SGGS - Anger

1. The body [village] is filled to overflowing with anger and sexual desire; these were broken into bits when I met with the Holy Saint[1].
2. Slandering others is putting the filth of others into your own mouth. The fire of anger is the outcaste who burns dead bodies at the crematorium[2].
3. Unfulfilled sexual desire and unresolved anger dwell in my body, like the outcasts who cremate the dead[3].
4. That person is a Holy Saadhu, and a Renouncer of the world, whose heart is filled with the Naam. His inner being is not touched by anger or dark energies at all; he has lost his selfishness and conceit[4].
5. The Name of the Lord dwells within the mind; egotism and anger are wiped away[5].
6. Do not meet with, or even approach those people, whose hearts are filled with horrible anger[6].
7. They do not bow before the True Guru; the demon of anger is within them[7].
8. Sexual desire, anger and greed are eliminated, and all egotistical pride is abandoned.[8]
9. The Profit of the Naam is obtained, and all affairs are brought to fruition. Engrossed in the intoxication of sexual desire and anger, people wander through reincarnation over and over again[9].
10. The world is drunk, engrossed in sexual desire, anger and egotism.Seek the Sanctuary of the Saints, and fall at their feet; your suffering and darkness shall be removed[10].

[1] kwim kroiD ngru bhu BirAw imil swDU KMfl KMfw hy ] (13-8, gauVI pUrbI, mÚ4)

[2] pr inMdw pr mlu muK suDI Agin k®oDu cMfwlu ] (15-10, isrIrwgu, mÚ 1)

[3] kwmu k®oDu qin vsih cMfwl ] (24-16, isrIrwgu, mÚ 1)

[4] so swDU bYrwgI soeI ihrdY nwmu vswey ] (29-14, isrIrwgu, mÚ 3)
AMqir lwig n qwmsu mUly ivchu Awpu gvwey ] (29-15, isrIrwgu, mÚ 3)

[5] hir kw nwmu min vsY haumY k®oDu invwir ] (33-17, isrIrwgu, mÚ 3)

[6] Enw pwis duAwis n iBtIAY ijn AMqir k®oDu cMfwl ]3] (40-9, isrIrwgu, mÚ 4)

[7] Eie siqgur AwgY nw invih Enw AMqir k®oDu blwie ]3] (41-14, isrIrwgu, mÚ 4)
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/gurmat-vichaar/15667-sggs-anger.html

[8] kwmu k®oDu loBu ibnisAw qijAw sBu AiBmwnu ]2] (46-6, isrIrwgu, mÚ 5)
pwieAw lwhw lwBu nwmu pUrn hoey kwm ] (46-6, isrIrwgu, mÚ 5)


[9] kwm k®oD mid ibAwipAw iPir iPir jonI pwie ]2] (50-7, isrIrwgu, mÚ 5)
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=15667

[10] kwim k®oiD AhMkwir mwqy ivAwipAw sMswru ] (51-9, isrIrwgu, mÚ 5)
pau sMq srxI lwgu crxI imtY dUKu AMDwru ]2] (51-9, isrIrwgu, mÚ 5)

 
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__________________
Roop Kaur

Anger- Krodh buri balaa hai.

Guru says to get rid of this chandal as well as to stay way from those who has this chandal within them.
Enw pwis duAwis n iBtIAY ijn AMqir k®oDu cMfwl ]
ounaa paas dhuaas n bhitteeai jin anthar krodh chunddaal (Guru Raam Das Ji in Siri Raag Ang: 40)
Do not meet with, or even approach those people, whose hearts are filled with horrible anger.

Beautiful.

And what is the solution:
siqgur sbid kroDu jlwvY ]
sathigur subadh kurodh julaavai (Guru Nanak Dev Ji in Raag Assa Ang: 411)
Through the Word of the Guru's Shabad, anger is burned away.


And it happens with Guru's Grace:

so sUcw ij kroDu invwry ]
so soochaa je kurodh nivaarai
He alone is pure, who eradicates anger.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=15667

sbdy bUJY Awpu svwry ]
subadae boojhai aap suvaarae
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=15667
He realizes the Shabad, and reforms himself.


Awpy kry krwey krqw Awpy mMin vswiedw ]
aapae kurae kuraaeae kuruthaa aapae munn vusaaeidhaa (Guru Amar Das Ji in Raag Maaroo ang: 1059)
The Creator Himself acts, and inspires all to act; He Himself abides in the mind.



Amazing hai guru and amazing hai guru di Bani

taar taaran haariaa

Thanks Guru pyare ji for the nice post and the pains that you have taken. I am very grateful to you.

What Is Krodh.

How word is derived

Krodh is derived from the Sanskrit word krodha which means wrath or Rage. This is an emotion recognized in the Sikh system as a spring of conation and is as such counted as one of the Five Evils.

What does it Mean

It expresses itself in several forms from silent sullenness to hysterical tantrums and violence. In Sikh Scripture krodh usually appears in combination with kam — as "kam krodh". The coalescence is not simply for the sake of alliterative effect. Krodh (ire) is the direct progeny of kam (desire). The latter when thwarted or jilted produces the former. The Scripture also counts krodh (or its synonym kop) among the four rivers of fire.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=15667

Violence, attachment, covetousness and wrath," says Guru Nanak "are like four rivers of fire; those who fall in them burn, and can swim across, O Nanak, only through God's grace" (GG, 147).

Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=15667
Elsewhere he says, "Kam and krodh dissolve the body as borax melts gold" (GG, 932).

Guru Arjan, Nanak V, censures krodh in these words: "O krodh, thou enslavest sinful men and then caperest around them like an ape."

In thy company men become base and are punished variously by Death's messengers. The Merciful God, the Eradicator of the sufferings of the humble, O Nanak, alone saveth all" (GG, 1358).

Guru Ram Das, Nanak IV, warns: "Do not go near those who are possessed by wrath uncontrollable" (GG, 40).

Krodh is to be vanquished and eradicated. This is done through humility and firm faith in the Divine.

Guru Arjan's prescription: "Do not be angry with any one; search your own self and live in the world with humility. Thus, O Nanak, you may go across (the ocean of existence) under God's grace" (GG, 259).

Shaikh Farid, a thirteenth-century Muslim saint whose compositions are preserved in the Sikh Scripture, says in one of his couplets:

"O Farid, do good to him who hath done thee evil and do not nurse anger in thy heart; no disease will then afflict thy body and all felicities shall be thine" (GG, 1381-82).

Righteous indignation against evil, injustice and tyranny is, however, not to be equated with krodh as an undesirable passion. Several hymns in the Guru Granth Sahib, particularly those by Guru Nanak and Kabir, express in strong terms their disapproval of the corruption of their day.

ompilation effort only

Krodh- Anger-wrath

Krodh (wrath) is another emotion recognised in Sikhism which serves as a spring of conation. Individuals and nations, under the sway of this emotion, may be led to their own destruc¬tion, as well as that of those towards whom it is directed. Guru Arjan Dev says, "0, krodh (wrath), 0 father of strife, you know no compassion, thou hast a powerful sway over vicious men, who dance to your tune like monkeys, and then have to face immense punishment at the hands of the couriers of death; in whose society, men turn into devils."' Kabir, in a similar vein, says, "Wrath, the great garrulous being, reigns supreme." Guru Nanak also remarks, "The anger destroys all the evil ones." Let us now analyse (1) the nature of krodh, (2) beha-viour pattern of the agent under its control, and (3) the psycho¬logical charge of this emotion.

Nature of krodh

One thing which emerges from the above passage is the in-clusion of krodh among the emotions which shows that it is not considered, in Sikhism, as merely situation-inspired, but sub-jectively-inspired also. Second, by calling it the father of strife, it is shown to be a complex motive from which arise actions causing social conflict and strife. The actions may take different forms but they remain the same in quality, which quality is des¬cribed as cruelty. If we look around, the truth of this dictum would easily impress us. More cruelties both personal and social emanate from this emotion than from any other. In the recent times whole nations have been seen to be consumed by the fire of ire in contradistinction to righteous indignation, as the latter lacks cruelty as constituent, though, very often, under the garb of righteous indignation, it is plain wrath which is active. Third, it is an emotion which may be termed as a double-edged one, because it harms the object which it is directed to as well as the organism which it has been directed from.

Guru Nanak says, "Lust and wrath destroy the body as flux melts the gold."' Thus, while in its direction outward its impact may be social, inwardly it may lead to the disturbance of the peace of self and the loss of equilibrium? Here one may refer to Professor Prem Nath, who while reporting the psycho-somatic find¬ings in regard to the evil effect of anger on a person, observes, "Anger can kill a man. It does kill him indeed." He points out further that "anger is not only biologically hurting but is socially destructive also, destroying brutally as it does so many social relations which become difficult to redeem. Paralyzing reason and reasonableness, it follows its own dialectic of destruction." This observation directly supports the views expressed by the Gurus and their warning that one should overcome wrath or otherwise "it would destroy the body as the flux melts the gold." Fourth, as the generator of hatred, or itself being the outcome of hatred, it militates against an attempt to establish social cohesion and integration. As jealousy is not mentioned separately in Sikhism, it appears to have been included under krodh, because, in jealousy also, like anger, the self may strive to remove the cause of it. Fifth, a Sikh scholar, Bhai Kahan Singh, in a foot-note to Tankharnima of Nand Lai, while referring to krodh, says that the persons who regard themselves as men of discrimination and knowledge (Vibeki) and insult others (as devoid of knowledge) are also examples of misplaced krodh.' The anger in this case seems to be the result of pride. Sixth, in contradistinction to lam, lobh or moh—which are propensities of attraction— krodh involves an aversion from its object.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=15667
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=15667

Behaviour pattern of the individual under wrath

The individual moved by wrath seems to be incapable of reflections and becomes highly suggestive as is evident from the simile of the monkey dancing to the tune. The man is bereft of any consciousness of the consequence of his action in this world or hereafter. He may, though, be intensely conscious of the need to have vengeance on the noxious person or the object of krodh. There may even be some consciousness that such a vengeance is good. But this cannot be called the rational cons¬ciousness since the person is more or less a puppet under the influence of this passion, like the monkey dancing to the tune. Second, even men who are normally endowed with a well developed rational faculty—compos mentis may take to ugly be-haviour under its influence. Third, the man moved by it seeks to destroy the object of his wrath and in such destruction he exhibits no compassion or sympathy. Then, does anger lead to taciturnity? It does not necessarily appear to be so to Guru Teg Bahadur, who in his address to a Sikh, says that an angry man utters harsh words.3 In this Sikhism may be seen to agree with St. Thomas Aquinas who supports a similar view and quotes the Bible to sustain it.

Psychological power of wrath

Wrath as a passion is charged with great psychological power whereby it may supercede other propensities including one's own physical and mental well-being. This sway of krodh seems to be directly proportionate to the perversity of the individual ("powerful sway over vicious men" as already referred to in the passages cited above). Thus, this emotion, or the spring of human action, may also draw its strength from the already existent evil tendencies in a man. It is also said to pervade all' which shows its strength not only in terms of intensity or depth but also in extensity.

Some comparative references

Krodh, in the old Indian literature, is "personified as child of lobh and Nikriti; or of Death, or of Brahma"' In the sermon from Guru Tegh Bahadur, referred to earlier, the Guru also recognises that it may arise from the thwarted desires and, therefore, it may be called a child of kiima. In this sense it could be said to be related to lobh. But in Sikhism we do not find it described as a child of Brahma. Perhaps in the old Indian literature it was sought to be associated with the tandav dance of giva (dance of destruction) and the passage under reference may perhaps be alluding to that fact. In the later schools of Hindu Philosophy we find it mentioned by all the schools. Patanjali of Yoga refers to it in sutra 34 of the Sadhanapada of the Yoga Sava. Similarly, we find that anger is mentioned in the compounds under aversion in Jayanta's classification of the springs of action where it is called "an explosive emotion of the painful type."' In the case of Prasastapada also this passion is mentioned.

In Christianity we find St Thomas Aquinas writing a large number of articles on anger while dealing with human acts (question 46 ff.)? Treatment of anger in the Sikh ethics appears to lay greater stress on the social aspect of this propen¬sity in conformity with its general social line of approach and in this it may be seen to have some similarity of approach to the one adopted (in the above cited analysis) by Christianity.


Immanuel Kant also regards the "self-conquest in times of anger" as a "virtue of merit" and stresses the need for con-trolling the activity of this impulse. A psychologist points out that "the contractive moods that affect us as individuals are chiefly moods of anger and fear." (Emphasis added.)

He also stresses the need for replacing it by "an expansive mood." According to him

"to make the switch over oneself, is to gain a fine sense of power and at the same time to resolve the conflict."


We may here refer to an interesting hypothesis of Herbert Spencer, in his writings on moral education, in regard to iras¬cibility in human beings. After referring to some situations in which a person has reacted with an irate response Herbert Spencer concludes that these instances exhibit "in human beings that blind instinct which impels brutes to destroy the weakly and injured of their own race."4 The inference here may be taken merely as a stress on the moral undesirability of angry response without our conceding the conjecture that it is that continua¬tion in man of the same animal instinct which leads the latter to destroy the weak and injured of their race. The fact that it is not always the case even among the animals must have been known to Spencer. Second, it is not necessary that the irate response is only directed towards the weak and injured. Never theless, his observation serves the purpose of showing the moral undesirability of an angry response.


It is very aptly pointed out by Professor Prem Nath that "enormous damage caused by anger has not been reduced to statistical language" but he quotes James Bolton to point out that "half the sorrows of mankind could be averted if people grew up to keep anger at a safe distance."1 All this supports the viewpoint of the Sikh ethics which requires men to control and overcome the angry response. Guru Nanak's dictum that anger destroys men2 is an apt caution to mankind. There is a greater need to be vigilant against arousal and sustaining of anger today in view of the enhanced human resources and poten¬tials of causing destruction, on the one hand, and the increased chances of frustration, born of ever multiplying competition between individuals and social groups, on the other hand.

Source: Ethics of the Sikhs : Avtar Singh

Most of the problems arising from 5 evils within all of us is the result of leaving ur mind on the loose.Guru Nanak said win ur mind to follow guru's hukums sincererly n one can become winner in this world or of this world.But mind/brain is a part of body that controls whole body but in return depends on the body for its nutrients/energy. The most important part of body that brain/mind depends upon is our digestive system whose primary function is to break down the food into energy nutrients n pass it to the whole body including mind where all devils too reside including anger n sexual desires.If mind/brain is under the control of one's conscious brain(a portion of whole brain) all the slaves(5 evils n body itself) will come under the control of a sikh.Brain is highly sensitive to body fluctuations particularly digestive activities n sleeping duration n so great care has to be taken regarding eating timings,eating quantity,sleeping n waking times n duration of sleeping.Eating n Sleeping duration r 2 most important factors that highly affect the brain functions.But how much to eat n how much to sleep.Let us turn back to Guru Ji for the Answer.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=15667

Asa di Vaar
"Aan pani thora Khaya soh Baksisi agla" -means eat n drink less n blessings will come to u soon.

Another place in gurubani
"Thora sonvey Thora he Khavey gursikh sohee Sahaj Samavey" -means a gursikh who eats n drink less(together) he alone gain immense patience mind n can meditate on Guru n his evils lie under his command or control.His mind is always calm n he is very intelligent over others.

But now the question arises what Guru meant by eating n drinking less.What is the size of food that suits Guru's definition of eating less.
Well here is the answer.Guru has taught sikhs to accept langar with two hands.With two hands in accepting position forms a bowl shape n that is the size of ur stomach or belly.Eat ur langar or meals(3 meals at 6 hours interval) just the size of this bowl size (not overloaded) with little water (half glass) n ur mind n body will soon (within one week) come in ur command.No krood n Kaam will trouble U.They will come under ur command.Thanks to Guru Granth Sahib Ji for such Simple Solution to all evils control.Guru Nanak Dev Ji maharaj himself used to eat n drink less n Bhai Mardana didn't follow guru in eating n drinking habbits n so easily used to get hungry sooner than Nanak n got himself into trouble.Remember Kaauda Raakshas(Gaint) Story.All guru's maya to teach their sikhs the troubles of excess eating n drinking.

Sleep will automatically go down to the extent U need.Don't be troubled if it is far different from the rest of the world.Guru's way is best n ideal reference for the world.Ask one who created U n not foolish doctors around writing tons of books just for misleading people around.When ideal conditions r reached sleep will go down to 3 or 4 hrs in nights with sleep completed n body n mind fully fresh n energetic for whole long day but again depends on Guru's Hukum- -Obeying during the day.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=15667

Hope this will help sikhs to eliminate evils or control/command evils rather than talking big about evils.

FINALLY PREVENTION(AT EARLIER STAGE) IS ALWAYS BETTER THAN CURE(LATER AFTER SUFFERING).VERY WELL SAID.

SAT SHRI AKAL

Five ji
Hope this will help sikhs to eliminate evils or control/command evils rather than talking big about evils.

What is happening in this thread and several other threads is becoming wonderful. You and several other individuals are posting away. Your essays, articles and commentaries are helping us learn-- gain details and insights-- into basic issues. People are including references to other sites on the web and written resources.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=15667
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=15667

I am bookmarking like crazy so everything is stored on my computer. It is like going to school again. Very exciting.

There have been forum members (Soul_Jyot for example) who have done this work. But, now things are starting to build, and you and others like luv4u are doing some solid research.

Thank you so much

Roop Kaur Ji,

Is there any chance of pain while reciting gurbani? Not at all, at least not for me. I consider myself fortunate to have such Guru. Guru Sahib describes a person who is addicted of krodh and ahankaar:

sUry eyih n AwKIAih AhMkwir mrih duKu pwvih ]
soorae eaehi n aakheeahi ahunkaar murehi dhukh paavehi
They are not called heroes, who die of egotism, suffering in pain.

AMDy Awpu n pCwxnI dUjY pic jwvih ]
andhae aap n pushaanunee dhoojai pach jaavehi
The blind ones do not realize their own selves; in the love of duality, they rot.

Aiq kroD isau lUJdy AgY ipCY duKu pwvih ]
ath kurodh sio loojhudhae agai pishai dhukh paavehi
They struggle with great anger; here and hereafter, they suffer in pain.

hir jIau AhMkwru n BwveI vyd kUik suxwvih ]
har jeeo ahunkaar n bhaavee vaedh kook sunaavehi
The Dear Lord is not pleased by egotism; the Vedas proclaim this clearly.

AhMkwir muey sy ivgqI gey mir jnmih iPir Awvih ]9]
ahunkaar mueae sae viguthee geae mar junumehi fir aavehi
Those who die of egotism, shall not find salvation. They die, and are reborn in reincarnation.

THANK U MY FRIEND N ACCEPT MY GUR FATEH FIRST.

U want to know how i treat Gurubani. For me Gurubani is Like Alive Guru sitting in front of me n teachings each n every good things exactly like our parents do when we r small child n really ignorant of great things.I read Gurubani one line at a time n try to explore it fully before going to the next.Particularly those lines that effect our body n mind very much I simply stick to them till i explore them fully what Guruji really said.I am not a reader of whole Shri GuruGranth Sahib ji or whole Gutka at a time but one page a day or even small portion of one page does good teaching to me by my Guru.I have a habbit of exploring deep the real meaning of Guru's words.Good for me n others around I share my views with.
I have really explored the greatness of Guru n his nectar words by really applying them in real life.It is only after applying them one explores the beauty n greatness of Guru n his great blessing words.BTW ignore my ego.

Afterall Sikhi itself means FOLLOWING GURU'S TEACHINGS n that's why sikh religion is different from others.People from other religion simply talk loud n don't follow god's ways n ego always cover them days n nights.They consider themselves as superiors over others.Gursikhs r different as they follow guru's ways every breath they take.
Sikhs of past have firmly sticked to Guru's words however difficult situation they were in n finally they came out as super winners.All just becoz of following Guruji's ways.

FOLLOW,FOLLOW,N FOLLOW GURU'S TEACHINGS N THAT MAKES U A SIKH.NO OTHER WAY.

SAT SHRI AKAL N IGNORE MY EGO.