Introduction

The famous saying of philosopher Rene Descrates says, “I think, therefore I am.”, proves that the very act of thinking makes us human. But Gurbani has penned another aspect of this stark reality of the human thinking processes in these words:

Maiee mun mero bas naeh.
Nis baasur bikhian kau dhaavat keh bidh rokau taeh ||1|| Rahaau ||
(SGGS, Pg. No. 632)

Translation: O mother, my mind is out of control.
Night and day, it runs after sin and corruption. How can I restrain it? ||1||Pause||

Mind’s Fickle Nature

That the human mind is of very fickle nature. According to science, human mind have about 60,000 to 70,000 thoughts in a day. Out of this range, 70 percent are negative, and 90 percent are same as the day before. Even the scientific world has come out with a name for the wandering nature by calling it “exquisite time-traveling masters”.  No wonder Gurbani has put this fickle aspect of mind in these words:

Mun chanchal dhaavat phun dhaavai ||   
— (SGGS, Pg. No. 222)

Translation: The fickle mind continuously runs after fleeting things.

So, the nature of the fickle mind is to wander around with thoughts that are negative repetitive, and ruinous as well. There is a beautiful story from Guru Nanak Dev Ji’s life which elaborates what the problem of the mind is. This event took place in 1497, during Guru Ji’s period of employment with Nawab Daulat Khan Lodhi, in Sultanpur. One day, Guru Ji went in River Bein for his early morning bath but did not return. Bhai Mardana waited for a long time and finally returned home alone. He duly informed Guru Ji’s employer Nawab Daulat Khan, and the parents were informed about Guru Ji’s disappearance. Guru Ji had spent three days in a secluded place contemplating how to spread the message of living with Divine Virtues to the people. On the third day someone saw Guru Ji sitting at the graveyard. Guru Ji was heard saying, “There is no Hindu or Muslim”. Guru Ji‘s message was about Oneness of mankind. Soon the news reached nawab and messengers were sent to bring Guru Ji to the palace. Nawab asked Guru Ji if there are no faith differences, and everyone is God’s creation that he should be OK to perform Namaz (Muslim prayer) in the mosque with him. Guru Ji accepted the invitation, and all proceeded to the mosque.

At the mosque, Qazi led the prayers and Nawab joined in. After the prayers, Nawab asked Guru Nanak why he did not join in the prayers? Guru Ji replied, “Dear Nawab, whom would have I joined in the prayer? Your mind was in Kandahar (Afghanistan) purchasing horses, while your body was here.” The Nawab said, “Nanak, if my mind was not present in the prayer, you should have joined the Qazi.” Guru Ji said, “The Qazi’s mind was looking after the newly born colt at home.” Qazi admitted that his mind was with the colt as pointed out by Guru Ji. Guru Ji in his first sermon thus demonstrated the wandering nature of mind, and the significance of being present in the moment. Even the scientific world has realized the potential of practicing mindfulness, which helps to calm the wandering nature of mind.

It is for this reason the mind in Gurbani has been compared to a monkey, always jumping from one limb of the tree to another. It has also been compared to a bird hopping and perching from one branch to another tree branch, and even to an elephant wreaking havoc in the forest. So, Gurbani wants us to change this thinking process by listening to Guru’s teachings. Guru Ji’s advice is:

Remedies for Wandering Mind

Mun kee mat tiaageeaai suneeaai upadhes ||1|| Rahaau ||
— (SGGS, Pg. No. 814)

Translation: So, renounce the intellectual cleverness of your mind, and listen to the (Guru’s) Teachings. ||1||Pause||

So, by listening to Guru Ji’s message, what is to be implemented in life? Guru ji says:

“Tiaage(n) mun kee mataRee visaare(n) dhoojaa bhaau jeeau ||
— (SGGS, Pg. No. 763)

Translation: Abandon the evil pursuits of your mind and forget the love of duality (which is Maya/what remains is One God alone).

In the absence of unnecessary, negative thoughts, the mind is stilled, calmed, and it becomes purer. Guru Ji tells us:

Chanchal mun dheh dhis kau dhaavat achal jaeh Thaharaano ||
— (SGGS, Pg. No. 685)

Translation: The restless mind wanders in ten directions - it needs to be calmed down.

What do Guru Ji wants us to do about this situation of mind? Guru Ji says:

Gur kai shabad banaavahu ihu mun || 
— (SGGS, Pg. No. 377)

Translation: O brother! Remold this mind after the Guru's word.
 
Guru Ji has also provided guidance in this Shabad by saying:

Tirapat aghaavan saachai nai ||
— (SGGS, Pg. No. 377)

Translation: I am satisfied and satiated by the True Name.

When the wishes and desires are gone then only mind becomes calm. So, how does this trait of mind chasing after desires and wants, can be calmed down? Gurbani tells us to start by observing the mind:

Apanai beechaar asavaaree keejai ||
Sahaj kai paavaRai pag dhar leejai ||1|| Rahaau ||
— (SGGS, Pg. No. 329)

Translation: I made self-reflection my mount, and in the stirrups of intuitive poise, I placed my feet. ||1||Pause||

Here Kabir Ji shared an example of rider and his relationship to his horse as a metaphor. He says just as the rider has to be aware of his horse (mount) then only he can steer the mount. The Rider is constantly aware of body and mind of the horse he is riding. The rider’s approach should be that he is trying to help the horse understand what is required of him, and that he is trying to help him to do his job better and more efficiently. So, when the horse makes a wrong turn the alert rider quickly takes the corrective action. Same way by constantly monitoring the flights of mind, the negative thoughts which are harmful are corrected at the earliest, before they get executed by the fickle mind. As this practice of watching the mind advances, coupled with the growing experience of watching it, many of these choices will come intuitively, reflexively without an effort or a thought. Earlier we were unconscious of this tendency of mind to wander, but under observation a mysterious aspect of the mind seeps into our conscious awareness and we become aware of it when it takes a flight. The observed mind becomes a calmer mind. Next try to stop the trajectory of its flight by bringing it back home within, by nudging it back on course with a reminder:

Kahaa chalahu mun rahahu ghare ||
— (SGGS, Pg. No. 414)

Translation: Where are you going, O mind? Come back, remain in your own home.

The observation makes the mind dis-identify from the thoughts and re-identify with the witnessing aspect. Then steer it to remain within instead of wandering around by these words:

Mere mun paradhesee ve piaare aau ghare ||
— (SGGS, Pg. No. 451)

Translation: O my dear beloved stranger mind, please come home!

Gurbani wants us to pay attention to our attention. Whenever we observe it on a diversion, catch it and refocus the attention. However, if the random thought was something important and worthwhile even if it is not related to the subject of attention, make a quick note of that thought so as not to lose that information, later bring the attention back. Thus, in the process, the multiple thoughts in mind become replaced by single thought of Darshan of God.

Another technique that Gurbani suggests is meditation. Guru Arjan Dev Ji has said that:

Parabh kaie simran mun kee mull jaa-ae.
— (SGGS, Pg. No. 263)

Translation: In the meditation/remembrance of God, the filth of the mind is removed.

What is filth of mind? It is nothing but non-stop rambling of the mind. Guru Ji saying that filth of unnecessary thoughts is removed. In this shabad, Guru Arjan Dev Ji has shared many other benefits of meditation as well. Even the scientific world has now accepted that mediation can calm the mind. Finally, with the Grace of God no thoughts are left, mind has become free from thoughts:

Gurmukh akhar jit dhaavat rahataa ||
Gurmukh upadhes dhukh sukh sam sahataa || 
— (SGGS, Pg. No. 131)

Translation: The Guru's Instruction is the Word, by which the wandering mind is restrained. Through the Guru's Teachings, we can endure pain and pleasure alike.

Grace is given and it is a blessing. So, we can only pray to the Almighty for the grace of meditation and Darshan. The seeker has become completely calm like the water in the deep aquifer in the bosom of earth -still, calm and pure. The status of such a mind has been described in these words: 

Dahh dis dahaavat mitt gaae nirmal thaan basnaa. ||3||
— (SGGS, Pg. No. 811)

Translation: The mind’s wandering in the ten (different) directions has stopped, and one dwells in the immaculate place (in peace). ||3||

And:

Mun mero dhaavan te chhooTio kar baiTho bisaraam ||1|| Rahaau ||
— (SGGS, Pg. No. 1186)

Translation: My mind has stopped wandering, and now, it has come to complete rest becoming calm. ||1||Pause||

Conclusion

What will be the outcome of this initiative:

Eiau paaveh har dharasaavaRaa naeh lagai tatee vaau jeeau ||
— (SGGS, Pg. No. 763)

Translation: In this way, you shall obtain the Blessed Vision of the God's Darshan; you will not be afflicted by any hot winds of sorrow or trouble.

When the mind is cleaned up of this negative trait, it becomes calm, and pure as well. When it becomes completely calm everything becomes easy and stress free in life. There is a special term for it, which is Sahaj (ਸਹਜੁ). But its English translation of peace and poise, does not do a complete justice to it, as it cannot capture its essence. It is a feeling that has to be experienced. Let us all try not just to stop the wandering of the mind, but experience Sahaj as well. Guru Ji has expressed that thought in these words:

Jaa kai sahaj bhiaa so jaanai || Nanak daas taa kai kurabaanai ||8||3||
— (SGGS, Pg. No. 237)

Translation: (But this natural state of Sahaj cannot be described) Only the person within whom this spiritual poise arises can understand it. Slave Nanak is a sacrifice to such a person. ||8||3||

Guru Ji has also shared that when Sahaj comes within then skepticism departs from within. Let’s try to taste it, by asking for Guru Ji’s grace to free us from the wandering nature of mind. 

References:

1. George, Cyril C. The Power of Mind Engineering. Rupa Publications, New Delhi.
2. Savel, Richard H., Munro, Cindy L. Quiet the Mind: Mindfulness, Meditation, and the Search for Inner Peace 
3. www.Srigranth.org
4. www.Sikhitothemax.com

Illustrations (c) Bhupinder Singh