ਕਰਤੂਤਿ ਪਸੂ ਕੀ ਮਾਨਸ ਜਾਤਿ॥
(kartoot pasoo kee maanas jaat).
In bani Sukhmani, Guru Arjun said “kartoot pasoo kee maanas jaat.” (GGS: 267). Why Guruji has to say this? Perhaps we never think and continue reading it turn by turn in search of ultimate peace as our burning desire. According to Gurbani the Inner Growth or progress depends on an individual's ability to gain control over the mind. In one way the mind is the root enemy, as all act or kartoot is originates from the mind. In Sri Guru Granth Sahib, gurbani compares human mind with the behavior of animals that can be compared with the human mind. The commonly used analogies of these animals are the camel the frog, the elephant, the dog, the monkey and the crow.
Having been fortunate to be born as a human being, we are urged by the Gurbani to use this life for serving the Self while living amidst the worldly activities. Upon realizing the truth, one will come to know that the Sevak, Sevaa, and the Akalpurakh are one and the same! Now let's check how human mind is compared as Kartoot pashoo ki!
As indicated in Gurbani, unaware of his true purpose of life, a Manmukh passes his life gratifying his senses. Consequently, he ends up doing everything contrary to the Teaching of the Gurmat.
ਮਨ ਕਰਹਲਾ ਮੇਰੇ ਪਿਆਰਿਆ ਵਿਚਿ ਦੇਹੀ ਜੋਤਿ ਸਮਾਲਿ ॥
Man karhalaa mere piaariyaa vichi dehee joti samaali:
The habit of wandering around is peculiar about the camel. Similarly, the Manmukh-mind wanders around as well. In lust, anger, greed, attachment, pride, selfishness, ignorance, etc. (i.e., corruption of Bikaars, “filth”) the mind also wanders around as the camel. Worldly attachment is so strong that despite the suffering, we do not want to give it up.
Suaan poosh jiyu hoi na soodho kahio na kaan dharai. Kahu Nanak bhaj Raam naam nit jaa te kaaj sarai. | (GGS: 536)
The mid that behaves like a dog's tail remains immersed in Bikaars (Haume or ego's faults: lust anger greed, attachment, and pride; and their countless variations like slander, enviousness, stubborn mindedness, etc.), empty rituals, unmeaning rites, slander, outwardly superficial show of religion and Spirituality, and so on.
A frog who has lived all his life in a well knows nothing about the existence of the land or world outside the well. It always thinks in terms relative to the well. Because of the limited faculties, experience, etc., it has no capacity to think otherwise.
Similarly, as indicated in the Gurbani, the man with his conditioned mind and senses is unable to attain Understanding (ਸੂਝ-ਬੂਝ). Until we are Awaken to the Divine Knowledge through the Shabad-Vichaar, and to our Mool within (Source of Origin), we all suffer from the frog-mind or frog-philosophy.
Koopu bhario jaise daadiraa kashu desu bidesu na boojh. Aise meraa manu bikhiaa bimohiaa kashu aaraa paaru na soojh ||1||
ਮਰਕਟ ਮੁਸਟੀ ਅਨਾਜ ਕੀ ਮਨ ਬਉਰਾ ਰੇ ਲੀਨੀ ਹਾਥੁ ਪਸਾਰਿ ॥ ਛੂਟਨ ਕੋ ਸਹਸਾ ਪਰਿਆ ਮਨ ਬਉਰਾ ਰੇ ਨਾਚਿਓ ਘਰ ਘਰ ਬਾਰਿ ॥੨॥
Marakat musattee anaaj kee man bouraa re leenee haathu pasaari. Shoottan ko sahasaa pariaa man bouraa re naachiou ghar ghar baari ||2|| (GGS: 336).
A narrow-necked pot, filled with grains and other eatables that monkeys love, is placed on the ground as a bait to trap them. As a monkey comes to take the grains, he puts his hand into the narrow-necked pot and grabs hold of the grains. Now, since his hand is full of grains, he cannot take his hand out of the narrow-necked pot and escape. In greed, thus, the foolish monkey does not open his hand and let go of the grains so that he can escape. On account of greed the monkey gets trapped and caught and made to dance door to door. Consequently, the monkey loses the freedom he had in the forest of abundance of grains and fresh fruits of his liking.
Human mind is much the same. The mind tied to Maya suffers from threefold tendency - Taamas, Raajas, and Saatav. “Crazy mind” can only produce crazy thoughts. On account of this craziness, it is trapped and caught in the transitory world, like the monkey. Trapped in bondage (Maya), we do not let go the Haume and its faults (lust, greed, anger).
Spiritually speaking, when we talk about a wild elephant, its three main aspects come to light: (1) elephants' lustful urges, (2) its conduct, which is like a drunkard being (3) its enormously fat size. The Gurbani compares all these aspects of an elephant with the human ego-mind (Haumai, Mayaic mind, conditioned mind, the consciousness of time-space-causation). On account of it cracked or modified state, the fat ego-mind sees infinite diversity in Unity. Although the ego-sense (Haumai) seems real to us, but in reality it's a long dream. First creating delusion and wickedness (corruption or falsehood), which later expand into sorrow, the ego-mind heads us to calamity.
ਮਨੁ ਮੈਗਲੁ ਸਾਕਤੁ ਦੇਵਾਨਾ ॥Manu maigalu saakatu devaanaa: The mind of the Saakat is like a crazy elephant (GGS: 415).
The elephant is known for his lustful nature, once lured by lust, the elephant gets trapped and captured. In this way, attracted by the lure of lust (Kaam), the elephant loses its world and freedom. Similarly, the deluded ego-mind is enticed by the enchanting and mirage-like world appearance and its gross objects (Maya). For the eg-mind, the enchanting material world is a snare.
ਕਊਆ ਕਹਾ ਕਪੂਰ ਚਰਾਏ ॥ ਕਹ ਬਿਸੀਅਰ ਕਉ ਦੂਧੁ ਪੀਆਏ ॥੨॥
Kaouooaa kahaa kapoor charaae. kah bisiar kaou doodhu piaae ||2||
A crow enjoys filth; therefore, its beak is always in the ordure! Its unpleasant sound of “kaaon kaaon” resembles the speech of a wrathful person. The Gurbani indicates that, without the true Shabad-Vichaar, one is a self-murderer and his life is like that of a crow, a mad dog, a donkey, etc. (i.e., a Manmukh). Just as a crow's beak always remains filled with filth. In the company of the bad crow bird (Manmukhs), the (Jeeva) did not recognize the importance of the Naam, Gur-Shabad, Gurmat, Aatam Giaan, and Spiritual Wisdom.
Human birth is a divine gift from God that comes with full package; as the body grows and develops, assembly takes place in its own course, as God is within; everything that belongs to Him is also within, including His Grace. Divine grace will start happening from our own center once the obstacle of haumai is overcome. Thus it is up to inner development, so gurmat says go in and find it. In Japji, Guru Nanak has stressed upon sunniye and manniye to unfold the divine grace through inner development. Let us be human and live like human and follow spiritual wisdom.
Gurmat Learning (North),
Toronto, Ontario, Canada.
ਸਿੰਘ ਸਭਾ ਯੂ ਐਸ ਏ ਤੇ ਛਪਣ ਵਾਲੀਆਂ ਰਚਨਾਵਾਂ ਦੇ ਵਿਚਾਰ ਲੇਖਕਾਂ ਦੇ ਨਿੱਜੀ ਹੁੰਦੇ ਹਨ।ਇਸ ਲਈ ਇਹ ਜਰੂਰੀ ਨਹੀਂ ਕਿ ਅਸੀਂ ਇਨ੍ਹਾਂ ਨਾਲ ਪੂਰੀ ਤਰ੍ਹਾਂ ਸਹਿਮਤ ਹੋਈਏ।