D
dhillon
Guest
Salok M: 1. In ego (man) comes, and in ego (man) goes. In ego (man) is born, and in ego (man) dies.
In ego (man) gives, and in ego (man) takes. In ego (man) earns, and in ego (man) loses.
In ego (man) becomes truthful or false. In ego (man) experiences heaven or hell. In ego (man) laughs,
and in ego (man) weeps. In ego (man) becomes dirty, and in ego (man) is washed clean. In ego (man) loses
social status and class. In ego (man) is ignorant, and in ego (man) is wise. (man) does not know the value of
salvation and liberation. In ego (man) loves Maya, and in ego (man) is kept in ignorance by it. Living in ego,
(man) is born again and again. When (man) understands ego, then (man) knows God's Gate.
Without spiritual wisdom, (man) babbles and argues ||1|| (sggs 466).
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There are two kinds of ego: Pure ego and false ego. The Pure ego is the Spirit Soul — the Self or Unconditioned Consciousness, which is our Essential Nature as Joti-Svaroopa. It identifies with the Divine Spirit (Truth-Knowledge-Bliss). On the contrary, the false ego grows out of man's identification with the body (senses), mind (emotions) and intellect or Budhi (thoughts), which has the potential of being perverted by intellect waves, mental vibrations, and sense impressions. This raw and eccentric ego with its egocentric desires and egoistic memories destroy man by denying him peace. It separates people from people, religions from religions, countries from countries and the Jeeva (individual being) from Realization of the real Self. Thus, false ego is said to be the real cause of sorrow. It gives rise to bondage of material desires — desire for body attachment, name, fame, selfishness, greed, and so on. It creates divisions within, duality, confusion, thought disturbance, separation, limitations, doubts, and fears of all sorts including the fear of death. It is the conditioned "I" or "I am the body" idea which hides reality and functions at all moments of the waking and dreaming states of our consciousness. Accordingly, the Gurbani calls it "deadly", "chronic", "terrible" or "great" disease.
ਹਉਮੈ ਰੋਗੁ ਵਡਾ ਸੰਸਾਰਿ ॥: Haumai rog vadaa sansaar: The world is suffering from the terrible disease of egoism (sggs 1278).
ਨਾਨਕ ਹਉਮੈ ਰੋਗ ਬੁਰੇ ॥: Nanak haumai rog bure: O Nanak, the disease of egoism is so very deadly (sggs 1153).
ਹਉਮੈ ਵਡਾ ਰੋਗੁ ਹੈ ਭਾਇ ਦੂਜੈ ਕਰਮ ਕਮਾਇ ॥: Haumai vadaa rog hai bhaai doojai karam kamaai: Egoism is such a terrible disease; in the love of duality, people do their deeds (sggs 589).
ਹਉਮੈ ਵਿਚਿ ਜੀਉ ਬੰਧੁ ਹੈ ॥: Haumai vichi jeeyu bandh hai: In egoism, the soul is in bondage (sggs 560).
ਮਨ ਅੰਤਰਿ ਹਉਮੈ ਰੋਗੁ ਹੈ ਭ੍ਰਮਿ ਭੂਲੇ ਮਨਮੁਖ ਦੁਰਜਨਾ ॥: Man antar haumai rog hai bharam bhoole manmukh durjanaa: Those within whose mind is the disease of ego (Haumai - ਹਉਮੈ), those self-willed (Manmukhs), the evil beings (ਬਿਕਾਰੀ ਬੰਦੇ - corrupt people), are deluded by doubt (sggs 301).
ਹਉਮੈ ਵਿਚਿ ਸਭੁ ਜਗ ਬਉਰਾਨਾ ॥ ਦੂਜੈ ਭਾਇ ਭਰਮਿ ਭੁਲਾਨਾ ॥: Haumai vich sabh jagg bauraanaa. Doojai bhaai bharamai bhulaanaa: The entire world has gone insane in egoism. In the love of duality, it wanders deluded by doubt (sggs 159).
ਹਉਮੈ ਬੰਧਨ ਬੰਧਿ ਭਵਾਵੈ ॥: Houmai bandhan bandh bhavaavai: Egoism binds people in bondage, and causes them to wander around lost (sggs 227).
ਹਉ ਹਉ ਭੀਤਿ ਭਇਓ ਹੈ ਬੀਚੋ ..: Hayu hayu bheet bhaio hai beecho ..: The wall of egoism and pride separates us..(sggs 624).
ਹਉ ਮੁਆ ਮੈ ਮਾਰਿਆ ਪਉਣੁ ਵਹੈ ਦਰੀਆਉੁ ॥ ਤ੍ਰਿਸਨਾ ਥਕੀ ਨਾਨਕਾ ਜਾ ਮਨੁ ਰਤਾ ਨਾਇ ॥: Haou muaa mai maariaa paoun vahai dareeaaou. Trishnaa thakee Naanakaa jaa mann ratta naai: The breath flows like a river (of desires within that person who is) killed through egotism and mine-ness (ਭਾਵ, ਜਿਤਨਾ ਚਿਰ ਜੀਵ ‘ਹਉਮੈ’ ਦਾ ਮਾਰਿਆ ਹੋਇਆ ਹੈ ਉਸ ਦੇ ਅੰਦਰ ਤ੍ਰਿਸ਼ਨਾ ਦਾ ਦਰਿਆ ਵਹਿੰਦਾ ਰਹਿੰਦਾ ਹੈ). Desire is exhausted, O Nanak, only when the mind is imbued with the Name (sggs 1091).
ਇਹੁ ਮਨੁ ਨਿਰਮਲੁ ਹਉਮੈ ਮਾਰੀ ॥: Ih mann nirmal hayumai maaree: The mind becomes pure when ego is killed (sggs 1049).
The seed of the mind is ego. Hence there are two kinds of minds too: Pure mind (Shudha or Saatvic Manas) and impure mind or contending mind (Ashudha Manas). Impure mind is also called desire-mind, instinctive mind, active or ego-mind. Similarly, there are also two kinds of intellect (Budhi) — mundane intellect and Pure intellect. Consequently, thoughts or tendencies are also two kinds: thoughts of Waheguru (God) and thoughts of body and the worldliness. Finally, the physical senses are two kinds as well: Pure senses and defiled senses. The implication is that purity will lead one towards Pure efforts in this present life (goodness — liberation), and the impurity will invite bad efforts, Kaarmic debt and indolence (passion and ignorance — trouble). In essence, the words such as false ego, impure mind, instinctive mind, lower mind, lower consciousness, impure intellect, "I" thought, false identity, etc., are one and the same. Similarly Pure ego, Pure mind, Higher mind, Higher Consciousness, Pure intellect, true "I", annihilated mind, Spiritual ego, mind of Light, true identity, and so on, are essentially synonymous.
ਨਾਨਕ ਮਨ ਹੀ ਤੇ ਮਨੁ ਮਾਨਿਆ ਨਾ ਕਿਛੁ ਮਰੈ ਨ ਜਾਇ ॥: Nanak man hee te man maaniya na kish marai na jaayi: O Nanak, through the (Higher) mind, the (lower) mind is satisfied, and then, nothing comes or goes (sggs 514).
ਹਉਮੈ ਰੋਗੁ ਗਇਆ ਦੁਖੁ ਲਾਥਾ ਆਪੁ ਆਪੈ ਗੁਰਮਤਿ ਖਾਧਾ ॥: Houmai rog gaiaa dukh laathaa aap aapai gurmati khaadhaa: Through the Gurmat (Guru's Teaching), the sickness of my ego has been dispelled, and my pain (of ਹਉਮੈ or egotism) is over and done; the knowledge (Giaan) of my (True) Identity has consumed my identical identity (false identity, ਆਪਾ-ਭਾਵ) (sggs 78).
ਸਾ ਮਤਿ ਨਿਰਮਲ ਕਹੀਅਤ ਧੀਰ ॥ ਰਾਮ ਰਸਾਇਣੁ ਪੀਵਤ ਬੀਰ ॥: Saa mati niramal kaheeat dheer. Raam rasaain peevat beer: Pure and steady is that intellect, which is attuned to the sublime Divine Essence (sggs 198).
ਅਹੰਕਾਰੁ ਕਰਹਿ ਅਹੰਕਾਰੀਆ ਵਿਆਪਿਆ ਮਨ ਕੀ ਮਤਿ ॥: Ahankaar karahi ahankaareeaa viaapiaa mann kee mati: The egotistical men are engrossed in false ego, ensnared by the intellect of their ego-mind (sggs 42).
When fully established in Pure mind (egolessness or desirelessness), one's body-mind-intellect apparatus is filled with purity or goodness (Saatav), where there is no feeling of two-ness (duality or Doojaa Bhaav). The Saatvic mind of such person likes truthful living, righteousness, quietude, peace, contentment, simplicity, higher thinking and knowledge, compassion, mercy, sympathy, solitude, Spiritual company, study of Spiritual books, the Divine discussions, meditation, sweet speech, inner inquiry, selfless service (Sevaa) and love, noble virtues and lofty ideals, noble aspirations, devotion, inspiration, and so on. Such Pure mind is God itself; for egolessness or desirelessness is the state of Godhood.
ਹਰਿ ਕਾ ਸੇਵਕੁ ਸੋ ਹਰਿ ਜੇਹਾ ॥ ਭੇਦੁ ਨ ਜਾਣਹੁ ਮਾਣਸ ਦੇਹਾ ॥: Hari kaa saevaku so hari jaehaa: God's servant becomes like God. Do not think that, because of his human body, he is different (sggs 1076).
But the mind constantly swings between the Changeless Reality and illusion (ignorance, inertness, Maya, wrong identity, delusion, false ego, etc.). When the mind contemplates the inert objects for sometime, it assumes their characteristic of inertness; giving rise to differentiation. This mental division is called false ego, and it occurs when the Pure Consciousness becomes the object of the mind. Hence false ego is the reflected consciousness or the sensualization of the Pure Consciousness (Soul Nature), not the True Self or Light. It's the pseudosoul — agent or shadow of the Spirit Soul — which gives rise to the mirage-like world-appearance and makes man conscious of his body, will, thoughts, feelings, experiences, perceptions, conceptions and his surroundings. It's the identifying of the subjective Soul (Pure Consciousness) with the sense-bound consciousness of the body. It lives in things and for names and forms. It's the sense of doership, enjoyership and separateness. It clouds our understanding.
ਮਨ ਕਾ ਸੂਤਕੁ ਦੂਜਾ ਭਾਉ ॥: Mann kaa sootak doojaa bhaau: The pollution of the mind is the love of duality (sggs 229).
ਹਉਮੈ ਸਭੁ ਸਰੀਰੁ ਹੈ ਹਉਮੈ ਓਪਤਿ ਹੋਇ ॥: Haumai sabh sareer hai hayumai opati hoi: Ego is within all the bodies; and through ego the beings are born (sggs 560).
ਹਉਮੈ ਮੋਹੁ ਉਪਜੈ ਸੰਸਾਰਾ ॥: Haumai moh upjai sansaraa: Out of egotistic attachment, the Universe is born (sggs 1057).
ਹਉਮੈ ਮੇਰਾ ਭਰਮੈ ਸੰਸਾਰੁ ॥: Haumai meraa bharmai sansaar: In egotism and self-conceit, the world wanders in delusion (sggs 841).
ਮਿਲਿ ਮਾਇਆ ਸੁਰਤਿ ਗਵਾਈ ॥: Mil Maya surti gavaayee: By associating with the Maya (illusion), the mortal loses Divine Understanding (sggs 989).
ਚੰਚਲ ਚਪਲ ਬੁਧਿ ਕਾ ਖੇਲੁ ॥: Chanchal chapal budh kaa khel: Body is the play-thing of fickle and unsteady intellect (sggs 152).
ਹਮ ਮੂਰਖ ਮੂਰਖ ਮਨ ਮਾਹਿ॥ਹਉਮੈ ਵਿਚਿ ਸਭ ਕਾਰ ਕਮਾਹਿ ॥: Ham moorakh moorakh mann maahi. Haumai vichi sabh kaar kamaahi: We are ignorant; ignorance fills our minds. We do all our deeds in ego (sggs 666).
ਮਨ ਅੰਤਰਿ ਹਉਮੈ ਰੋਗੁ ਹੈ ਭ੍ਰਮਿ ਭੂਲੇ ਮਨਮੁਖ ਦੁਰਜਨਾ ॥: Mann antari haumai rog hai bharami bhoole manmukh durajanaa: The evil Manmukhs, deluded by doubt wander lost; (because) the disease of egotism is deep within the mind; (sggs 1317).
ਜਬ ਇਹ ਜਾਨੈ ਮੈ ਕਿਛੁ ਕਰਤਾ ॥ ਤਬ ਲਗੁ ਗਰਭ ਜੋਨਿ ਮਹਿ ਫਿਰਤਾ ॥: Jab ih jaanai mai kichh kartaa. Tab lag garabh jon meh firtaa: So long as one thinks onself as doer, he will wander in reincarnation through the womb (sggs 278).
ਜਬ ਹਮ ਹੋਤੇ ਤਬ ਤੁਮ ਨਾਹੀ ਅਬ ਤੁਮ ਹਹੁ ਹਮ ਨਾਹੀ ॥ ਅਬ ਹਮ ਤੁਮ ਏਕ ਭਏ ਹਹਿ ਏਕੈ ਦੇਖਤ ਮਨੁ ਪਤੀਆਹੀ ॥੧॥: Jab ham hote tab tum naahee ab tum hahu ham naahee. Ab ham tum ek bhaye hahi ekai dekhat man pateeaahee ||1||: (O Lord) So long we are in Haume (ਹਉਮੈ - false ego-sense), until then You are not (awakened within - ਤਦ ਤਕ ਤੂੰ ਸਾਡੇ ਅੰਦਰ ਪਰਗਟ ਨਹੀਂ ਹੁੰਦਾ / ਆਪਣਾ ਚਾਨਣ ਨਹੀਂ ਕਰਦਾ); now that You are (awakened within), we are not in Haume (ਹਉਮੈ). Now that You and we have become one; seeing this, our minds have faith (that You and we are one and the same - ਕਿ ਤੂੰ ਹੀ ਤੂੰ ਹੈਂ, ਤੈਥੋਂ ਵੱਖਰੇ ਅਸੀ ਕੁਝ ਭੀ ਨਹੀਂ ਹਾਂ). ||1|| (sggs 339).
Consider the following examples. The Reality (Self, Awareness, Bliss, Pure Being) is like the Ocean. As waves are the disturbance on the surface of the ocean, similarly, false ego and related thoughts, names and forms are the disturbance on the surface of the Ocean of Pure Consciousness. That is to say, giving rise to an "I" or any thought (mind-ego), is giving rise to a wave in the Ocean of the Infinite Self. But the Self remains unchanged. When waves rise or fall in the ocean water, the ocean neither lose nor gain anything. Water remains water. Similarly, when the false ego rises and falls, the Pure Self loses or gains nothing; for the "I-ness" rising from the effort of the false ego is not the Real "I" or the Changeless Self. Because the Changeless Reality knows that everything is my reflection or projection.
ਆਸਾ ਬਾਣੀ ਸ੍ਰੀ ਨਾਮਦੇਉ ਜੀ ਕੀ ਏਕ ਅਨੇਕ ਬਿਆਪਕ ਪੂਰਕ ਜਤ ਦੇਖਉ ਤਤ ਸੋਈ ॥ ਮਾਇਆ ਚਿਤ੍ਰ ਬਚਿਤ੍ਰ ਬਿਮੋਹਿਤ ਬਿਰਲਾ ਬੂਝੈ ਕੋਈ ॥੧॥ ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਗੋਬਿੰਦ ਬਿਨੁ ਨਹੀ ਕੋਈ ॥ ਸੂਤੁ ਏਕੁ ਮਣਿ ਸਤ ਸਹੰਸ ਜੈਸੇ ਓਤਿ ਪੋਤਿ ਪ੍ਰਭੁ ਸੋਈ ॥੧॥ ਰਹਾਉ ॥ ਜਲ ਤਰੰਗ ਅਰੁ ਫੇਨ ਬੁਦਬੁਦਾ ਜਲ ਤੇ ਭਿੰਨ ਨ ਹੋਈ ॥ ਇਹੁ ਪਰਪੰਚੁ ਪਾਰਬ੍ਰਹਮ ਕੀ ਲੀਲਾ ਬਿਚਰਤ ਆਨ ਨ ਹੋਈ ॥੨॥ ਮਿਥਿਆ ਭਰਮੁ ਅਰੁ ਸੁਪਨ ਮਨੋਰਥ ਸਤਿ ਪਦਾਰਥੁ ਜਾਨਿਆ ॥ ਸੁਕ੍ਰਿਤ ਮਨਸਾ ਗੁਰ ਉਪਦੇਸੀ ਜਾਗਤ ਹੀ ਮਨੁ ਮਾਨਿਆ ॥੩॥ ਕਹਤ ਨਾਮਦੇਉ ਹਰਿ ਕੀ ਰਚਨਾ ਦੇਖਹੁ ਰਿਦੈ ਬੀਚਾਰੀ ॥ ਘਟ ਘਟ ਅੰਤਰਿ ਸਰਬ ਨਿਰੰਤਰਿ ਕੇਵਲ ਏਕ ਮੁਰਾਰੀ ॥੪॥੧॥: Aasaa baanee sree Naamadeou jee kee: Ek anek biaapak poorak jatt dekho tatt soee. Maya chitr bachitr bimohit biralaa boojhai koee ||1|| Sabh Gobind hai sabh Gobind hai Gobind bin nahee koyee. Soot ek man sat sahans jaise ot pot prabh soee ||1|| Rahaaou || Jal trang ar phen budbudaa jal te bhinn na hoyee. Ih parpanch paarbrahm kee leelaa bichrat aan na hoyee ||2|| Mithiya bharam ar supan manorath sat padaarath jaaniaa. Sukirat manasaa gur oupadesee jaagat hee man maaniaa ||3|| Kahat Naamadeou har kee rachanaa dekhahu ridai beechaaree. Ghat ghat antari sarab niranti keval ek muraaree ||4||1||: Aasaa baanee sree Naamadeou jee kee: In the one and in the many, God is pervading and permeating; wherever I look, there He is. (But) a rare person understands this (ਭੇਦ), because (generally the Jeeva - the individual beings) are fascinated (deluded) by the Maya's colorful imagery. ||1|| God is All (i.e., everywhere and everything), God is All (i.e., everywhere and everything); without God, there is nothing at all. As one thread holds hundreds and thousands of beads, So is (God) woven into All (i.e., everywhere and everything). ||1||Pause|| The waves of the water, the foam and bubbles, are not distinct from the water. (Similarly) this manifested world is the Play (Leelaa) of the Supreme Being; reflecting upon it, we find that it is not different from Him. ||2|| (Watching this Leelaa) the man believes worldly objects (ਪਦਾਰਥ) to be True (permanent, etc.), but they are like objects (ਪਦਾਰਥ) seen in the dream (i.e., untrue) - "ਮਿਥਿਆ ਭਰਮੁ " (Mitthiyaa Bharam). Un to whom the Guru bestows Good Understanding (ਭਲੀ ਸਮਝ), his mind stands awakened (from delusion, untruth, "ਮਿਥਿਆ ਭਰਮੁ", etc.), and his mind accepts this (that the worldly objects are Mithiya, unreal, impermanent, etc.). ||3|| Says Naam Dev, reflect upon this in your heart that this is the Creation of the Lord. In each and every heart, and deep within the very nucleus of all, is the One God (i.e., in this entire Creation, only One Lord pervades in everyone and everywhere). ||4||1|| (sggs 485).
ਸਾਗਰ ਮਹਿ ਬੂੰਦ ਬੂੰਦ ਮਹਿ ਸਾਗਰੁ ਕਵਣੁ ਬੁਝੈ ਬਿਧਿ ਜਾਣੈ ॥: Saagar mahi boond boond mahi saagar kavan bujhai bidhi jaanai: The drop is in the ocean, and the ocean is in the drop. Who understands, and knows this? (sggs 878).
In the dark, a rope laying on the ground may be mistaken for a snake. We know that the rope alone is real, not the snake. However, the non apprehension of the rope gives rise to the misapprehension of the snake. Once the darkness is removed, the rope alone remains; its misapprehension as a snake disappears. Similarly, the non-apprehension of the Reality gives us the misapprehension that we (Spirit Soul) are limited, unhappy, sorrowful, and miserable individuals. In short, the notion that the true Self is the body and mind stuff (which it's not) is what is called false ego or mind-ego. To say it in other way, the "false ego" is external personality, individual identity or sense of "I, me, mine, your". Other related terms such as "egoism" and "egoity" essentially means self-interest, selfishness or self-centeredness; and being "egocentric" means placing one's "I-ness" in the center of everything and all experiences.
In ego (man) gives, and in ego (man) takes. In ego (man) earns, and in ego (man) loses.
In ego (man) becomes truthful or false. In ego (man) experiences heaven or hell. In ego (man) laughs,
and in ego (man) weeps. In ego (man) becomes dirty, and in ego (man) is washed clean. In ego (man) loses
social status and class. In ego (man) is ignorant, and in ego (man) is wise. (man) does not know the value of
salvation and liberation. In ego (man) loves Maya, and in ego (man) is kept in ignorance by it. Living in ego,
(man) is born again and again. When (man) understands ego, then (man) knows God's Gate.
Without spiritual wisdom, (man) babbles and argues ||1|| (sggs 466).
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There are two kinds of ego: Pure ego and false ego. The Pure ego is the Spirit Soul — the Self or Unconditioned Consciousness, which is our Essential Nature as Joti-Svaroopa. It identifies with the Divine Spirit (Truth-Knowledge-Bliss). On the contrary, the false ego grows out of man's identification with the body (senses), mind (emotions) and intellect or Budhi (thoughts), which has the potential of being perverted by intellect waves, mental vibrations, and sense impressions. This raw and eccentric ego with its egocentric desires and egoistic memories destroy man by denying him peace. It separates people from people, religions from religions, countries from countries and the Jeeva (individual being) from Realization of the real Self. Thus, false ego is said to be the real cause of sorrow. It gives rise to bondage of material desires — desire for body attachment, name, fame, selfishness, greed, and so on. It creates divisions within, duality, confusion, thought disturbance, separation, limitations, doubts, and fears of all sorts including the fear of death. It is the conditioned "I" or "I am the body" idea which hides reality and functions at all moments of the waking and dreaming states of our consciousness. Accordingly, the Gurbani calls it "deadly", "chronic", "terrible" or "great" disease.
ਹਉਮੈ ਰੋਗੁ ਵਡਾ ਸੰਸਾਰਿ ॥: Haumai rog vadaa sansaar: The world is suffering from the terrible disease of egoism (sggs 1278).
ਨਾਨਕ ਹਉਮੈ ਰੋਗ ਬੁਰੇ ॥: Nanak haumai rog bure: O Nanak, the disease of egoism is so very deadly (sggs 1153).
ਹਉਮੈ ਵਡਾ ਰੋਗੁ ਹੈ ਭਾਇ ਦੂਜੈ ਕਰਮ ਕਮਾਇ ॥: Haumai vadaa rog hai bhaai doojai karam kamaai: Egoism is such a terrible disease; in the love of duality, people do their deeds (sggs 589).
ਹਉਮੈ ਵਿਚਿ ਜੀਉ ਬੰਧੁ ਹੈ ॥: Haumai vichi jeeyu bandh hai: In egoism, the soul is in bondage (sggs 560).
ਮਨ ਅੰਤਰਿ ਹਉਮੈ ਰੋਗੁ ਹੈ ਭ੍ਰਮਿ ਭੂਲੇ ਮਨਮੁਖ ਦੁਰਜਨਾ ॥: Man antar haumai rog hai bharam bhoole manmukh durjanaa: Those within whose mind is the disease of ego (Haumai - ਹਉਮੈ), those self-willed (Manmukhs), the evil beings (ਬਿਕਾਰੀ ਬੰਦੇ - corrupt people), are deluded by doubt (sggs 301).
ਹਉਮੈ ਵਿਚਿ ਸਭੁ ਜਗ ਬਉਰਾਨਾ ॥ ਦੂਜੈ ਭਾਇ ਭਰਮਿ ਭੁਲਾਨਾ ॥: Haumai vich sabh jagg bauraanaa. Doojai bhaai bharamai bhulaanaa: The entire world has gone insane in egoism. In the love of duality, it wanders deluded by doubt (sggs 159).
ਹਉਮੈ ਬੰਧਨ ਬੰਧਿ ਭਵਾਵੈ ॥: Houmai bandhan bandh bhavaavai: Egoism binds people in bondage, and causes them to wander around lost (sggs 227).
ਹਉ ਹਉ ਭੀਤਿ ਭਇਓ ਹੈ ਬੀਚੋ ..: Hayu hayu bheet bhaio hai beecho ..: The wall of egoism and pride separates us..(sggs 624).
ਹਉ ਮੁਆ ਮੈ ਮਾਰਿਆ ਪਉਣੁ ਵਹੈ ਦਰੀਆਉੁ ॥ ਤ੍ਰਿਸਨਾ ਥਕੀ ਨਾਨਕਾ ਜਾ ਮਨੁ ਰਤਾ ਨਾਇ ॥: Haou muaa mai maariaa paoun vahai dareeaaou. Trishnaa thakee Naanakaa jaa mann ratta naai: The breath flows like a river (of desires within that person who is) killed through egotism and mine-ness (ਭਾਵ, ਜਿਤਨਾ ਚਿਰ ਜੀਵ ‘ਹਉਮੈ’ ਦਾ ਮਾਰਿਆ ਹੋਇਆ ਹੈ ਉਸ ਦੇ ਅੰਦਰ ਤ੍ਰਿਸ਼ਨਾ ਦਾ ਦਰਿਆ ਵਹਿੰਦਾ ਰਹਿੰਦਾ ਹੈ). Desire is exhausted, O Nanak, only when the mind is imbued with the Name (sggs 1091).
ਇਹੁ ਮਨੁ ਨਿਰਮਲੁ ਹਉਮੈ ਮਾਰੀ ॥: Ih mann nirmal hayumai maaree: The mind becomes pure when ego is killed (sggs 1049).
The seed of the mind is ego. Hence there are two kinds of minds too: Pure mind (Shudha or Saatvic Manas) and impure mind or contending mind (Ashudha Manas). Impure mind is also called desire-mind, instinctive mind, active or ego-mind. Similarly, there are also two kinds of intellect (Budhi) — mundane intellect and Pure intellect. Consequently, thoughts or tendencies are also two kinds: thoughts of Waheguru (God) and thoughts of body and the worldliness. Finally, the physical senses are two kinds as well: Pure senses and defiled senses. The implication is that purity will lead one towards Pure efforts in this present life (goodness — liberation), and the impurity will invite bad efforts, Kaarmic debt and indolence (passion and ignorance — trouble). In essence, the words such as false ego, impure mind, instinctive mind, lower mind, lower consciousness, impure intellect, "I" thought, false identity, etc., are one and the same. Similarly Pure ego, Pure mind, Higher mind, Higher Consciousness, Pure intellect, true "I", annihilated mind, Spiritual ego, mind of Light, true identity, and so on, are essentially synonymous.
ਨਾਨਕ ਮਨ ਹੀ ਤੇ ਮਨੁ ਮਾਨਿਆ ਨਾ ਕਿਛੁ ਮਰੈ ਨ ਜਾਇ ॥: Nanak man hee te man maaniya na kish marai na jaayi: O Nanak, through the (Higher) mind, the (lower) mind is satisfied, and then, nothing comes or goes (sggs 514).
ਹਉਮੈ ਰੋਗੁ ਗਇਆ ਦੁਖੁ ਲਾਥਾ ਆਪੁ ਆਪੈ ਗੁਰਮਤਿ ਖਾਧਾ ॥: Houmai rog gaiaa dukh laathaa aap aapai gurmati khaadhaa: Through the Gurmat (Guru's Teaching), the sickness of my ego has been dispelled, and my pain (of ਹਉਮੈ or egotism) is over and done; the knowledge (Giaan) of my (True) Identity has consumed my identical identity (false identity, ਆਪਾ-ਭਾਵ) (sggs 78).
ਸਾ ਮਤਿ ਨਿਰਮਲ ਕਹੀਅਤ ਧੀਰ ॥ ਰਾਮ ਰਸਾਇਣੁ ਪੀਵਤ ਬੀਰ ॥: Saa mati niramal kaheeat dheer. Raam rasaain peevat beer: Pure and steady is that intellect, which is attuned to the sublime Divine Essence (sggs 198).
ਅਹੰਕਾਰੁ ਕਰਹਿ ਅਹੰਕਾਰੀਆ ਵਿਆਪਿਆ ਮਨ ਕੀ ਮਤਿ ॥: Ahankaar karahi ahankaareeaa viaapiaa mann kee mati: The egotistical men are engrossed in false ego, ensnared by the intellect of their ego-mind (sggs 42).
When fully established in Pure mind (egolessness or desirelessness), one's body-mind-intellect apparatus is filled with purity or goodness (Saatav), where there is no feeling of two-ness (duality or Doojaa Bhaav). The Saatvic mind of such person likes truthful living, righteousness, quietude, peace, contentment, simplicity, higher thinking and knowledge, compassion, mercy, sympathy, solitude, Spiritual company, study of Spiritual books, the Divine discussions, meditation, sweet speech, inner inquiry, selfless service (Sevaa) and love, noble virtues and lofty ideals, noble aspirations, devotion, inspiration, and so on. Such Pure mind is God itself; for egolessness or desirelessness is the state of Godhood.
ਹਰਿ ਕਾ ਸੇਵਕੁ ਸੋ ਹਰਿ ਜੇਹਾ ॥ ਭੇਦੁ ਨ ਜਾਣਹੁ ਮਾਣਸ ਦੇਹਾ ॥: Hari kaa saevaku so hari jaehaa: God's servant becomes like God. Do not think that, because of his human body, he is different (sggs 1076).
But the mind constantly swings between the Changeless Reality and illusion (ignorance, inertness, Maya, wrong identity, delusion, false ego, etc.). When the mind contemplates the inert objects for sometime, it assumes their characteristic of inertness; giving rise to differentiation. This mental division is called false ego, and it occurs when the Pure Consciousness becomes the object of the mind. Hence false ego is the reflected consciousness or the sensualization of the Pure Consciousness (Soul Nature), not the True Self or Light. It's the pseudosoul — agent or shadow of the Spirit Soul — which gives rise to the mirage-like world-appearance and makes man conscious of his body, will, thoughts, feelings, experiences, perceptions, conceptions and his surroundings. It's the identifying of the subjective Soul (Pure Consciousness) with the sense-bound consciousness of the body. It lives in things and for names and forms. It's the sense of doership, enjoyership and separateness. It clouds our understanding.
ਮਨ ਕਾ ਸੂਤਕੁ ਦੂਜਾ ਭਾਉ ॥: Mann kaa sootak doojaa bhaau: The pollution of the mind is the love of duality (sggs 229).
ਹਉਮੈ ਸਭੁ ਸਰੀਰੁ ਹੈ ਹਉਮੈ ਓਪਤਿ ਹੋਇ ॥: Haumai sabh sareer hai hayumai opati hoi: Ego is within all the bodies; and through ego the beings are born (sggs 560).
ਹਉਮੈ ਮੋਹੁ ਉਪਜੈ ਸੰਸਾਰਾ ॥: Haumai moh upjai sansaraa: Out of egotistic attachment, the Universe is born (sggs 1057).
ਹਉਮੈ ਮੇਰਾ ਭਰਮੈ ਸੰਸਾਰੁ ॥: Haumai meraa bharmai sansaar: In egotism and self-conceit, the world wanders in delusion (sggs 841).
ਮਿਲਿ ਮਾਇਆ ਸੁਰਤਿ ਗਵਾਈ ॥: Mil Maya surti gavaayee: By associating with the Maya (illusion), the mortal loses Divine Understanding (sggs 989).
ਚੰਚਲ ਚਪਲ ਬੁਧਿ ਕਾ ਖੇਲੁ ॥: Chanchal chapal budh kaa khel: Body is the play-thing of fickle and unsteady intellect (sggs 152).
ਹਮ ਮੂਰਖ ਮੂਰਖ ਮਨ ਮਾਹਿ॥ਹਉਮੈ ਵਿਚਿ ਸਭ ਕਾਰ ਕਮਾਹਿ ॥: Ham moorakh moorakh mann maahi. Haumai vichi sabh kaar kamaahi: We are ignorant; ignorance fills our minds. We do all our deeds in ego (sggs 666).
ਮਨ ਅੰਤਰਿ ਹਉਮੈ ਰੋਗੁ ਹੈ ਭ੍ਰਮਿ ਭੂਲੇ ਮਨਮੁਖ ਦੁਰਜਨਾ ॥: Mann antari haumai rog hai bharami bhoole manmukh durajanaa: The evil Manmukhs, deluded by doubt wander lost; (because) the disease of egotism is deep within the mind; (sggs 1317).
ਜਬ ਇਹ ਜਾਨੈ ਮੈ ਕਿਛੁ ਕਰਤਾ ॥ ਤਬ ਲਗੁ ਗਰਭ ਜੋਨਿ ਮਹਿ ਫਿਰਤਾ ॥: Jab ih jaanai mai kichh kartaa. Tab lag garabh jon meh firtaa: So long as one thinks onself as doer, he will wander in reincarnation through the womb (sggs 278).
ਜਬ ਹਮ ਹੋਤੇ ਤਬ ਤੁਮ ਨਾਹੀ ਅਬ ਤੁਮ ਹਹੁ ਹਮ ਨਾਹੀ ॥ ਅਬ ਹਮ ਤੁਮ ਏਕ ਭਏ ਹਹਿ ਏਕੈ ਦੇਖਤ ਮਨੁ ਪਤੀਆਹੀ ॥੧॥: Jab ham hote tab tum naahee ab tum hahu ham naahee. Ab ham tum ek bhaye hahi ekai dekhat man pateeaahee ||1||: (O Lord) So long we are in Haume (ਹਉਮੈ - false ego-sense), until then You are not (awakened within - ਤਦ ਤਕ ਤੂੰ ਸਾਡੇ ਅੰਦਰ ਪਰਗਟ ਨਹੀਂ ਹੁੰਦਾ / ਆਪਣਾ ਚਾਨਣ ਨਹੀਂ ਕਰਦਾ); now that You are (awakened within), we are not in Haume (ਹਉਮੈ). Now that You and we have become one; seeing this, our minds have faith (that You and we are one and the same - ਕਿ ਤੂੰ ਹੀ ਤੂੰ ਹੈਂ, ਤੈਥੋਂ ਵੱਖਰੇ ਅਸੀ ਕੁਝ ਭੀ ਨਹੀਂ ਹਾਂ). ||1|| (sggs 339).
Consider the following examples. The Reality (Self, Awareness, Bliss, Pure Being) is like the Ocean. As waves are the disturbance on the surface of the ocean, similarly, false ego and related thoughts, names and forms are the disturbance on the surface of the Ocean of Pure Consciousness. That is to say, giving rise to an "I" or any thought (mind-ego), is giving rise to a wave in the Ocean of the Infinite Self. But the Self remains unchanged. When waves rise or fall in the ocean water, the ocean neither lose nor gain anything. Water remains water. Similarly, when the false ego rises and falls, the Pure Self loses or gains nothing; for the "I-ness" rising from the effort of the false ego is not the Real "I" or the Changeless Self. Because the Changeless Reality knows that everything is my reflection or projection.
ਆਸਾ ਬਾਣੀ ਸ੍ਰੀ ਨਾਮਦੇਉ ਜੀ ਕੀ ਏਕ ਅਨੇਕ ਬਿਆਪਕ ਪੂਰਕ ਜਤ ਦੇਖਉ ਤਤ ਸੋਈ ॥ ਮਾਇਆ ਚਿਤ੍ਰ ਬਚਿਤ੍ਰ ਬਿਮੋਹਿਤ ਬਿਰਲਾ ਬੂਝੈ ਕੋਈ ॥੧॥ ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਗੋਬਿੰਦ ਬਿਨੁ ਨਹੀ ਕੋਈ ॥ ਸੂਤੁ ਏਕੁ ਮਣਿ ਸਤ ਸਹੰਸ ਜੈਸੇ ਓਤਿ ਪੋਤਿ ਪ੍ਰਭੁ ਸੋਈ ॥੧॥ ਰਹਾਉ ॥ ਜਲ ਤਰੰਗ ਅਰੁ ਫੇਨ ਬੁਦਬੁਦਾ ਜਲ ਤੇ ਭਿੰਨ ਨ ਹੋਈ ॥ ਇਹੁ ਪਰਪੰਚੁ ਪਾਰਬ੍ਰਹਮ ਕੀ ਲੀਲਾ ਬਿਚਰਤ ਆਨ ਨ ਹੋਈ ॥੨॥ ਮਿਥਿਆ ਭਰਮੁ ਅਰੁ ਸੁਪਨ ਮਨੋਰਥ ਸਤਿ ਪਦਾਰਥੁ ਜਾਨਿਆ ॥ ਸੁਕ੍ਰਿਤ ਮਨਸਾ ਗੁਰ ਉਪਦੇਸੀ ਜਾਗਤ ਹੀ ਮਨੁ ਮਾਨਿਆ ॥੩॥ ਕਹਤ ਨਾਮਦੇਉ ਹਰਿ ਕੀ ਰਚਨਾ ਦੇਖਹੁ ਰਿਦੈ ਬੀਚਾਰੀ ॥ ਘਟ ਘਟ ਅੰਤਰਿ ਸਰਬ ਨਿਰੰਤਰਿ ਕੇਵਲ ਏਕ ਮੁਰਾਰੀ ॥੪॥੧॥: Aasaa baanee sree Naamadeou jee kee: Ek anek biaapak poorak jatt dekho tatt soee. Maya chitr bachitr bimohit biralaa boojhai koee ||1|| Sabh Gobind hai sabh Gobind hai Gobind bin nahee koyee. Soot ek man sat sahans jaise ot pot prabh soee ||1|| Rahaaou || Jal trang ar phen budbudaa jal te bhinn na hoyee. Ih parpanch paarbrahm kee leelaa bichrat aan na hoyee ||2|| Mithiya bharam ar supan manorath sat padaarath jaaniaa. Sukirat manasaa gur oupadesee jaagat hee man maaniaa ||3|| Kahat Naamadeou har kee rachanaa dekhahu ridai beechaaree. Ghat ghat antari sarab niranti keval ek muraaree ||4||1||: Aasaa baanee sree Naamadeou jee kee: In the one and in the many, God is pervading and permeating; wherever I look, there He is. (But) a rare person understands this (ਭੇਦ), because (generally the Jeeva - the individual beings) are fascinated (deluded) by the Maya's colorful imagery. ||1|| God is All (i.e., everywhere and everything), God is All (i.e., everywhere and everything); without God, there is nothing at all. As one thread holds hundreds and thousands of beads, So is (God) woven into All (i.e., everywhere and everything). ||1||Pause|| The waves of the water, the foam and bubbles, are not distinct from the water. (Similarly) this manifested world is the Play (Leelaa) of the Supreme Being; reflecting upon it, we find that it is not different from Him. ||2|| (Watching this Leelaa) the man believes worldly objects (ਪਦਾਰਥ) to be True (permanent, etc.), but they are like objects (ਪਦਾਰਥ) seen in the dream (i.e., untrue) - "ਮਿਥਿਆ ਭਰਮੁ " (Mitthiyaa Bharam). Un to whom the Guru bestows Good Understanding (ਭਲੀ ਸਮਝ), his mind stands awakened (from delusion, untruth, "ਮਿਥਿਆ ਭਰਮੁ", etc.), and his mind accepts this (that the worldly objects are Mithiya, unreal, impermanent, etc.). ||3|| Says Naam Dev, reflect upon this in your heart that this is the Creation of the Lord. In each and every heart, and deep within the very nucleus of all, is the One God (i.e., in this entire Creation, only One Lord pervades in everyone and everywhere). ||4||1|| (sggs 485).
ਸਾਗਰ ਮਹਿ ਬੂੰਦ ਬੂੰਦ ਮਹਿ ਸਾਗਰੁ ਕਵਣੁ ਬੁਝੈ ਬਿਧਿ ਜਾਣੈ ॥: Saagar mahi boond boond mahi saagar kavan bujhai bidhi jaanai: The drop is in the ocean, and the ocean is in the drop. Who understands, and knows this? (sggs 878).
In the dark, a rope laying on the ground may be mistaken for a snake. We know that the rope alone is real, not the snake. However, the non apprehension of the rope gives rise to the misapprehension of the snake. Once the darkness is removed, the rope alone remains; its misapprehension as a snake disappears. Similarly, the non-apprehension of the Reality gives us the misapprehension that we (Spirit Soul) are limited, unhappy, sorrowful, and miserable individuals. In short, the notion that the true Self is the body and mind stuff (which it's not) is what is called false ego or mind-ego. To say it in other way, the "false ego" is external personality, individual identity or sense of "I, me, mine, your". Other related terms such as "egoism" and "egoity" essentially means self-interest, selfishness or self-centeredness; and being "egocentric" means placing one's "I-ness" in the center of everything and all experiences.
