Prof Hardev Singh Virk
SPNer
Introduction:
Sri Guru Granth Sahib (SGGS), the Sikh scripture, is a unique creation in the
history of world religions as it contains the sacred writings of Sikh Gurus and
more than 30 saints and bards belonging to different religious and cultural
traditions of India. Sikhism is a monotheistic religion and hence, believes that
"God" is One, and prevails in everything, as symbolized by the symbol Ik
Onkar (one all pervading spirit). The fundamental belief of Sikhism is that God
exists, indescribable yet knowable and perceivable to anyone who surrenders
his ego and Loves the Almighty. The Sikh Gurus have described God in
numerous ways in their hymns included in the SGGS, the holy
scripture of Sikhism, but the oneness of the deity is consistently emphasized
throughout.
God is described in the Mool Mantar (lit. Prime Utterance), the commencing
verse in the SGGS:
ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ
ikk ōankār sat(i)-nām(u) karatā purakh(u) nirabha'u niravair(u) akāla mūrat(i)
ajūnī saibhan(g) gur(a) prasād(i).
There is but one all pervading spirit, and it is called the truth, It exists in all
creation, and it has no fear, It does not hate and, it is timeless, universal and
self-existent! You will come to know it through the grace of the Guru.
Mind, Body and Soul connection in SGGS: The human being is comprised of
three components, Mind, Body and Soul. For a healthy person, all these
components need to function in an efficient and coordinated manner. Your
mind, body and soul all have to work together in harmony. What is confirmed
by Gurbani is that the body, mind and soul are three distinct and necessary
components that make up a person; further, that these are all the product of God
and together these three separate components function in unity to excel the
human being to the highest spiritual heights.
SGGS explores the relationship between mind, body and soul. Human body is
obtained by good fortune after passing through a cycle of 8.4 million species as
ordained in Hindu scriptures, and is considered to be a gift of God. Body needs
to be nurtured as it is the abode of God. Guru Nanak considers the human body
as a vehicle of soul. Prime importance is given to soul in Sikh metaphysics.
Body is also called temple of God (Hari Mandir). If a man’s soul is not tuned to
God, he is as good as dead.
ਵਡੈ ਭਾਗਿ ਇਹੁ ਸਰੀਰੁ ਪਾਇਆ ॥ ਮਾਣਸ ਜਨਮਿ ਸਬਦਿ ਚਿਤੁ ਲਾਇਆ ॥
ਬਿਨੁ ਸਬਦੈ ਸਭੁ ਅੰਧ ਅੰਧੇਰਾ ਗੁਰਮੁਖਿ ਕਿਸਹਿ ਬੁਝਾਇਦਾ
vadai bhaag ih sareer paa-i- aa. maanas janam sabad chit laa-i- aa.
bin sabdai sabh anDh anDhayraa gurmukh kiseh bujhaa-idaa.
By great good fortune, I obtained this body; in this human life, I have focused
my consciousness on the Word of the Shabad. Without the Shabad, everything
is enveloped in utter darkness; only the Gurmukh understands.
(SGGS, M. 3, P. 1065)
ਜੀਉ ਪਾਇ ਤਨੁ ਸਾਜਿਆ ਰਖਿਆ ਬਣਤ ਬਣਾਇ ॥ ਅਖੀ ਦੇਖੈ
ਜਿਹਵਾ ਬੋਲੈ ਕੰਨੀ ਸੁਰਤਿ ਸਮਾਇ ॥ ਪੈਰੀ ਚਲੈ ਹਥੀ ਕਰਣਾ ਦਿਤਾ
ਪੈਨੈ ਖਾਇ ॥ ਜਿਨਿ ਰਚਿ ਰਚਿਆ ਤਿਸਹਿ ਨ ਜਾਣੈ ਅੰਧਾ ਅੰਧੁ
ਕਮਾਇ ॥ ਜਾ ਭਜੈ ਤਾ ਠੀਕਰੁ ਹੋਵੈ ਘਾੜਤ ਘੜੀ ਨ ਜਾਇ ॥ ਨਾਨਕ
ਗੁਰ ਬਿਨੁ ਨਾਹਿ ਪਤਿ ਪਤਿ ਵਿਣੁ ਪਾਰਿ ਨ ਪਾਇ ॥
jee-o paa-ay tan saaji-aa rakhi-aa banat banaa-ay. akhee daykhai jihvaa bolai
kannee surat samaa-ay. pairee chalai hathee karnaa ditaa painai khaa-ay. jin rach
rachi-aa tiseh na jaanai anDhaa anDh kamaa-ay. jaa bhajai taa theekar
hovai ghaarhat gharhee na jaa-ay. naanak gur bin naahi pat pat vin paar na paa-
ay.
He placed the soul in the body which He had fashioned. He protects the
Creation which He has created. With their eyes, they see, and with their
tongues, they speak; with their ears, they bring the mind to awareness. With
their feet, they walk, and with their hands, they work; they wear and eat
whatever is given. They do not know the One who created the Creation. The
blind fools do their dark deeds. When the pitcher of the body breaks and
shatters into pieces, it cannot be re-created again. O Nanak, without the Guru,
there is no honour; without honour, no one is carried across.
(SGGS, M.1, P.138)
ਹਰਿ ਮੰਦਰੁ ਏਹੁ ਸਰੀਰੁ ਹੈ ਗਿਆਨਿ ਰਤਨਿ ਪਰਗਟੁ ਹੋਇ ॥
ਮਨਮੁਖ ਮੂਲੁ ਨ ਜਾਣਨੀ ਮਾਣਸਿ ਹਰਿ ਮੰਦਰੁ ਨ ਹੋਇ ॥
har mandar ayhu sareer hai gi-aan ratan pargat ho-ay.
manmukh mool na jaannee maanas har mandar na ho-ay.
This body is the Temple of the Lord, in which the jewel of spiritual wisdom is
revealed. The self-willed manmukhs do not know anything at all; they do not
believe that the Lord's Temple is within.
(SGGS, M.3, P. 1346)
There are 105 hymns in SGGS where connection between mind and body is
elaborated. The mind and body are offered to the Guru by the devotee in utter
devotion. The Lord comes to dwell in the body of the devotee and his mind and
body blossom forth and flourish. The fire of ego is extinguished and a soothing
effect is produced in both body and mind:
ਤਨੁ ਮਨੁ ਗੁਰ ਪਹਿ ਵੇਚਿਆ ਮਨੁ ਦੀਆ ਸਿਰੁ ਨਾਲਿ ॥
ਤਾਨ ਮਾਨ ਗੁਰ ਪੲਹ ਵਾਯਚਹ੍ਤਿਾਾ ਮਾਨ ਡੲੲ੍ਤਾਾ ਸਰਿ ਨਾਾਲ॥
I have sold my body and mind to the Guru,
and I have given my mind and head as well.
(SGGS, M. 1, P. 20)
ਸਭੁ ਤਨੁ ਮਨੁ ਹਰਿਆ ਹੋਇਆ ਨਾਨਕ ਹਰਿ ਵਸਿਆ ਮਨਿ ਸੋਇ ॥
ਸਾਬਹ ਤਾਨ ਮਾਨ ਹਾਰ੍ਤਿਾਾ ਹਟ੍ਤ੍ਤਿ ਾਾ ਨਾਾਨਾਕ ਹਾਰ ਵਾਸ੍ਤਿਾਾ ਮਾਨ ਸਟ੍ਤਾਯ॥
Then, the body and mind totally blossom forth and flourish;
O Nanak, the Lord comes to dwell within the mind.
(SGGS, M. 4, P. 41)
ਚਿਤਿ ਆਵੈ ਓਸੁ ਪਾਰਬ੍ਰਹਮੁ ਤਨੁ ਮਨੁ ਸੀਤਲੁ ਹੋਇ ॥
chit aavai os paarbarahm lagai na tatee vaa-o.
If you come to remember the Supreme Lord God,
then your body and mind shall be cooled and soothed.
(SGGS, M.5, P. 70)
Role of Consciousness in Mind, Body and Soul: Consciousness is the state
or quality of awareness, of being aware of an external object or something
within oneself. In fact, consciousness is directed outwards to objects, inwards to
soul (atma). Atma is pure consciousness without any content. Atma is not
different from Paramatma, the Cosmic Consciousness. Bhagat Kabir designated
it as Ram ki ans (a by-product of Ram). It is the subtlest, purest essence of life.
ਕਹੁ ਕਬੀਰ ਇਹੁ ਰਾਮ ਕੀ ਅੰਸੁ ॥
kaho kabeer ih raam kee a N s.
Says Kabeer, this is formed of the same essence as the Lord.
(SGGS, Bhagat Kabir, P. 871)
ਜਿਨਿ ਤਨੁ ਮਨੁ ਦੀਆ ਸੁਰਤਿ ਸਮੋਈ ॥
jin tan man dee-aa surat samo-ee.
He gave me body and mind, and infused consciousness into my being.
(SGGS, M. 1, P. 1027)
ਅਧਿਆਤਮ ਕਰਮ ਕਰੇ ਦਿਨੁ ਰਾਤੀ ॥ ਨਿਰਮਲ ਜੋਤਿ ਨਿਰੰਤਰਿ ਜਾਤੀ ॥
aDhi-aatam karam karay din raatee. nirmal jot nirantar jaatee.
Whoever does the deeds of the soul, day and night, sees the immaculate Divine
Light deep within.
(SGGS, M.1, P. 1039)
Human body is comprised of five elements namely air, water, fire (heat), earth
and ether. After the death, these elements merge in the elements of the environs
and the soul is liberated from the body for its onward journey. The birth of
human is a biological process explained in SGGS, viz. from union of male
sperm and female ovum.
ਪਾਂਚ ਤਤ ਕੋ ਤਨੁ ਰਚਿਓ ਜਾਨਹੁ ਚਤੁਰ ਸੁਜਾਨ ॥
ਜਿਹ ਤੇ ਉਪਜਿਓ ਨਾਨਕਾ ਲੀਨ ਤਾਹਿ ਮੈ ਮਾਨੁ ॥
paa N ch tat ko tan rachi-o jaanhu chatur sujaan.
jih tay upji-o naankaa leen taahi mai maan.
Your body is made up of the five elements; you are clever and wise - know this
well. Believe it - you shall merge once again into the One, O Nanak, from whom
you originated.
(SGGS, M. 9, P. 1427)
ਰਕਤੁ ਬਿੰਦੁ ਕਾ ਇਹੁ ਤਨੋ ਅਗਨੀ ਪਾਸਿ ਪਿਰਾਣੁ ॥
rakat bind kaa ih tano agnee paas piraan.
This body is made of blood and semen.
It shall be consigned to the fire in the end.
(SGGS, M. 1, P. 60)
Since the body consists of five elements (Panch Tat); hence the soul in the body
has therefore been called Panch Bhoo Atma, the soul of the five elements in
SGGS. It means the soul is entangled in the body and has to overcome the
influence of its elements.
ਪੰਚ ਭੂ ਆਤਮਾ ਹਰਿ ਨਾਮ ਰਸਿ ਪੋਖੈ ॥
panch bhoo aatmaa har naam ras pokhai.
The soul, the subtle essence of the five elements, cherishes the Nectar of the
Naam, the Name of the Lord.
(SGGS, M. 5, P. 299)
ਪੰਚ ਭੂ ਆਤਮਾ ਵਸਿ ਕਰਹਿ ਤਾ ਤੀਰਥ ਕਰਹਿ ਨਿਵਾਸੁ ॥
panch bhoo aatmaa vas karahi taa tirath karahi nivaas.
If your soul overcomes the five elements, then you shall come to have a home at
the true place of pilgrimage.
(SGGS, M. 3, P. 491)
Mind is considered to be an integral part of God consciousness and it needs to
be awakened to realize its true potential and origin. The mind is trapped by
worldly illusion called Maya and is afflicted by ego, desire and pride. It is led
astray from God consciousness and wastes its opportunity to attain liberation
from the cycle of re-incarnation. The positive and negative qualities of Mind are
elaborated in SGGS.
ਮਨ ਤੂੰ ਜੋਤਿ ਸਰੂਪੁ ਹੈ ਆਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ॥
man too N jot saroop hai aapnaa mool pachhaan.
O my mind, you are the embodiment of the Divine Light (consciousness) -
recognize your own origin.
(SGGS, M. 3, P. 441)
ਮਨ ਤੂੰ ਗਾਰਬਿ ਅਟਿਆ ਗਾਰਬਿ ਲਦਿਆ ਜਾਹਿ ॥ ਮਾਇਆ
ਮੋਹਣੀ ਮੋਹਿਆ ਫਿਰਿ ਫਿਰਿ ਜੂਨੀ ਭਵਾਹਿ ॥ ਗਾਰਬਿ ਲਾਗਾ ਜਾਹਿ
ਮੁਗਧ ਮਨ ਅੰਤਿ ਗਇਆ ਪਛੁਤਾਵਹੇ ॥ ਅਹੰਕਾਰੁ ਤਿਸਨਾ ਰੋਗੁ
ਲਗਾ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਵਹੇ ॥ ਮਨਮੁਖ ਮੁਗਧ ਚੇਤਹਿ ਨਾਹੀ
ਅਗੈ ਗਇਆ ਪਛੁਤਾਵਏ ॥ ਇਉ ਕਹੈ ਨਾਨਕੁ ਮਨ ਤੂੰ ਗਾਰਬਿ
ਅਟਿਆ ਗਾਰਬਿ ਲਦਿਆ ਜਾਵਹੇ ॥
O mind, you are so full of pride; loaded with pride, you shall depart. The
fascinating Maya has fascinated you, over and over again, and lured you into
reincarnation. Clinging to pride, you shall depart, O foolish mind, and in the
end, you shall regret and repent. You are afflicted with the diseases of ego and
desire, and you are wasting your life away in vain. The foolish self-willed
manmukh does not remember the Lord, and shall regret and repent hereafter.
Thus says Nanak: O mind, you are full of pride; loaded with pride, you shall
depart.
(SGGS, M. 3, P. 441)
Mind is also considered as an entity composed of five elements in subtle form in
SGGS. It is influenced by Maya and worldly desires. It has to be liberated by
grace of God.
ਇਹੁ ਮਨੁ ਕਰਮਾ ਇਹੁ ਮਨੁ ਧਰਮਾ ॥ ਇਹੁ ਮਨੁ ਪੰਚ ਤਤੁ ਤੇ ਜਨਮਾ ॥
ih man karmaa ih man Dharmaa. ih man panch tat tay janmaa.
This mind commits its deeds of karma, and this mind follows the Dharma.
This mind is born of the five elements.
(SGGS, M. 1, P. 415)
ਤਨੁ ਜਲਿ ਬਲਿ ਮਾਟੀ ਭਇਆ ਮਨੁ ਮਾਇਆ ਮੋਹਿ ਮਨੂਰੁ ॥
tan jal bal maatee bha-i- aa man maa-i- aa mohi manoor.
The body is burnt to ashes; by its love of Maya, the mind is rusted through.
(SGGS, M. 1, P. 19)
The human Soul (Atma) and the Cosmic Soul (Parmatma) are intertwined and
indistinguishable one from the other. Those who understand the working of
their own soul are already in the realm of Supreme Soul or God. Soul (Atma)
is also equated with the Creator God in the SGGS:
ਆਤਮ ਮਹਿ ਰਾਮੁ ਰਾਮ ਮਹਿ ਆਤਮੁ ਚੀਨਸਿ ਗੁਰ ਬੀਚਾਰਾ ॥
aatam meh raam raam meh aatam cheenas gur beechaaraa.
The Lord is in the soul, and the soul is in the Lord.
This is realized through the Guru's Teachings.
(SGGS, M. 1, P. 1153)
ਜਿਨੀ ਆਤਮੁ ਚੀਨਿਆ ਪਰਮਾਤਮੁ ਸੋਈ ॥
jinee aatam cheeni-aa parmaatam so-ee.
Those who understand their own souls, are themselves the Supreme Soul.
(SGGS, M. 1, P. 421)
The experiential realization of this identification of Soul (Atma) with the
Supreme Soul (Parmatma) is the summum bonum of Sikh mysticism.
The purpose of human birth is to reunite the atma with Parmatma but the
humans have a characteristic affliction, that of ego, which is the real cause of
the gulf that is sought to be bridged. Reunion is therefore possible by giving up
the ego that caused the duality and hence the separation from God:
ਆਤਮਾ ਪਰਾਤਮਾ ਏਕੋ ਕਰੈ ॥ ਅੰਤਰ ਕੀ ਦੁਬਿਧਾ ਅੰਤਰਿ ਮਰੈ ॥
aatmaa paraatamaa ayko karai.
antar kee dubiDhaa antar marai. |
His soul and the Supreme Soul become one.
The duality of the inner mind is overcome.
(SGGS, M. 1, P. 661)
Bibliography
1. Sri Guru Granth Sahib (SGGS), the holy scripture of Sikh religion. Published
by Golden Temple Press, Amritsar, 2017. M.1refers to the Bani of 1st Guru,
Guru Nanak, and so on for other Gurus. P refers to page number of SGGS.
2. The Sikh Encyclopedia. Editor, Harbans Singh, Published by Punjabi
University, Patiala, 1998; Welcome to the Sikh Encyclopedia - The Sikh Encyclopedia -ਸਿੱਖ ਧਰਮ ਵਿਸ਼ਵਕੋਸ਼
3. Rawel Singh, The Creator, Soul and Body Relationship. Posted 14 June,
2011; Sadh Sangat | A Discourse on Comparative Religion from a Sikh Perspective.
4. Hardev Singh Virk, Gurbani Di Saral Viakhia. Published by Panj Pani
Parkashan, Mohali, 2017.
5. Hardev Singh Virk, Scientific Vision in Sri Guru Granth Sahib. Published by
Singh Brothers, Amritsar, 2007.
6. Mind, Body and Soul. Mind Body & Soul - Wikipedia.
Sri Guru Granth Sahib (SGGS), the Sikh scripture, is a unique creation in the
history of world religions as it contains the sacred writings of Sikh Gurus and
more than 30 saints and bards belonging to different religious and cultural
traditions of India. Sikhism is a monotheistic religion and hence, believes that
"God" is One, and prevails in everything, as symbolized by the symbol Ik
Onkar (one all pervading spirit). The fundamental belief of Sikhism is that God
exists, indescribable yet knowable and perceivable to anyone who surrenders
his ego and Loves the Almighty. The Sikh Gurus have described God in
numerous ways in their hymns included in the SGGS, the holy
scripture of Sikhism, but the oneness of the deity is consistently emphasized
throughout.
God is described in the Mool Mantar (lit. Prime Utterance), the commencing
verse in the SGGS:
ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ
ikk ōankār sat(i)-nām(u) karatā purakh(u) nirabha'u niravair(u) akāla mūrat(i)
ajūnī saibhan(g) gur(a) prasād(i).
There is but one all pervading spirit, and it is called the truth, It exists in all
creation, and it has no fear, It does not hate and, it is timeless, universal and
self-existent! You will come to know it through the grace of the Guru.
Mind, Body and Soul connection in SGGS: The human being is comprised of
three components, Mind, Body and Soul. For a healthy person, all these
components need to function in an efficient and coordinated manner. Your
mind, body and soul all have to work together in harmony. What is confirmed
by Gurbani is that the body, mind and soul are three distinct and necessary
components that make up a person; further, that these are all the product of God
and together these three separate components function in unity to excel the
human being to the highest spiritual heights.
SGGS explores the relationship between mind, body and soul. Human body is
obtained by good fortune after passing through a cycle of 8.4 million species as
ordained in Hindu scriptures, and is considered to be a gift of God. Body needs
to be nurtured as it is the abode of God. Guru Nanak considers the human body
as a vehicle of soul. Prime importance is given to soul in Sikh metaphysics.
Body is also called temple of God (Hari Mandir). If a man’s soul is not tuned to
God, he is as good as dead.
ਵਡੈ ਭਾਗਿ ਇਹੁ ਸਰੀਰੁ ਪਾਇਆ ॥ ਮਾਣਸ ਜਨਮਿ ਸਬਦਿ ਚਿਤੁ ਲਾਇਆ ॥
ਬਿਨੁ ਸਬਦੈ ਸਭੁ ਅੰਧ ਅੰਧੇਰਾ ਗੁਰਮੁਖਿ ਕਿਸਹਿ ਬੁਝਾਇਦਾ
vadai bhaag ih sareer paa-i- aa. maanas janam sabad chit laa-i- aa.
bin sabdai sabh anDh anDhayraa gurmukh kiseh bujhaa-idaa.
By great good fortune, I obtained this body; in this human life, I have focused
my consciousness on the Word of the Shabad. Without the Shabad, everything
is enveloped in utter darkness; only the Gurmukh understands.
(SGGS, M. 3, P. 1065)
ਜੀਉ ਪਾਇ ਤਨੁ ਸਾਜਿਆ ਰਖਿਆ ਬਣਤ ਬਣਾਇ ॥ ਅਖੀ ਦੇਖੈ
ਜਿਹਵਾ ਬੋਲੈ ਕੰਨੀ ਸੁਰਤਿ ਸਮਾਇ ॥ ਪੈਰੀ ਚਲੈ ਹਥੀ ਕਰਣਾ ਦਿਤਾ
ਪੈਨੈ ਖਾਇ ॥ ਜਿਨਿ ਰਚਿ ਰਚਿਆ ਤਿਸਹਿ ਨ ਜਾਣੈ ਅੰਧਾ ਅੰਧੁ
ਕਮਾਇ ॥ ਜਾ ਭਜੈ ਤਾ ਠੀਕਰੁ ਹੋਵੈ ਘਾੜਤ ਘੜੀ ਨ ਜਾਇ ॥ ਨਾਨਕ
ਗੁਰ ਬਿਨੁ ਨਾਹਿ ਪਤਿ ਪਤਿ ਵਿਣੁ ਪਾਰਿ ਨ ਪਾਇ ॥
jee-o paa-ay tan saaji-aa rakhi-aa banat banaa-ay. akhee daykhai jihvaa bolai
kannee surat samaa-ay. pairee chalai hathee karnaa ditaa painai khaa-ay. jin rach
rachi-aa tiseh na jaanai anDhaa anDh kamaa-ay. jaa bhajai taa theekar
hovai ghaarhat gharhee na jaa-ay. naanak gur bin naahi pat pat vin paar na paa-
ay.
He placed the soul in the body which He had fashioned. He protects the
Creation which He has created. With their eyes, they see, and with their
tongues, they speak; with their ears, they bring the mind to awareness. With
their feet, they walk, and with their hands, they work; they wear and eat
whatever is given. They do not know the One who created the Creation. The
blind fools do their dark deeds. When the pitcher of the body breaks and
shatters into pieces, it cannot be re-created again. O Nanak, without the Guru,
there is no honour; without honour, no one is carried across.
(SGGS, M.1, P.138)
ਹਰਿ ਮੰਦਰੁ ਏਹੁ ਸਰੀਰੁ ਹੈ ਗਿਆਨਿ ਰਤਨਿ ਪਰਗਟੁ ਹੋਇ ॥
ਮਨਮੁਖ ਮੂਲੁ ਨ ਜਾਣਨੀ ਮਾਣਸਿ ਹਰਿ ਮੰਦਰੁ ਨ ਹੋਇ ॥
har mandar ayhu sareer hai gi-aan ratan pargat ho-ay.
manmukh mool na jaannee maanas har mandar na ho-ay.
This body is the Temple of the Lord, in which the jewel of spiritual wisdom is
revealed. The self-willed manmukhs do not know anything at all; they do not
believe that the Lord's Temple is within.
(SGGS, M.3, P. 1346)
There are 105 hymns in SGGS where connection between mind and body is
elaborated. The mind and body are offered to the Guru by the devotee in utter
devotion. The Lord comes to dwell in the body of the devotee and his mind and
body blossom forth and flourish. The fire of ego is extinguished and a soothing
effect is produced in both body and mind:
ਤਨੁ ਮਨੁ ਗੁਰ ਪਹਿ ਵੇਚਿਆ ਮਨੁ ਦੀਆ ਸਿਰੁ ਨਾਲਿ ॥
ਤਾਨ ਮਾਨ ਗੁਰ ਪੲਹ ਵਾਯਚਹ੍ਤਿਾਾ ਮਾਨ ਡੲੲ੍ਤਾਾ ਸਰਿ ਨਾਾਲ॥
I have sold my body and mind to the Guru,
and I have given my mind and head as well.
(SGGS, M. 1, P. 20)
ਸਭੁ ਤਨੁ ਮਨੁ ਹਰਿਆ ਹੋਇਆ ਨਾਨਕ ਹਰਿ ਵਸਿਆ ਮਨਿ ਸੋਇ ॥
ਸਾਬਹ ਤਾਨ ਮਾਨ ਹਾਰ੍ਤਿਾਾ ਹਟ੍ਤ੍ਤਿ ਾਾ ਨਾਾਨਾਕ ਹਾਰ ਵਾਸ੍ਤਿਾਾ ਮਾਨ ਸਟ੍ਤਾਯ॥
Then, the body and mind totally blossom forth and flourish;
O Nanak, the Lord comes to dwell within the mind.
(SGGS, M. 4, P. 41)
ਚਿਤਿ ਆਵੈ ਓਸੁ ਪਾਰਬ੍ਰਹਮੁ ਤਨੁ ਮਨੁ ਸੀਤਲੁ ਹੋਇ ॥
chit aavai os paarbarahm lagai na tatee vaa-o.
If you come to remember the Supreme Lord God,
then your body and mind shall be cooled and soothed.
(SGGS, M.5, P. 70)
Role of Consciousness in Mind, Body and Soul: Consciousness is the state
or quality of awareness, of being aware of an external object or something
within oneself. In fact, consciousness is directed outwards to objects, inwards to
soul (atma). Atma is pure consciousness without any content. Atma is not
different from Paramatma, the Cosmic Consciousness. Bhagat Kabir designated
it as Ram ki ans (a by-product of Ram). It is the subtlest, purest essence of life.
ਕਹੁ ਕਬੀਰ ਇਹੁ ਰਾਮ ਕੀ ਅੰਸੁ ॥
kaho kabeer ih raam kee a N s.
Says Kabeer, this is formed of the same essence as the Lord.
(SGGS, Bhagat Kabir, P. 871)
ਜਿਨਿ ਤਨੁ ਮਨੁ ਦੀਆ ਸੁਰਤਿ ਸਮੋਈ ॥
jin tan man dee-aa surat samo-ee.
He gave me body and mind, and infused consciousness into my being.
(SGGS, M. 1, P. 1027)
ਅਧਿਆਤਮ ਕਰਮ ਕਰੇ ਦਿਨੁ ਰਾਤੀ ॥ ਨਿਰਮਲ ਜੋਤਿ ਨਿਰੰਤਰਿ ਜਾਤੀ ॥
aDhi-aatam karam karay din raatee. nirmal jot nirantar jaatee.
Whoever does the deeds of the soul, day and night, sees the immaculate Divine
Light deep within.
(SGGS, M.1, P. 1039)
Human body is comprised of five elements namely air, water, fire (heat), earth
and ether. After the death, these elements merge in the elements of the environs
and the soul is liberated from the body for its onward journey. The birth of
human is a biological process explained in SGGS, viz. from union of male
sperm and female ovum.
ਪਾਂਚ ਤਤ ਕੋ ਤਨੁ ਰਚਿਓ ਜਾਨਹੁ ਚਤੁਰ ਸੁਜਾਨ ॥
ਜਿਹ ਤੇ ਉਪਜਿਓ ਨਾਨਕਾ ਲੀਨ ਤਾਹਿ ਮੈ ਮਾਨੁ ॥
paa N ch tat ko tan rachi-o jaanhu chatur sujaan.
jih tay upji-o naankaa leen taahi mai maan.
Your body is made up of the five elements; you are clever and wise - know this
well. Believe it - you shall merge once again into the One, O Nanak, from whom
you originated.
(SGGS, M. 9, P. 1427)
ਰਕਤੁ ਬਿੰਦੁ ਕਾ ਇਹੁ ਤਨੋ ਅਗਨੀ ਪਾਸਿ ਪਿਰਾਣੁ ॥
rakat bind kaa ih tano agnee paas piraan.
This body is made of blood and semen.
It shall be consigned to the fire in the end.
(SGGS, M. 1, P. 60)
Since the body consists of five elements (Panch Tat); hence the soul in the body
has therefore been called Panch Bhoo Atma, the soul of the five elements in
SGGS. It means the soul is entangled in the body and has to overcome the
influence of its elements.
ਪੰਚ ਭੂ ਆਤਮਾ ਹਰਿ ਨਾਮ ਰਸਿ ਪੋਖੈ ॥
panch bhoo aatmaa har naam ras pokhai.
The soul, the subtle essence of the five elements, cherishes the Nectar of the
Naam, the Name of the Lord.
(SGGS, M. 5, P. 299)
ਪੰਚ ਭੂ ਆਤਮਾ ਵਸਿ ਕਰਹਿ ਤਾ ਤੀਰਥ ਕਰਹਿ ਨਿਵਾਸੁ ॥
panch bhoo aatmaa vas karahi taa tirath karahi nivaas.
If your soul overcomes the five elements, then you shall come to have a home at
the true place of pilgrimage.
(SGGS, M. 3, P. 491)
Mind is considered to be an integral part of God consciousness and it needs to
be awakened to realize its true potential and origin. The mind is trapped by
worldly illusion called Maya and is afflicted by ego, desire and pride. It is led
astray from God consciousness and wastes its opportunity to attain liberation
from the cycle of re-incarnation. The positive and negative qualities of Mind are
elaborated in SGGS.
ਮਨ ਤੂੰ ਜੋਤਿ ਸਰੂਪੁ ਹੈ ਆਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ॥
man too N jot saroop hai aapnaa mool pachhaan.
O my mind, you are the embodiment of the Divine Light (consciousness) -
recognize your own origin.
(SGGS, M. 3, P. 441)
ਮਨ ਤੂੰ ਗਾਰਬਿ ਅਟਿਆ ਗਾਰਬਿ ਲਦਿਆ ਜਾਹਿ ॥ ਮਾਇਆ
ਮੋਹਣੀ ਮੋਹਿਆ ਫਿਰਿ ਫਿਰਿ ਜੂਨੀ ਭਵਾਹਿ ॥ ਗਾਰਬਿ ਲਾਗਾ ਜਾਹਿ
ਮੁਗਧ ਮਨ ਅੰਤਿ ਗਇਆ ਪਛੁਤਾਵਹੇ ॥ ਅਹੰਕਾਰੁ ਤਿਸਨਾ ਰੋਗੁ
ਲਗਾ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਵਹੇ ॥ ਮਨਮੁਖ ਮੁਗਧ ਚੇਤਹਿ ਨਾਹੀ
ਅਗੈ ਗਇਆ ਪਛੁਤਾਵਏ ॥ ਇਉ ਕਹੈ ਨਾਨਕੁ ਮਨ ਤੂੰ ਗਾਰਬਿ
ਅਟਿਆ ਗਾਰਬਿ ਲਦਿਆ ਜਾਵਹੇ ॥
O mind, you are so full of pride; loaded with pride, you shall depart. The
fascinating Maya has fascinated you, over and over again, and lured you into
reincarnation. Clinging to pride, you shall depart, O foolish mind, and in the
end, you shall regret and repent. You are afflicted with the diseases of ego and
desire, and you are wasting your life away in vain. The foolish self-willed
manmukh does not remember the Lord, and shall regret and repent hereafter.
Thus says Nanak: O mind, you are full of pride; loaded with pride, you shall
depart.
(SGGS, M. 3, P. 441)
Mind is also considered as an entity composed of five elements in subtle form in
SGGS. It is influenced by Maya and worldly desires. It has to be liberated by
grace of God.
ਇਹੁ ਮਨੁ ਕਰਮਾ ਇਹੁ ਮਨੁ ਧਰਮਾ ॥ ਇਹੁ ਮਨੁ ਪੰਚ ਤਤੁ ਤੇ ਜਨਮਾ ॥
ih man karmaa ih man Dharmaa. ih man panch tat tay janmaa.
This mind commits its deeds of karma, and this mind follows the Dharma.
This mind is born of the five elements.
(SGGS, M. 1, P. 415)
ਤਨੁ ਜਲਿ ਬਲਿ ਮਾਟੀ ਭਇਆ ਮਨੁ ਮਾਇਆ ਮੋਹਿ ਮਨੂਰੁ ॥
tan jal bal maatee bha-i- aa man maa-i- aa mohi manoor.
The body is burnt to ashes; by its love of Maya, the mind is rusted through.
(SGGS, M. 1, P. 19)
The human Soul (Atma) and the Cosmic Soul (Parmatma) are intertwined and
indistinguishable one from the other. Those who understand the working of
their own soul are already in the realm of Supreme Soul or God. Soul (Atma)
is also equated with the Creator God in the SGGS:
ਆਤਮ ਮਹਿ ਰਾਮੁ ਰਾਮ ਮਹਿ ਆਤਮੁ ਚੀਨਸਿ ਗੁਰ ਬੀਚਾਰਾ ॥
aatam meh raam raam meh aatam cheenas gur beechaaraa.
The Lord is in the soul, and the soul is in the Lord.
This is realized through the Guru's Teachings.
(SGGS, M. 1, P. 1153)
ਜਿਨੀ ਆਤਮੁ ਚੀਨਿਆ ਪਰਮਾਤਮੁ ਸੋਈ ॥
jinee aatam cheeni-aa parmaatam so-ee.
Those who understand their own souls, are themselves the Supreme Soul.
(SGGS, M. 1, P. 421)
The experiential realization of this identification of Soul (Atma) with the
Supreme Soul (Parmatma) is the summum bonum of Sikh mysticism.
The purpose of human birth is to reunite the atma with Parmatma but the
humans have a characteristic affliction, that of ego, which is the real cause of
the gulf that is sought to be bridged. Reunion is therefore possible by giving up
the ego that caused the duality and hence the separation from God:
ਆਤਮਾ ਪਰਾਤਮਾ ਏਕੋ ਕਰੈ ॥ ਅੰਤਰ ਕੀ ਦੁਬਿਧਾ ਅੰਤਰਿ ਮਰੈ ॥
aatmaa paraatamaa ayko karai.
antar kee dubiDhaa antar marai. |
His soul and the Supreme Soul become one.
The duality of the inner mind is overcome.
(SGGS, M. 1, P. 661)
Bibliography
1. Sri Guru Granth Sahib (SGGS), the holy scripture of Sikh religion. Published
by Golden Temple Press, Amritsar, 2017. M.1refers to the Bani of 1st Guru,
Guru Nanak, and so on for other Gurus. P refers to page number of SGGS.
2. The Sikh Encyclopedia. Editor, Harbans Singh, Published by Punjabi
University, Patiala, 1998; Welcome to the Sikh Encyclopedia - The Sikh Encyclopedia -ਸਿੱਖ ਧਰਮ ਵਿਸ਼ਵਕੋਸ਼
3. Rawel Singh, The Creator, Soul and Body Relationship. Posted 14 June,
2011; Sadh Sangat | A Discourse on Comparative Religion from a Sikh Perspective.
4. Hardev Singh Virk, Gurbani Di Saral Viakhia. Published by Panj Pani
Parkashan, Mohali, 2017.
5. Hardev Singh Virk, Scientific Vision in Sri Guru Granth Sahib. Published by
Singh Brothers, Amritsar, 2007.
6. Mind, Body and Soul. Mind Body & Soul - Wikipedia.
