ÿþ<HTML><HEAD><TITLE>MAN</TITLE> <style type="text/css"> .BODY { background-color: #EAF1F7; background-image: url('images/gtbh.jpg'); background-repeat: no-repeat; background-attachment: fixed; background-position: center; color: #0066CC;} .C1{text-align: justify;color: #0066CC;FONT-size: SMALL;FONT-family: Tahoma;} .BIB{text-align: center;color: #000099;FONT-size: SMALL;FONT-family: Tahoma;} .CONT{text-align: right;color: #FF0000;FONT-size: SMALL;FONT-family: Tahoma;} </style><META NAME="keywords" CONTENT="MAN"> <META http-equiv="content-type" content="text/html; charset=UTF-8"></HEAD> <BODY class="BODY" oncontextmenu="return false" ondragstart="return false" onselectstart="return false"> <FONT ALIGN="JUSTIFY" FACE="Tahoma"> <p class="C1">&#65279MAN or <i>mana</i>, from Skt. <i>manas</i> (mind or psyche), is one of the major operational concepts in Indian thought involved in the process of apprehending facts and reacting to situations and stimuli, as also the cause of <i>bandh</i> (bondage/attachment). 'Mind' is the nearest English rendering of '<i>man</i>', though the two are not perfectly synonymous, Whereas 'mind' is a comprehensive term subsuming all mental functions, <i>man</i> has a narrower connotation in that its functions mainly relate to (i) the <i>indr&#299s</i> (sense organs and motor organs) and (ii) emotions, such as <i>sukh</i> (pleasure) and <i>dukh</i> (pain), <i>hit</i> (good) and <i>ahit</i> (bad), grief and anger.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Numerous terms have, almost interchangeably, been used in <i>gurb&#257&#7751&#299</i> for <i>man</i>. These include <i>chit</i> (seat of consciousness), <i>hird&#257, h&#299&#257</i> or <i>h&#299ar&#257</i> (lit. the heart), <i>ji&#257</i> or <i>j&#299o</i> (lit. life principle), and <i>mati</i> (intellect). <i>Chit</i> seems to have a wider connotation embracing consciousness, awareness, perception, cognition, memory and thinking. <i>Hird&#257</i> and its synonyms denote, in particular, the emotive states of the mind. <i>J&#299a</i> or <i>j&#299o</i>, as in <i>sahasai j&#299u mal&#299&#7751u hai</i>, doubt pollutes the mind (GG, 919), is symbolic of <i>man</i>. <i>Mati</i> (intellect, counsel) though considered distinct from <i>man</i>, as in <i>tithai gha&#7771&#299ai surti mati mani budh</i> (GG, 8), at times seems to denote <i>man</i> itself, as in <i>mati vichi ratan jav&#257har m&#257&#7751ik</i> (GG, 2). As a specific term, man refers to its initial contact with <i>vish&#257</i> (object), i.e. perception. In a given <i>kriy&#257</i> (act or process), <i>man</i> is called <i>smriti</i> at the level of recall, <i>buddh (i) </i> at the level of deliberation and decision, and <i>dri&#7771ht&#257</i> in the moderation of the act or resoluteness.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Two divergent views are found in the Indian philosophical thought regarding the nature of <i>man</i> (<i>manas</i>). One view considers it to be an evolute of the five elements (<i>pañchbh&#363ta</i>), whereas the other holds it to be non-<i>pañchbh&#363tik</i> (non-material). Both these views find expression in <i>gurb&#257&#7751&#299</i>. The assertion <i>ihu manu pañch tatu te janam&#257</i>&#8212 this mind has evolved from the five material elements (GG, 415), alludes to its material origins. What it signifies, in reality, is that <i>man</i> comes into being only when pure consciousness or <i>&#257tm&#257</i> comes in contact with the material body. On the other hand, statements such as <i>man t&#363&#7749 joti sar&#363p hai</i> &#8212 O <i>man</i>, you are of the nature of light, i.e. consciousness (GG, 441), proclaim it to be non-<i>pañchbh&#363tik</i>. However, in essence, a statement of this nature only signifies that <i>man</i> does not come into being unless the material body is inhabited by conscious <i>&#257tm&#257</i>, which is the real <i>kart&#257</i> (doer) and <i>bhogt&#257</i> (experiencer). These two positions are only apparently antithetical. <i>Man</i>, in fact, is the joint product of sentient <i>&#257tm&#257</i> and the insentient body. It has also been looked upon as the yoking principle between <i>&#257tm&#257</i> and <i>shar&#299r</i> (physical body).</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Outward pursuit is the usual occupation of <i>man</i>. Through the five sense organs (<i>gi&#257n indr&#299s</i>) it receives impressions from the external world, and through the agency of the five organs of action (<i>karma indr&#299s</i>) it operates upon it. Thus, it is at once the perceiver of the environment as well as the inspirer and director of man's conscious activity. Impelled by its material source, the mind or <i>man</i> serves the ends of the physical body, protecting and nurturing it, and devising for its relishes (<i>ras sar&#299r ke</i>) and enjoyments (<i>bhog</i>). Yet, it is not entirely material in its make up. It is able to discriminate between good (<i>hit</i>) and bad (<i>ahit</i>) and so become its own critic. That is why <i>man</i> has been called <i>karm&#257</i> (the doer) as well as <i>dharm&#257</i> (the valuer) &#8212<i>ihu manu karm&#257, ihu manu dharm&#257</i> (GG, 415).</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; In its outward material pursuits, it is less conscious (<i>gi&#257t&#257</i>) and more ignorant (<i>agi&#257n&#299</i>); less sentient (<i>chetan</i>) and more stupid (<i>m&#363&#7771h</i>); less discriminative (<i>bibek&#299</i>) and more stolid (<i>ja&#7771</i>), and prone to be misled by illusion or sense of individuation (<i>m&#257y&#257</i>). Over-brimming with egoism (<i>haumai</i>), it runs outwards to annex to itself things and relations in greedy pursuits. Shuffling continually between hopes (<i>&#257s&#257</i>) and desires (<i>manas&#257</i>), it is fickle and scattered. Tossed about by doubt (<i>sa&#7749s&#257</i>) and delusion (<i>bharam</i>), it is restless (<i>ash&#257nt</i>). Agitated by anxious concerns (<i>chint&#257</i>), it lives in continual fear and anxiety. Bounced by craving (<i>r&#257g</i>) and aversion (<i>dvesh</i>), it is inconstant and capricious. At times, it rises to the heavens; at times it sinks to the Hades : <i>kabah&#363 j&#299a&#7771&#257 &#363bhi cha&#7771atu hai kabah&#363 j&#257i pai&#257le</i> (GG, 876). The infinite series of mental activities (<i>birt&#299s</i>) spell its protean nature. Its counsel (<i>manmat</i>) is generally base and demeaning. Heeding it, one becomes a self-willed, self-opinionated and ego-centred individual (<i>manmukh</i>).</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; If, however, under the gur&#363's instruction (<i>gurmat</i>), this mind, <i>man</i>, were to withdraw from its outward pursuit and become at home with itself, it will overcome all the disturbances caused by the external world, and it will merge with the mighty deep of the <i>&#257tm&#257</i> lying within it. It is thus that it discovers itself as pure consciousness, aware of nothing but its own self. It is only then that all ignorance is shed from <i>man</i> and it stands illumined by its own inner light. All conditioning disappears; all the fetters fall off. <i>Man</i> becomes conversant with its own renascent resplendence. Gur&#363 R&#257m D&#257s likens the mind in its purity to the innocent baby residing in the township of the body (GG, 1191).</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Such withdrawal from without, this return home occurring at the gur&#363's bidding, makes one a God-centred or Guru-oriented (<i>gurmukh</i>) individual. Virtuous deeds performed under the direction of the spiritual mentor enable him to realize the true essence of the self.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Evidently, a basic conflict inheres in <i>man</i> &#8212 that between its outward inclinations and its inward retreat and immersion in its own self. The former tendency is amorously passionate, furiously aggressive, covetously possessive, blindly infatuative, and proudly egoistic (characterized by the five base emotions, viz. lust, anger, greed, attachment and egotism). The feverishness of this pursuit causes the <i>man</i> to remain in continual turbulence and suffering in the <i>k&#257rmic</i> whirl of birth and death.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; The path of deliverance as revealed by the Gur&#363 is for the <i>man</i> to abandon its outward pursuits and immerse itself in blissful contemplation. "Quell the noise and experience beauty." The goal of all spiritual discipline is to attain this sublime quietude, controlling the mind's distractions. This is the state of the emancipated individual, the <i>gurmukh</i> or the <i>j&#299van-mukta</i>, who freely moves between the realm of duty in the worldly life and realm of devotion to the spirit eternal. He is the one in tune with the Infinite.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; The ideal state of the mind (<i>man</i>) is that which leads to the dissolution of <i>man</i>, the death of <i>man</i>. But who would slay <i>man? Man</i> itself, says the Gur&#363, <i>N&#257nak, man h&#299 kau manu m&#257rs&#299</i> (GG, 1089). And this is the greatest ever victory, equalling victory over the whole world : <i>mani j&#299tai jagu j&#299tu</i> (GG, 6) &#8212conquering the <i>man</i> (mind) amounts to conquering the world.</p> </font> <p class="BIB"> BIBLIOGRAPHY<p class="C1"><ol class="C1"><li class="C1"><i>&#346abad&#257rth Sr&#299 Gur&#363 Granth S&#257hib</i>. Amritsar, 1964<BR> <li class="C1"> Jodh Si&#7749gh, Bh&#257&#299, <i>Gurmati Nir&#7751aya</i>. Lahore, 1932<BR> <li class="C1"> Talib, Gurbachan Singh, <i>Japuji &#8212The Immortal Sikh Prayer-chant</i>. Delhi, 1977<BR> <li class="C1"> Avtar Singh, <i>Ethics of Sikhs</i>. Patiala, 1970<BR> <li class="C1"> Wazir Singh <i>Philosophy of Sikh Religion</i>. Delhi, 1981<BR> <li class="C1"> Nripinder Singh, <i>The Sikh Moral Tradition</i>. Delhi, 1990<BR> <li class="C1"> Sher Singh, <i>Philosophy of Sikhism</i>. Lahore, 1944<BR> </ol><p class="CONT">Jaswant Si&#7749gh Nek&#299<br></p><BR> </font><img src="counter.aspx" width="1px" height="1px" alt=""></HTML></BODY>