our choices.

  • ਜੇਹਾ ਵੇਖਹਿ ਤੇਹਾ ਵੇਖੁ ॥੧॥ : As we see (consider…), similar becomes our mental form or traits. ||1|| (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).

That said, the Gurbani teaches 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. This is the Gurbani’s edict.

  • ਜੋ ਜੀਇ ਹੋਇ ਸੁ ਉਗਵੈ ਮੁਹ ਕਾ ਕਹਿਆ ਵਾਉ ॥ ਬੀਜੇ ਬਿਖੁ ਮੰਗੈ ਅੰਮ੍ਰਿਤੁ ਵੇਖਹੁ ਏਹੁ ਨਿਆਉ ॥੨॥ : Whatever is in the mind comes out; (if the intention is something else, then the opposite) spoken words by themselves are just false expressions (i.e. one may try to hide one’s thoughts about something but what is in the mind comes out). Look at this strange thing, that a man sows poison (vices/Bikaar) but asks for nectar in return! ॥2॥ (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 asserted by the Gurbani, we humans are shaped by our own 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, so we become! The Gurbani says:

  • ਜਿਤੁ ਲਾਗੋ ਮਨੁ ਬਾਸਨਾ ਅੰਤਿ ਸਾਈ ਪ੍ਰਗਟਾਨੀ ॥ : That ‘Baasnaa’ (desire, passion, longing, propensity, fancy etc.) to which the mind is attached throughout life, that’s what become evident ultimately (that becomes the mind’s nature). (sggs 242).
  • ਖੇਤਿ ਸਰੀਰਿ ਜੋ ਬੀਜੀਐ ਸੋ ਅੰਤਿ ਖਲੋਆ ਆਇ ॥ : Whatever I plant in the farm of my body (i.e. my deeds…), that will appear before (ਪਰਗਟ) me in the end (i.e. ultimately, according to the Law of Nature, I will have to face consequences of my deeds). (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 reminding us to mend our mind or intellect (ਅਕਲ, ਬੁੱਧ…) – replace it with the Spiritual Wisdom / Virtues.

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

  • ਗਿਆਨੁ ਭਇਆ ਤਹ ਕਰਮਹ ਨਾਸੁ ॥੩॥ : When the spiritual Wisdom wells up within, then the (love of Mayaic efforts or) deeds end. ||3|| (sggs 1167).

In other words, as the Gurbani counsels, 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 or intellect needs to be transmuted (‘ਬੁਧਿ ਬਦਲੀ’) to the enlightening Message contained within the Guru Shabad.

  • ਗਿਆਨ ਖੜਗੁ ਲੈ ਮਨ ਸਿਉ ਲੂਝੈ ਮਨਸਾ ਮਨਹਿ ਸਮਾਈ ਹੇ ॥੩॥ : I fight to overcome the desires of my mind with the double-edged Sword (Kharag) of Wisdom (of the Satguru). ||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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