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Guru Granth Sahib
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ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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Gurmat Vichaar
Gurmat Vichar - Discussions
Part III Liberation Mukti-Niravan
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<blockquote data-quote="Sikh80" data-source="post: 64056" data-attributes="member: 5290"><p><strong><span style="font-family: 'Tahoma'"><span style="font-size: 12px">Five evils and Overcoming them</span></span></strong></p><p><strong><span style="font-family: 'Tahoma'"><span style="font-size: 12px">A.</span></span></strong></p><p> </p><p><span style="font-size: 12px"><strong><span style="font-family: 'Tahoma'">Five evils</span></strong><span style="font-family: 'Tahoma'"> or <strong>five thieves</strong> (panchadosh or panj vikar) as they are referred to in <a href="http://en.wikipedia.org/wiki/Sikh_Scripture" target="_blank">Sikh Scripture</a>, the <a href="http://en.wikipedia.org/wiki/Guru_Granth_Sahib" target="_blank">Guru Granth Sahib</a>, are, according to <a href="http://en.wikipedia.org/wiki/Sikhism" target="_blank">Sikhism</a>, the five major weaknesses of the human personality at variance with its spiritual essence. The common evils far exceed in number, but a group of five of them came to be identified because of the obstruction they are believed to cause in man's pursuit of the moral and spiritual path. The group of five evils comprises <a href="http://en.wikipedia.org/wiki/Kam" target="_blank">Kam</a> (Lust), <a href="http://en.wikipedia.org/wiki/Krodh" target="_blank">Krodh</a> (Rage), <a href="http://en.wikipedia.org/wiki/Lobh" target="_blank">Lobh</a> (Greed), <a href="http://en.wikipedia.org/wiki/Moh" target="_blank">Moh</a> (Attachment) and <a href="http://en.wikipedia.org/wiki/Ahankar" target="_blank">Ahankar</a> (ego) in <a href="http://en.wikipedia.org/wiki/Punjabi" target="_blank">Punjabi</a>; translated into English these words mean lust/addiction, wrath/rage/anger, materialistic greed, attachment/worldly infatuation and ego/pride respectively. <u>The word 'evil' here may be understood to represent the connotation of Punjabi pap (sin), dokh (defect), or kilbikh (defilement).</u></span></span></p><p> </p><p> </p><p><span style="font-family: 'Tahoma'"><span style="font-size: 12px"><span style="color: blue"><u>It is the primary aim of the practising Sikh to subdue the actions of these five inner evils and render them useless.</u></span> The actions of one's mind should be above, beyond and without interference from these five inner urges or sins. It's a Sikh's duty to not base their life subject to these five passions of the human heart. To live a life in devotion to the Almighty </span><a href="http://en.wikipedia.org/wiki/Waheguru" target="_blank"><span style="font-size: 12px">Waheguru</span></a><span style="font-size: 12px"> in positive Spirits (</span><a href="http://en.wikipedia.org/wiki/Chardikala" target="_blank"><span style="font-size: 12px">Chardikala</span></a><span style="font-size: 12px">) and in His Mercy (</span><a href="http://en.wikipedia.org/wiki/Hukam" target="_blank"><span style="font-size: 12px">Hukam</span></a><span style="font-size: 12px">). To remember God in </span><a href="http://en.wikipedia.org/wiki/Naam_Simran" target="_blank"><span style="font-size: 12px">Naam Simran</span></a><span style="font-size: 12px">, engaged in Community Service (</span><a href="http://en.wikipedia.org/w/index.php?title=Sewa&action=edit" target="_blank"><span style="font-size: 12px">Sewa</span></a><span style="font-size: 12px">) and to practise the </span><a href="http://en.wikipedia.org/wiki/Five_Virtues" target="_blank"><span style="font-size: 12px">Five Virtues</span></a><span style="font-size: 12px">. By taking these positive steps, the <strong>Five Evils</strong> are overcome and rendered ineffective. By adopting this daily routine and discipline the person's actions become pure (Nirmal) and rewarding to the soul and the negativity of the person is removed.</span></span></p><p> </p><p> </p><p><span style="font-family: 'Tahoma'"><span style="font-size: 12px">The number five (panj, panca) is traditional and has been used in a variety of contexts. One comes across repeated references to pentads in philosophy, religion, ethics, mythology and history of India. The god </span><a href="http://en.wikipedia.org/wiki/Shiva" target="_blank"><span style="font-size: 12px">Shiva</span></a><span style="font-size: 12px"> has five faces, hence his name Pancanana; the Buddha analysed human personality into five aggregates (panca-skandha) and laid down five moral precepts (pancasila); the </span><a href="http://en.wikipedia.org/wiki/Upanishad" target="_blank"><span style="font-size: 12px">Upanisads</span></a><span style="font-size: 12px"> speak of the five fires (pancagni) and five sheaths or wrappers investing the self (pancakosah); </span><a href="http://en.wikipedia.org/wiki/Jainism" target="_blank"><span style="font-size: 12px">Jainism</span></a><span style="font-size: 12px"> has its five vows (pancavratas), and the </span><a href="http://en.wikipedia.org/wiki/Yoga" target="_blank"><span style="font-size: 12px">Yoga</span></a><span style="font-size: 12px"> system its five abstentions (yamas) and five observations (niyamas); five are the organs of sense, five the organs of action, five the objects of sense, five the gross and subtle elements (panca mahabhuta or panca tattva). There are also the traditions of five makaras of Tantric </span><a href="http://en.wikipedia.org/wiki/Yoga" target="_blank"><span style="font-size: 12px">Yoga</span></a><span style="font-size: 12px">, five </span><a href="http://en.wikipedia.org/wiki/Kakar" target="_blank"><span style="font-size: 12px">kakars</span></a><span style="font-size: 12px"> of later </span><a href="http://en.wikipedia.org/wiki/Sikhism" target="_blank"><span style="font-size: 12px">Sikhism</span></a><span style="font-size: 12px"> and of the first five members of the </span><a href="http://en.wikipedia.org/wiki/Khalsa" target="_blank"><span style="font-size: 12px">Khalsa</span></a><span style="font-size: 12px"> community and so on. The list of pentads (pancaka) can be lengthened. However, theologically, no special significance attaches to the number five in the group of evils except that these five human failures are believed to constitute strong hindrances to spiritual progress.</span></span></p><p> </p><p> </p><p><strong><span style="font-family: 'Tahoma'">History of Five Evils</span></strong></p><p> </p><p><span style="font-family: 'Tahoma'"><span style="font-size: 12px">The early </span><a href="http://en.wikipedia.org/wiki/Vedas" target="_blank"><span style="font-size: 12px">Vedic literature</span></a><span style="font-size: 12px"> bears no reference to the concept of 'five evils'; the terms moha, kama, krodha and aham do occur in the Vedic texts, but they are not enumerated as a series of evils. Moreover, these words do not seem to have any significant relation to ethical and soteriological ideas in the </span><a href="http://en.wikipedia.org/wiki/Vedic_period" target="_blank"><span style="font-size: 12px">Vedic age</span></a><span style="font-size: 12px">. It was the ascetic sages of non-Vedic tradition, the munis and sramanas who propounded the philosophy of renunciation and the methods of sense-control. The impact of their ideas and practices was felt by the Upanisadic teachers. </span></span></p><p> </p><p> </p><p><span style="font-family: 'Tahoma'"><span style="font-size: 12px">Thus the </span><a href="http://en.wikipedia.org/wiki/Upanishad" target="_blank"><span style="font-size: 12px">Upanisads</span></a><span style="font-size: 12px">, though they do not condemn kama or desire, are aware of the evils like raga or passion, avidya or nescience, moha or delusion, and ahankara or egoity. These evils are mentioned and condemned in some of the post-Buddhistic </span><a href="http://en.wikipedia.org/wiki/Upanishad" target="_blank"><span style="font-size: 12px">Upanisads</span></a><span style="font-size: 12px"> such as the Prasna, Svetasvatara, Aitareya, Isa and Mundaka. The last-named text refers to 'the sages whose defilements have been destroyed' (ksinadosah), although it does not enumerate the 'defilements'.</span></span></p><p> </p><p> </p><p><span style="font-family: 'Tahoma'"><span style="font-size: 12px">Long before these later </span><a href="http://en.wikipedia.org/wiki/Upanishad" target="_blank"><span style="font-size: 12px">Upanisads</span></a><span style="font-size: 12px">, however, leaders of sramanic philosophers had expounded soteriological techniques in which eradication of all evils and imperfections was considered sine qua non for ultimate release. It is in the teachings of Kapilamuni, Parsvanatha, Sakyamuni and Mahavira that one finds a detailed discussion of the nature and function of kama, krodha, lobha, moha and ahankara and many other kindred vices.</span></span></p><p> </p><p> </p><p><span style="font-family: 'Tahoma'"><span style="font-size: 12px">The old </span><a href="http://en.wikipedia.org/wiki/Pali" target="_blank"><span style="font-size: 12px">Pali</span></a><span style="font-size: 12px"> texts contain three lists of evils and factors which obstruct meditation and moral perfection. The list of five 'hindrances' (nivaranas) consists of sensuous desire, ill will, sloth and torpor, restlessness and sceptical doubt. These hindrances blind man's mental vision and make concentration difficult. The list of ten '</span><a href="http://en.wikipedia.org/wiki/Fetter_%28Buddhism%29" target="_blank"><span style="font-size: 12px">fetters</span></a><span style="font-size: 12px">' (sanyojanas), which bind beings to sansara, comprises the following: belief in a permanent individuality, sceptical doubt, belief in the efficacy of mere moral observances and rituals, sensual passion, ill will, desire for existence in the material world, desire for existence in the immaterial world, conceit, restlessness and nescience.</span></span></p><p> </p><p> </p><p><strong><span style="font-family: 'Tahoma'">Buddhist Concept</span></strong></p><p> </p><p><span style="font-family: 'Tahoma'"><span style="font-size: 12px">The first two in the list of five hindrances, viz. sensuous desire (kamacchanda) and ill will or malice are the same as the first two in the list of five evils mentioned in the Sikh canon. Likewise, belief in a permanent individuality (satkayadrsti), sensual passion (kamaraga), ill will, conceit (mana) and nescience (avidya), included in the </span><a href="http://en.wikipedia.org/wiki/Buddhist" target="_blank"><span style="font-size: 12px">Buddhist</span></a><span style="font-size: 12px"> list of ten fetters, are comparable to egoity, lust, wrath, pride and delusion or attachment of </span><a href="http://en.wikipedia.org/wiki/Sikh" target="_blank"><span style="font-size: 12px">Sikh</span></a><span style="font-size: 12px"> enumeration.</span></span></p><p> </p><p> </p><p><span style="font-family: 'Tahoma'"><span style="font-size: 12px">The third </span><a href="http://en.wikipedia.org/wiki/Buddhist" target="_blank"><span style="font-size: 12px">Buddhist</span></a><span style="font-size: 12px"> list of ten 'defilements' (Pali kilesa, Punjabi kalesh and Skt. klesa), includes the following: greed (lobha), hatred (dosa), delusion (moha), conceit (mana), false views, sceptical doubt, sloth, distraction, shamelessness and recklessness. In this list, again, the first four defilements are nearly identical with those included in the list of' ‘five evils' minus lust (kama). This last evil is mentioned separately and repeatedly in the </span><a href="http://en.wikipedia.org/wiki/Buddhist" target="_blank"><span style="font-size: 12px">Buddhist</span></a><span style="font-size: 12px"> scriptures in </span><a href="http://en.wikipedia.org/wiki/Pali" target="_blank"><span style="font-size: 12px">Pali</span></a><span style="font-size: 12px"> as well as in </span><a href="http://en.wikipedia.org/wiki/Sanskrit" target="_blank"><span style="font-size: 12px">Sanskrit</span></a><span style="font-size: 12px">. Similarly wrath (krodha) is mentioned separately as a powerful enemy of holy life. Early </span><a href="http://en.wikipedia.org/wiki/Buddhist" target="_blank"><span style="font-size: 12px">Buddhist</span></a><span style="font-size: 12px"> sources describe the triad of lobha, dosa (dvesa), and moha as the three roots of evil (akusala-mula). One of the standard </span><a href="http://en.wikipedia.org/wiki/Buddhist" target="_blank"><span style="font-size: 12px">Buddhist</span></a><span style="font-size: 12px"> words for evil is klesa which may be translated as 'defilement' or ‘depravity’. A list of six defilements is found in some </span><a href="http://en.wikipedia.org/wiki/Buddhist" target="_blank"><span style="font-size: 12px">Buddhist</span></a><a href="http://en.wikipedia.org/wiki/Sanskrit" target="_blank"><span style="font-size: 12px">Sanskrit</span></a><span style="font-size: 12px"> sources and includes passion (raga), ill will (pratigha), conceit (mana), nescience (avidya), false view (kudrsti), and sceptical doubt (vichikitsa).</span></span></p><p> </p><p> </p><p><strong><span style="font-family: 'Tahoma'">Jainism Concept</span></strong></p><p> </p><p><span style="font-family: 'Tahoma'"><span style="font-size: 12px">The Jaina sources also contain details concerning evils and defilements. All the five evils of the </span><a href="http://en.wikipedia.org/wiki/Sikh" target="_blank"><span style="font-size: 12px">Sikh</span></a><span style="font-size: 12px"> list are found repeatedly mentioned in the sacred literature of </span><a href="http://en.wikipedia.org/wiki/Jainism" target="_blank"><span style="font-size: 12px">Jainism</span></a><span style="font-size: 12px">. The Avasyakasutra has a list of eighteen sins which includes among others wrath (krodha), conceit, delusion (maya), greed, and ill will. The standard Jaina term for evil is 'dirt' or 'passion' (kasaya). </span></span></p><p> </p><p> </p><p><span style="font-family: 'Tahoma'"><span style="font-size: 12px">The Dasavaikalikasutra states that four kasayas, viz. wrath, conceit, delusion and greed, cause rebirth. The Uttaradhyayanasutra mentions moha, trsna (synonym of </span></span></p><p><span style="font-family: 'Tahoma'"><span style="font-size: 12px">kama) and lobha as the sources of sorrow.</span></span></p><p> </p><p> </p><p><span style="font-family: 'Tahoma'"><span style="font-size: 12px">The Yogasutra (II. 3) has a list of five defilements or hindrances called panca-klesah. These are nescience (avidya), egoity (asmita), passion (raga), ill will (dvesa) and the will to live (abhinivesa). It should be pointed out here that avidya equals moha; asmita is identical with ahankara; raga is similar to kama; dvesa is not different from krodha; and abhinivesa belongs to the category of lobha understood as continuous desire for existence in sansar.</span></span></p><p> </p><p> </p><p><strong><span style="font-family: 'Tahoma'">Bhagavagita Concept</span></strong></p><p> </p><p><span style="font-family: 'Tahoma'"><span style="font-size: 12px">The </span><a href="http://en.wikipedia.org/wiki/Bhagavadgita" target="_blank"><span style="font-size: 12px">Bhagavadgita</span></a><span style="font-size: 12px"> mentions all the five evils although they are not enumerated as forming a pentad. The text mentions kama as desire or wish and at one point it is identified with krodha. Besides kama and krodha the </span><a href="http://en.wikipedia.org/wiki/Bhagavadgita" target="_blank"><span style="font-size: 12px">Bhagavadgita</span></a><span style="font-size: 12px"> mentions passion (raga), ill will, attachment, delusion, egoity, greed, conceit and nescience (ajnana), and employs terms such as papa, dosa and kalmasa for impurities or defilements. In one verse hypocrisy, arrogance, conceit, wrath, harsh speech and nescience are described as demoniac qualities. Medieval </span><a href="http://en.wikipedia.org/wiki/Buddhist" target="_blank"><span style="font-size: 12px">Buddhist</span></a><span style="font-size: 12px">, Jainist, and Brahmanical authors of religious and philosophical works continued to discuss the meaning, nature and methods of eradicating the five and more evils. The Tantric adepts (siddhas) recommended rather radical techniques of combating the evil psychological forces, especially through the method of 'conquering passions through passions'. Reference may be made here to Tulasidasa who, in a series of quadriparti verses (chaupais) in his Ramacharitamanasa, acknowledges the universality of kama, krodha, lobha, moha, mana and trsna which afflict not only men but also the gods.</span></span></p><p> </p><p> </p><p><strong><span style="font-family: 'Tahoma'">The Five Inner Thieves</span></strong></p><p> </p><p><span style="font-family: 'Tahoma'"><span style="font-size: 12px">There is no philosophical or theological explication of the five evils, collectively or individually, in </span><a href="http://en.wikipedia.org/wiki/Sikh_Scripture" target="_blank"><span style="font-size: 12px">Sikh Scripture</span></a><span style="font-size: 12px">, but man is repeatedly warned against them. They have been called diseases or maladies which afflict human beings with disastrous effects. The evil pentad is however mentioned at numerous places in the </span><a href="http://en.wikipedia.org/wiki/Holy_Book" target="_blank"><span style="font-size: 12px">Holy Book</span></a><span style="font-size: 12px">. In at least five instances the list consists of the following: </span></span></p><p><span style="font-family: 'Tahoma'"><a href="http://en.wikipedia.org/wiki/Kam" target="_blank"><span style="font-size: 12px"><span style="color: blue"><u>kam</u></span></span></a><span style="font-size: 12px"><span style="color: blue"><u>, </u></span></span><a href="http://en.wikipedia.org/wiki/Krodh" target="_blank"><span style="font-size: 12px"><span style="color: blue"><u>krodh</u></span></span></a><span style="font-size: 12px"><span style="color: blue"><u>, </u></span></span><a href="http://en.wikipedia.org/wiki/Lobh" target="_blank"><span style="font-size: 12px"><span style="color: blue"><u>lobh</u></span></span></a><span style="font-size: 12px"><span style="color: blue"><u>, </u></span></span><a href="http://en.wikipedia.org/wiki/Moh" target="_blank"><span style="font-size: 12px"><span style="color: blue"><u>moh</u></span></span></a><span style="font-size: 12px"><span style="color: blue"><u> and abhiman or </u></span></span><a href="http://en.wikipedia.org/wiki/Ahankar" target="_blank"><span style="font-size: 12px"><span style="color: blue"><u>ahankar</u></span></span></a><span style="font-size: 12px"><u><span style="color: blue">.</span></u> </span></span></p><p> </p><p><span style="font-family: 'Tahoma'"><span style="font-size: 12px">At one place instead of moh and abhiman we have "mad" and "ninda". Here the word "mad" may be interpreted in the sense of 'intoxication born of egoity'. The word ninda means slander. In two of the seven instances cited here the members of the evil pentad are called 'five thieves' (panch-chor). In a hymn by </span><a href="http://en.wikipedia.org/wiki/Kabir" target="_blank"><span style="font-size: 12px">Kabir</span></a><span style="font-size: 12px"> the list has trishna (craving), kam, krodh, mad and matsar as the five evils. The word trishna (Skt. trsna) means craving or desire, while the word matsar means jealousy. Often the five evils are referred to as 'the five' (panch) or 'al1 the five' (sare panch). At places the five organs of sense (jnanendriyas) are also often referred to as 'the five'.</span></span></p><p><span style="font-family: 'Tahoma'"><span style="font-size: 12px">One, two, three or four of the five cardinal evils are repeatedly mentioned almost throughout the body of the </span><a href="http://en.wikipedia.org/wiki/Sikh" target="_blank"><span style="font-size: 12px">Sikh</span></a><span style="font-size: 12px"> canon. The triad </span><a href="http://en.wikipedia.org/wiki/Kam" target="_blank"><span style="font-size: 12px">kam</span></a><span style="font-size: 12px">, </span><a href="http://en.wikipedia.org/wiki/Krodh" target="_blank"><span style="font-size: 12px">krodh</span></a><span style="font-size: 12px"> and </span><a href="http://en.wikipedia.org/wiki/Lobh" target="_blank"><span style="font-size: 12px">lobh</span></a><span style="font-size: 12px"> finds as frequent a mention as the triad </span><a href="http://en.wikipedia.org/wiki/Kam" target="_blank"><span style="font-size: 12px">kam</span></a><span style="font-size: 12px">, </span><a href="http://en.wikipedia.org/wiki/Krodh" target="_blank"><span style="font-size: 12px">krodh</span></a><span style="font-size: 12px"> and </span><a href="http://en.wikipedia.org/wiki/Ahankar" target="_blank"><span style="font-size: 12px">ahankar</span></a><span style="font-size: 12px"> or </span><a href="http://en.wikipedia.org/wiki/Moh" target="_blank"><span style="font-size: 12px">moh</span></a><span style="font-size: 12px">, </span><a href="http://en.wikipedia.org/wiki/Lobh" target="_blank"><span style="font-size: 12px">lobh</span></a><span style="font-size: 12px"> and </span><a href="http://en.wikipedia.org/wiki/Ahankar" target="_blank"><span style="font-size: 12px">ahankar</span></a><span style="font-size: 12px">. Among the five evils the one that is condemned more than the others is ahankar. When only two of the five are mentioned, the pair consists either of </span><a href="http://en.wikipedia.org/wiki/Kam" target="_blank"><span style="font-size: 12px">kam</span></a><span style="font-size: 12px"> and </span><a href="http://en.wikipedia.org/wiki/Krodh" target="_blank"><span style="font-size: 12px">krodh</span></a><span style="font-size: 12px">, or of </span><a href="http://en.wikipedia.org/wiki/Moh" target="_blank"><span style="font-size: 12px">moh</span></a><span style="font-size: 12px"> and "guman", or of </span><a href="http://en.wikipedia.org/wiki/Lobh" target="_blank"><span style="font-size: 12px">lobh</span></a><span style="font-size: 12px"> and </span><a href="http://en.wikipedia.org/wiki/Moh" target="_blank"><span style="font-size: 12px">moh</span></a><span style="font-size: 12px">; when a group of four out of the five evils is cited, it usually consists of the first four, </span><a href="http://en.wikipedia.org/wiki/Kam" target="_blank"><span style="font-size: 12px">kam</span></a><span style="font-size: 12px">, </span><a href="http://en.wikipedia.org/wiki/Krodh" target="_blank"><span style="font-size: 12px">krodh</span></a><span style="font-size: 12px">, </span><a href="http://en.wikipedia.org/wiki/Lobh" target="_blank"><span style="font-size: 12px">lobh</span></a><span style="font-size: 12px"> and </span><a href="http://en.wikipedia.org/wiki/Moh" target="_blank"><span style="font-size: 12px">moh</span></a><span style="font-size: 12px">. Since the Sikh canon is a composite text containing the religious poetry not only of the </span><a href="http://en.wikipedia.org/wiki/Gurus" target="_blank"><span style="font-size: 12px">Gurus</span></a><span style="font-size: 12px"> but also of several saints and Sufis from various regions, synonyms, occasionally from different languages, occur. Thus lobh is also called lalach; man is called garab (</span><a href="http://en.wikipedia.org/wiki/Sanskrit" target="_blank"><span style="font-size: 12px">Sanskrit</span></a><span style="font-size: 12px"> garva) and guman; </span><a href="http://en.wikipedia.org/wiki/Moh" target="_blank"><span style="font-size: 12px">moh</span></a><span style="font-size: 12px"> is also called bharam (Skt. bhrama). A word of most frequent occurrence is </span><a href="http://en.wikipedia.org/wiki/Haumai" target="_blank"><span style="font-size: 12px">haumai</span></a><span style="font-size: 12px">. It is perhaps derived from aham, 'I' or egoity, the essential element of ego; hankar, </span><a href="http://en.wikipedia.org/wiki/Ahankar" target="_blank"><span style="font-size: 12px">ahankar</span></a><span style="font-size: 12px"> are its semantic cognates. The word man is employed in a double sense; sometimes it is clearly used in the sense of 'honour' or 'respect'. In most cases, however, it is synonymous with "abhiman".</span></span></p><p> </p><p><strong><span style="font-family: 'Tahoma'">Is Haumai (Ego) is Worst Evil</span></strong></p><p> </p><p><span style="font-family: 'Tahoma'"><span style="font-size: 12px">Although it is permissible to identify "haumai" with "ahankar", the fact that "haumai" is not included in the evil pentad and yet comes in for the strongest censure in the Scripture would lead to the conclusion that it is regarded as a major evil in addition to those forming the pentad. It may be added that </span><a href="http://en.wikipedia.org/wiki/Haumai" target="_blank"><span style="font-size: 12px">haumai</span></a><span style="font-size: 12px"> or egoity, self-centredness, the personality system, the belief in one's individual existence, is the basis of all the other evils. From this standpoint, ahankar may be reckoned as an offshoot of haumai. The assertion or affirmation of 'I' runs counter to the affirmation of 'Thou'; the consciousness of 'self existence' or 'one's own existence' (sva-bhava or atma-bhava) is diametrically opposed to the consciousness of God's existence. In a system in which the sole reality of God (</span><a href="http://en.wikipedia.org/wiki/Mool_Mantar" target="_blank"><span style="font-size: 12px">ik onkar</span></a><span style="font-size: 12px">) is the first principle, there can be no room for the reality of an 'individual existence' or 'one's own existence' apart from or along with the existence of God. To say that God alone is the reality means that there is no other reality that belongs to someone else, and that there is no someone else who can claim an independent reality of his own. The truth is that there is no truth in haumai.</span></span></p><p><span style="font-family: 'Tahoma'"><span style="font-size: 12px">Nevertheless, this unreal reality, this false truth—haumai—apparently exists. It is unreal and false from the standpoint of God who is the only absolute Reality; it is real and true from the standpoint of the fettered creatures coursing in sansar. These creatures have assumed a reality of their own; every fettered being is seemingly convinced of its own existence; this conviction flourishes in its ignorance of God's reality. There can be no such thing as co-existence of God and not-God; Reality and falsity cannot co-exist as cannot light and darkness. Therefore, where there is awareness of God's reality there is absence of one's own reality, and vice versa; where there is awareness of one's own existence or haumai, there is absence of the awareness of God's existence. The Scripture says: "</span><a href="http://en.wikipedia.org/wiki/Haumai" target="_blank"><span style="font-size: 12px">Haumai</span></a><span style="font-size: 12px"> jai ta kant samai—God is realized only when one eradicates egoity" (GG, 750); literally, '<strong>(one) merges into (one's) Lord only when (her/his) egoity has disappeared'</strong>.</span></span></p><p><span style="font-family: 'Tahoma'"><span style="font-size: 12px">The five evils, lust, wrath, greed, attachment and egoity, flourish on the soil of the belief in one's individualized existence. By destroying the doctrine of one's own existence or the belief in one's individual reality, the sages (</span><a href="http://en.wikipedia.org/wiki/Sant" target="_blank"><span style="font-size: 12px">sant</span></a><span style="font-size: 12px">, </span><a href="http://en.wikipedia.org/w/index.php?title=Sadh&action=edit" target="_blank"><span style="font-size: 12px">sadh</span></a><span style="font-size: 12px">) cancel in one stroke, as it were, the entire catalogue of evils. Desire, anger, avarice, infatuation, egoism, passion, jealousy, hypocrisy, pride, deception, falsehood, violence, doubt, and nescience and other forms of depravity listed in the </span><a href="http://en.wikipedia.org/wiki/Guru_Granth_Sahib" target="_blank"><span style="font-size: 12px">Guru Granth Sahib</span></a><span style="font-size: 12px"> do not affect him who has overcome his own self and found his essence in God's reality. Liberation (</span><a href="http://en.wikipedia.org/wiki/Mukti" target="_blank"><span style="font-size: 12px">mukti</span></a><span style="font-size: 12px">, </span><a href="http://en.wikipedia.org/w/index.php?title=Mokh&action=edit" target="_blank"><span style="font-size: 12px">mokh</span></a><span style="font-size: 12px">) means the extinction of all the evils headed by </span><a href="http://en.wikipedia.org/wiki/Haumai" target="_blank"><span style="font-size: 12px">haumai</span></a><span style="font-size: 12px">.</span></span></p><p> </p><p> </p><p><span style="font-family: 'Tahoma'"><span style="font-size: 12px">The </span><a href="http://en.wikipedia.org/wiki/Sikh" target="_blank"><span style="font-size: 12px">Sikh</span></a><span style="font-size: 12px"> canon also points to the way of extinguishing evils of all kinds. It is acknowledged that the five evils afflict all beings in sansar and that it is difficult to control them. Yet the possibility of conquering them is not ruled out in the theological framework of </span><a href="http://en.wikipedia.org/wiki/Sikhism" target="_blank"><span style="font-size: 12px">Sikhism</span></a><span style="font-size: 12px">; the moral training of a </span><a href="http://en.wikipedia.org/wiki/Sikh" target="_blank"><span style="font-size: 12px">Sikh</span></a><span style="font-size: 12px"> is in fact directed towards controlling the senses and eradicating the evils. The seeker of liberation has first to liberate himself of the yoke of the pentad. No headway can be made towards God-realization without discarding the cardinal evils. </span><a href="http://en.wikipedia.org/wiki/Kabir" target="_blank"><span style="font-size: 12px">Kabir</span></a><span style="font-size: 12px"> says, "He alone cherishes the Lord's feet who is rid of desire, wrath, greed and attachment—kamu krodhu lobhu mohu bibarjit haripadu chinai soi (GG, 1123).</span></span></p><p> </p><p><strong><span style="font-family: 'Tahoma'">Devotion and Sadh Sangat</span></strong></p><p> </p><p><span style="font-family: 'Tahoma'"><span style="font-size: 12px">Loving devotion (</span><a href="http://en.wikipedia.org/w/index.php?title=Bhagti&action=edit" target="_blank"><span style="font-size: 12px">bhagti</span></a><span style="font-size: 12px">, bhakti) to God is, according to </span><a href="http://en.wikipedia.org/wiki/Sikhism" target="_blank"><span style="font-size: 12px">Sikhism</span></a><span style="font-size: 12px">, the way to ultimate release. One can love God only when one has annihilated self-love; this means that the devotee must be humble and surrender himself fully unto God. The </span><a href="http://en.wikipedia.org/wiki/Gurus" target="_blank"><span style="font-size: 12px">Gurus</span></a><span style="font-size: 12px"> stress the necessity of taking refuge in God. To this end, one must first renounce pride (man). Constant awareness of God (</span><a href="http://en.wikipedia.org/wiki/Simran" target="_blank"><span style="font-size: 12px">simran</span></a><span style="font-size: 12px">) is the panacea for all ills. He who enshrines the Lord's lotus feet in his heart destroys sins of many existences. Devotion to God eradicates the evils in an instant and purifies the body (GG, 245). The destruction of evils may be viewed both as a cause and consequence of the practice of nam simran. Awareness of God's presence comes only when lust, wrath, avarice, attachment and egoity have departed from the devotee; when the devotee lives in constant awareness of God, the evils touch him not. Such a person is unaffected by pleasure and pain, for he has freed himself from evils such as lobh, moh and abhiman. </span><a href="http://en.wikipedia.org/wiki/Guru_Tegh_Bahadur" target="_blank"><span style="font-size: 12px">Guru Tegh Bahadur</span></a><span style="font-size: 12px"> describes such a sage as one liberated while still alive and calls him an image of God on earth (GG, I426-27).</span></span></p><p> </p><p> </p><p><span style="font-family: 'Tahoma'"><span style="font-size: 12px">Another way of overcoming "haumai" and other evils is to keep the company of the saints (sant) or Sadh Sangat (holy congregation) who both radiate virtuous qualities. One kills lust, wrath, greed and other depravities of the evil age (kali-kales) by taking refuge in the sangat, the holy fellowship. It is by discarding the most powerful of evils, egoity, that one can get admission to this sacred society. Egoity ceases as one takes to the company of the holy (GG, 271). A third method of overcoming the evils is to submit oneself to the instruction of the spiritual preceptor (guru). He who would overcome the five evils must follow his teaching. The wisdom obtained from the preceptor is like a swift sword (kharagu karara) which cuts through confusion, infatuation, avarice and egoity (GG, 1087). One celebrates God's virtues through the favour of the sage (sant prasadi) and destroys lust, anger and insanity born of egoism (unmad). In </span><a href="http://en.wikipedia.org/wiki/Guru_Nanak" target="_blank"><span style="font-size: 12px">Guru Nanak</span></a><span style="font-size: 12px">'s Sidh Gosti it is stated that without the preceptor one's efforts bear no fruit. The importance of living up to the instruction of the holy preceptor can be judged from the concept of the 'Guru-oriented person' (gurmukh) so central to the </span><a href="http://en.wikipedia.org/wiki/Sikh" target="_blank"><span style="font-size: 12px">Sikh</span></a><span style="font-size: 12px"> moral system. A </span><a href="http://en.wikipedia.org/wiki/Gurmukh" target="_blank"><span style="font-size: 12px">gurmukh</span></a><span style="font-size: 12px"> is one who has turned his face towards the </span><a href="http://en.wikipedia.org/wiki/Guru" target="_blank"><span style="font-size: 12px">Guru</span></a><span style="font-size: 12px">, that is to say, a person who by practising what the </span><a href="http://en.wikipedia.org/wiki/Guru" target="_blank"><span style="font-size: 12px">Guru</span></a><span style="font-size: 12px"> teaches has freed himself from the depravities and lives in the Divine presence. He achieves this position by conquering the evils under the guidance of the Guru and ever remains in tune with the Supreme Reality.</span></span></p><p> </p><p><span style="font-family: 'Tahoma'"><span style="font-size: 12px">Source:</span></span></p><p><span style="font-family: 'Tahoma'"><a href="http://en.wikipedia.org/wiki/Five_Evils" target="_blank"><u><span style="font-size: 12px"><span style="color: #800080">http://en.wikipedia.org/wiki/Five_Evils</span></span></u></a></span></p><p> </p><p><strong><span style="font-family: 'Tahoma'"><span style="font-size: 12px">Virtues to overcome five evils</span></span></strong></p><p> </p><p><span style="font-family: 'Tahoma'"><span style="font-size: 12px">B. </span></span></p><p> </p><p><span style="font-family: 'Tahoma'"><span style="font-size: 12px"><span style="color: blue">Wisdom (gyan) </span>: is the complete knowledge of a set of religious principles. It can be achieved by hearing good, thinking good and doing good. A man of wisdom tries to achieve a high moral standard in his life and interaction with others. According to Sikhism, the first steps to wisdom is to consider oneself as an ignorant person who has to learn a lot in life. </span></span></p><p> </p><p><span style="font-size: 12px"><span style="font-family: 'Tahoma'"><span style="color: blue">Truthful Living (sat)</span> : This is more than 'truth'. It means living according to the way of God i.e. the thoughts should match the words that a person speaks and his actions should also match his words. Truthful living brings a person closer to God. </span></span></p><p> </p><p><span style="font-size: 12px"><span style="font-family: 'Tahoma'"><span style="color: blue">Justice (niaon) </span>: means freedom and equal oppurtunities for all. Respect for the rights of others and strict absence of attempts to exploit a fellowbeing. Sikhism forbids the desire to loot anothers property. It also strictly instructs the Sikhs to show respect even for the women and children of an enemy. </span></span></p><p> </p><p><span style="font-size: 12px"><span style="font-family: 'Tahoma'"><span style="color: blue">Temperance (santokh)</span> : means self control which has to be developed through meditation and prayers. A Sikh has to banish evil thoughts from his mind by constantly repeating Gods name and reciting prayers. Torture to the body to develop self-control is not advocated in Sikhism.</span></span></p><p> </p><p><span style="font-size: 12px"><span style="font-family: 'Tahoma'"><span style="color: blue">Patience (dhiraj) </span>: implies a high level of tolerance and empathy for others. It requires control over ones ego and willingness to overlook anothers weakness or mistakes. It requires that a Sikh should be strongwilled, but kind hearted.</span></span></p><p> </p><p><span style="font-size: 12px"><span style="font-family: 'Tahoma'"><span style="color: blue">Courage (himmat) </span>: means bravery i.e. absence of fear. It is the ability to stake ones life for ones convictions and for saving others from injustice or cruelty. </span></span></p><p> </p><p><span style="font-size: 12px"><span style="font-family: 'Tahoma'"><span style="color: blue">Humility (namarta) </span>: is a deliberate denial of pleasure at one's own praise and admiration. It means underplaying ones own strengths and respecting the abilities of others. It is the antidote to 'ahankar'</span></span></p><p> </p><p><span style="font-size: 12px"><span style="font-family: 'Tahoma'"><span style="color: blue">Contentment (sabar) </span>: means refraining from worldly fears and submitting oneself to the will of God. The typical worldly fears can be fear of death, poverty, disrespect and defeat. It is this virtue that has given the Sikhs the moral strength to withstand the various atrocities committed on their community in the last three centuries. </span></span></p><p> </p><p> </p><p><span style="font-family: 'Tahoma'"><span style="font-size: 12px">Source:</span></span></p><p><span style="font-family: 'Tahoma'"><a href="http://www.sikhphilosophy.net/spiritual-articles/5325-the-five-evils-and-moral-values.html" target="_blank"><u><span style="color: #800080">http://www.sikhphilosophy.net/spiritual-articles/5325-the-five-evils-and-moral-values.html</span></u></a></span></p></blockquote><p></p>
[QUOTE="Sikh80, post: 64056, member: 5290"] [B][FONT=Tahoma][SIZE=3]Five evils and Overcoming them[/SIZE][/FONT][/B] [B][FONT=Tahoma][SIZE=3]A.[/SIZE][/FONT][/B] [SIZE=3][B][/B][/SIZE] [SIZE=3][B][FONT=Tahoma]Five evils[/FONT][/B][FONT=Tahoma] or [B]five thieves[/B] (panchadosh or panj vikar) as they are referred to in [URL="http://en.wikipedia.org/wiki/Sikh_Scripture"][COLOR=windowtext]Sikh Scripture[/COLOR][/URL], the [URL="http://en.wikipedia.org/wiki/Guru_Granth_Sahib"][COLOR=windowtext]Guru Granth Sahib[/COLOR][/URL], are, according to [URL="http://en.wikipedia.org/wiki/Sikhism"][COLOR=windowtext]Sikhism[/COLOR][/URL], the five major weaknesses of the human personality at variance with its spiritual essence. The common evils far exceed in number, but a group of five of them came to be identified because of the obstruction they are believed to cause in man's pursuit of the moral and spiritual path. The group of five evils comprises [URL="http://en.wikipedia.org/wiki/Kam"][COLOR=windowtext]Kam[/COLOR][/URL] (Lust), [URL="http://en.wikipedia.org/wiki/Krodh"][COLOR=windowtext]Krodh[/COLOR][/URL] (Rage), [URL="http://en.wikipedia.org/wiki/Lobh"][COLOR=windowtext]Lobh[/COLOR][/URL] (Greed), [URL="http://en.wikipedia.org/wiki/Moh"][COLOR=windowtext]Moh[/COLOR][/URL] (Attachment) and [URL="http://en.wikipedia.org/wiki/Ahankar"][COLOR=windowtext]Ahankar[/COLOR][/URL] (ego) in [URL="http://en.wikipedia.org/wiki/Punjabi"][COLOR=windowtext]Punjabi[/COLOR][/URL]; translated into English these words mean lust/addiction, wrath/rage/anger, materialistic greed, attachment/worldly infatuation and ego/pride respectively. [U]The word 'evil' here may be understood to represent the connotation of Punjabi pap (sin), dokh (defect), or kilbikh (defilement).[/U][/FONT][/SIZE] [FONT=Tahoma][/FONT] [FONT=Tahoma][/FONT] [FONT=Tahoma][SIZE=3][COLOR=blue][U]It is the primary aim of the practising Sikh to subdue the actions of these five inner evils and render them useless.[/U][/COLOR] The actions of one's mind should be above, beyond and without interference from these five inner urges or sins. It's a Sikh's duty to not base their life subject to these five passions of the human heart. To live a life in devotion to the Almighty [/SIZE][URL="http://en.wikipedia.org/wiki/Waheguru"][COLOR=windowtext][SIZE=3]Waheguru[/SIZE][/COLOR][/URL][SIZE=3] in positive Spirits ([/SIZE][URL="http://en.wikipedia.org/wiki/Chardikala"][COLOR=windowtext][SIZE=3]Chardikala[/SIZE][/COLOR][/URL][SIZE=3]) and in His Mercy ([/SIZE][URL="http://en.wikipedia.org/wiki/Hukam"][COLOR=windowtext][SIZE=3]Hukam[/SIZE][/COLOR][/URL][SIZE=3]). To remember God in [/SIZE][URL="http://en.wikipedia.org/wiki/Naam_Simran"][COLOR=windowtext][SIZE=3]Naam Simran[/SIZE][/COLOR][/URL][SIZE=3], engaged in Community Service ([/SIZE][URL="http://en.wikipedia.org/w/index.php?title=Sewa&action=edit"][COLOR=windowtext][SIZE=3]Sewa[/SIZE][/COLOR][/URL][SIZE=3]) and to practise the [/SIZE][URL="http://en.wikipedia.org/wiki/Five_Virtues"][COLOR=windowtext][SIZE=3]Five Virtues[/SIZE][/COLOR][/URL][SIZE=3]. By taking these positive steps, the [B]Five Evils[/B] are overcome and rendered ineffective. By adopting this daily routine and discipline the person's actions become pure (Nirmal) and rewarding to the soul and the negativity of the person is removed.[/SIZE][/FONT] [FONT=Tahoma][/FONT] [FONT=Tahoma][/FONT] [FONT=Tahoma][SIZE=3]The number five (panj, panca) is traditional and has been used in a variety of contexts. One comes across repeated references to pentads in philosophy, religion, ethics, mythology and history of India. The god [/SIZE][URL="http://en.wikipedia.org/wiki/Shiva"][COLOR=windowtext][SIZE=3]Shiva[/SIZE][/COLOR][/URL][SIZE=3] has five faces, hence his name Pancanana; the Buddha analysed human personality into five aggregates (panca-skandha) and laid down five moral precepts (pancasila); the [/SIZE][URL="http://en.wikipedia.org/wiki/Upanishad"][COLOR=windowtext][SIZE=3]Upanisads[/SIZE][/COLOR][/URL][SIZE=3] speak of the five fires (pancagni) and five sheaths or wrappers investing the self (pancakosah); [/SIZE][URL="http://en.wikipedia.org/wiki/Jainism"][COLOR=windowtext][SIZE=3]Jainism[/SIZE][/COLOR][/URL][SIZE=3] has its five vows (pancavratas), and the [/SIZE][URL="http://en.wikipedia.org/wiki/Yoga"][COLOR=windowtext][SIZE=3]Yoga[/SIZE][/COLOR][/URL][SIZE=3] system its five abstentions (yamas) and five observations (niyamas); five are the organs of sense, five the organs of action, five the objects of sense, five the gross and subtle elements (panca mahabhuta or panca tattva). There are also the traditions of five makaras of Tantric [/SIZE][URL="http://en.wikipedia.org/wiki/Yoga"][COLOR=windowtext][SIZE=3]Yoga[/SIZE][/COLOR][/URL][SIZE=3], five [/SIZE][URL="http://en.wikipedia.org/wiki/Kakar"][COLOR=windowtext][SIZE=3]kakars[/SIZE][/COLOR][/URL][SIZE=3] of later [/SIZE][URL="http://en.wikipedia.org/wiki/Sikhism"][COLOR=windowtext][SIZE=3]Sikhism[/SIZE][/COLOR][/URL][SIZE=3] and of the first five members of the [/SIZE][URL="http://en.wikipedia.org/wiki/Khalsa"][COLOR=windowtext][SIZE=3]Khalsa[/SIZE][/COLOR][/URL][SIZE=3] community and so on. The list of pentads (pancaka) can be lengthened. However, theologically, no special significance attaches to the number five in the group of evils except that these five human failures are believed to constitute strong hindrances to spiritual progress.[/SIZE][/FONT] [B][/B] [B][/B] [B][FONT=Tahoma]History of Five Evils[/FONT][/B] [FONT=Tahoma][SIZE=3]The early [/SIZE][URL="http://en.wikipedia.org/wiki/Vedas"][COLOR=windowtext][SIZE=3]Vedic literature[/SIZE][/COLOR][/URL][SIZE=3] bears no reference to the concept of 'five evils'; the terms moha, kama, krodha and aham do occur in the Vedic texts, but they are not enumerated as a series of evils. Moreover, these words do not seem to have any significant relation to ethical and soteriological ideas in the [/SIZE][URL="http://en.wikipedia.org/wiki/Vedic_period"][COLOR=windowtext][SIZE=3]Vedic age[/SIZE][/COLOR][/URL][SIZE=3]. It was the ascetic sages of non-Vedic tradition, the munis and sramanas who propounded the philosophy of renunciation and the methods of sense-control. The impact of their ideas and practices was felt by the Upanisadic teachers. [/SIZE][/FONT] [FONT=Tahoma][/FONT] [FONT=Tahoma][/FONT] [FONT=Tahoma][SIZE=3]Thus the [/SIZE][URL="http://en.wikipedia.org/wiki/Upanishad"][COLOR=windowtext][SIZE=3]Upanisads[/SIZE][/COLOR][/URL][SIZE=3], though they do not condemn kama or desire, are aware of the evils like raga or passion, avidya or nescience, moha or delusion, and ahankara or egoity. These evils are mentioned and condemned in some of the post-Buddhistic [/SIZE][URL="http://en.wikipedia.org/wiki/Upanishad"][COLOR=windowtext][SIZE=3]Upanisads[/SIZE][/COLOR][/URL][SIZE=3] such as the Prasna, Svetasvatara, Aitareya, Isa and Mundaka. The last-named text refers to 'the sages whose defilements have been destroyed' (ksinadosah), although it does not enumerate the 'defilements'.[/SIZE][/FONT] [FONT=Tahoma][/FONT] [FONT=Tahoma][/FONT] [FONT=Tahoma][SIZE=3]Long before these later [/SIZE][URL="http://en.wikipedia.org/wiki/Upanishad"][COLOR=windowtext][SIZE=3]Upanisads[/SIZE][/COLOR][/URL][SIZE=3], however, leaders of sramanic philosophers had expounded soteriological techniques in which eradication of all evils and imperfections was considered sine qua non for ultimate release. It is in the teachings of Kapilamuni, Parsvanatha, Sakyamuni and Mahavira that one finds a detailed discussion of the nature and function of kama, krodha, lobha, moha and ahankara and many other kindred vices.[/SIZE][/FONT] [FONT=Tahoma][/FONT] [FONT=Tahoma][/FONT] [FONT=Tahoma][SIZE=3]The old [/SIZE][URL="http://en.wikipedia.org/wiki/Pali"][COLOR=windowtext][SIZE=3]Pali[/SIZE][/COLOR][/URL][SIZE=3] texts contain three lists of evils and factors which obstruct meditation and moral perfection. The list of five 'hindrances' (nivaranas) consists of sensuous desire, ill will, sloth and torpor, restlessness and sceptical doubt. These hindrances blind man's mental vision and make concentration difficult. The list of ten '[/SIZE][URL="http://en.wikipedia.org/wiki/Fetter_%28Buddhism%29"][COLOR=windowtext][SIZE=3]fetters[/SIZE][/COLOR][/URL][SIZE=3]' (sanyojanas), which bind beings to sansara, comprises the following: belief in a permanent individuality, sceptical doubt, belief in the efficacy of mere moral observances and rituals, sensual passion, ill will, desire for existence in the material world, desire for existence in the immaterial world, conceit, restlessness and nescience.[/SIZE][/FONT] [B][/B] [B][/B] [B][FONT=Tahoma]Buddhist Concept[/FONT][/B] [FONT=Tahoma][SIZE=3]The first two in the list of five hindrances, viz. sensuous desire (kamacchanda) and ill will or malice are the same as the first two in the list of five evils mentioned in the Sikh canon. Likewise, belief in a permanent individuality (satkayadrsti), sensual passion (kamaraga), ill will, conceit (mana) and nescience (avidya), included in the [/SIZE][URL="http://en.wikipedia.org/wiki/Buddhist"][COLOR=windowtext][SIZE=3]Buddhist[/SIZE][/COLOR][/URL][SIZE=3] list of ten fetters, are comparable to egoity, lust, wrath, pride and delusion or attachment of [/SIZE][URL="http://en.wikipedia.org/wiki/Sikh"][COLOR=windowtext][SIZE=3]Sikh[/SIZE][/COLOR][/URL][SIZE=3] enumeration.[/SIZE][/FONT] [FONT=Tahoma][/FONT] [FONT=Tahoma][/FONT] [FONT=Tahoma][SIZE=3]The third [/SIZE][URL="http://en.wikipedia.org/wiki/Buddhist"][COLOR=windowtext][SIZE=3]Buddhist[/SIZE][/COLOR][/URL][SIZE=3] list of ten 'defilements' (Pali kilesa, Punjabi kalesh and Skt. klesa), includes the following: greed (lobha), hatred (dosa), delusion (moha), conceit (mana), false views, sceptical doubt, sloth, distraction, shamelessness and recklessness. In this list, again, the first four defilements are nearly identical with those included in the list of' ‘five evils' minus lust (kama). This last evil is mentioned separately and repeatedly in the [/SIZE][URL="http://en.wikipedia.org/wiki/Buddhist"][COLOR=windowtext][SIZE=3]Buddhist[/SIZE][/COLOR][/URL][SIZE=3] scriptures in [/SIZE][URL="http://en.wikipedia.org/wiki/Pali"][COLOR=windowtext][SIZE=3]Pali[/SIZE][/COLOR][/URL][SIZE=3] as well as in [/SIZE][URL="http://en.wikipedia.org/wiki/Sanskrit"][COLOR=windowtext][SIZE=3]Sanskrit[/SIZE][/COLOR][/URL][SIZE=3]. Similarly wrath (krodha) is mentioned separately as a powerful enemy of holy life. Early [/SIZE][URL="http://en.wikipedia.org/wiki/Buddhist"][COLOR=windowtext][SIZE=3]Buddhist[/SIZE][/COLOR][/URL][SIZE=3] sources describe the triad of lobha, dosa (dvesa), and moha as the three roots of evil (akusala-mula). One of the standard [/SIZE][URL="http://en.wikipedia.org/wiki/Buddhist"][COLOR=windowtext][SIZE=3]Buddhist[/SIZE][/COLOR][/URL][SIZE=3] words for evil is klesa which may be translated as 'defilement' or ‘depravity’. A list of six defilements is found in some [/SIZE][URL="http://en.wikipedia.org/wiki/Buddhist"][COLOR=windowtext][SIZE=3]Buddhist[/SIZE][/COLOR][/URL][URL="http://en.wikipedia.org/wiki/Sanskrit"][COLOR=windowtext][SIZE=3]Sanskrit[/SIZE][/COLOR][/URL][SIZE=3] sources and includes passion (raga), ill will (pratigha), conceit (mana), nescience (avidya), false view (kudrsti), and sceptical doubt (vichikitsa).[/SIZE][/FONT] [B][/B] [B][/B] [B][FONT=Tahoma]Jainism Concept[/FONT][/B] [FONT=Tahoma][SIZE=3]The Jaina sources also contain details concerning evils and defilements. All the five evils of the [/SIZE][URL="http://en.wikipedia.org/wiki/Sikh"][COLOR=windowtext][SIZE=3]Sikh[/SIZE][/COLOR][/URL][SIZE=3] list are found repeatedly mentioned in the sacred literature of [/SIZE][URL="http://en.wikipedia.org/wiki/Jainism"][COLOR=windowtext][SIZE=3]Jainism[/SIZE][/COLOR][/URL][SIZE=3]. The Avasyakasutra has a list of eighteen sins which includes among others wrath (krodha), conceit, delusion (maya), greed, and ill will. The standard Jaina term for evil is 'dirt' or 'passion' (kasaya). [/SIZE][/FONT] [FONT=Tahoma][/FONT] [FONT=Tahoma][/FONT] [FONT=Tahoma][SIZE=3]The Dasavaikalikasutra states that four kasayas, viz. wrath, conceit, delusion and greed, cause rebirth. The Uttaradhyayanasutra mentions moha, trsna (synonym of [/SIZE][/FONT] [FONT=Tahoma][SIZE=3]kama) and lobha as the sources of sorrow.[/SIZE][/FONT] [FONT=Tahoma][/FONT] [FONT=Tahoma][/FONT] [FONT=Tahoma][SIZE=3]The Yogasutra (II. 3) has a list of five defilements or hindrances called panca-klesah. These are nescience (avidya), egoity (asmita), passion (raga), ill will (dvesa) and the will to live (abhinivesa). It should be pointed out here that avidya equals moha; asmita is identical with ahankara; raga is similar to kama; dvesa is not different from krodha; and abhinivesa belongs to the category of lobha understood as continuous desire for existence in sansar.[/SIZE][/FONT] [B][/B] [B][/B] [B][FONT=Tahoma]Bhagavagita Concept[/FONT][/B] [FONT=Tahoma][SIZE=3]The [/SIZE][URL="http://en.wikipedia.org/wiki/Bhagavadgita"][COLOR=windowtext][SIZE=3]Bhagavadgita[/SIZE][/COLOR][/URL][SIZE=3] mentions all the five evils although they are not enumerated as forming a pentad. The text mentions kama as desire or wish and at one point it is identified with krodha. Besides kama and krodha the [/SIZE][URL="http://en.wikipedia.org/wiki/Bhagavadgita"][COLOR=windowtext][SIZE=3]Bhagavadgita[/SIZE][/COLOR][/URL][SIZE=3] mentions passion (raga), ill will, attachment, delusion, egoity, greed, conceit and nescience (ajnana), and employs terms such as papa, dosa and kalmasa for impurities or defilements. In one verse hypocrisy, arrogance, conceit, wrath, harsh speech and nescience are described as demoniac qualities. Medieval [/SIZE][URL="http://en.wikipedia.org/wiki/Buddhist"][COLOR=windowtext][SIZE=3]Buddhist[/SIZE][/COLOR][/URL][SIZE=3], Jainist, and Brahmanical authors of religious and philosophical works continued to discuss the meaning, nature and methods of eradicating the five and more evils. The Tantric adepts (siddhas) recommended rather radical techniques of combating the evil psychological forces, especially through the method of 'conquering passions through passions'. Reference may be made here to Tulasidasa who, in a series of quadriparti verses (chaupais) in his Ramacharitamanasa, acknowledges the universality of kama, krodha, lobha, moha, mana and trsna which afflict not only men but also the gods.[/SIZE][/FONT] [B][/B] [B][/B] [B][FONT=Tahoma]The Five Inner Thieves[/FONT][/B] [FONT=Tahoma][SIZE=3]There is no philosophical or theological explication of the five evils, collectively or individually, in [/SIZE][URL="http://en.wikipedia.org/wiki/Sikh_Scripture"][COLOR=windowtext][SIZE=3]Sikh Scripture[/SIZE][/COLOR][/URL][SIZE=3], but man is repeatedly warned against them. They have been called diseases or maladies which afflict human beings with disastrous effects. The evil pentad is however mentioned at numerous places in the [/SIZE][URL="http://en.wikipedia.org/wiki/Holy_Book"][COLOR=windowtext][SIZE=3]Holy Book[/SIZE][/COLOR][/URL][SIZE=3]. In at least five instances the list consists of the following: [/SIZE][/FONT] [FONT=Tahoma][URL="http://en.wikipedia.org/wiki/Kam"][SIZE=3][COLOR=blue][U]kam[/U][/COLOR][/SIZE][/URL][SIZE=3][COLOR=blue][U], [/U][/COLOR][/SIZE][URL="http://en.wikipedia.org/wiki/Krodh"][SIZE=3][COLOR=blue][U]krodh[/U][/COLOR][/SIZE][/URL][SIZE=3][COLOR=blue][U], [/U][/COLOR][/SIZE][URL="http://en.wikipedia.org/wiki/Lobh"][SIZE=3][COLOR=blue][U]lobh[/U][/COLOR][/SIZE][/URL][SIZE=3][COLOR=blue][U], [/U][/COLOR][/SIZE][URL="http://en.wikipedia.org/wiki/Moh"][SIZE=3][COLOR=blue][U]moh[/U][/COLOR][/SIZE][/URL][SIZE=3][COLOR=blue][U] and abhiman or [/U][/COLOR][/SIZE][URL="http://en.wikipedia.org/wiki/Ahankar"][SIZE=3][COLOR=blue][U]ahankar[/U][/COLOR][/SIZE][/URL][SIZE=3][U][COLOR=blue].[/COLOR][/U] [/SIZE][/FONT] [FONT=Tahoma][/FONT] [FONT=Tahoma][SIZE=3]At one place instead of moh and abhiman we have "mad" and "ninda". Here the word "mad" may be interpreted in the sense of 'intoxication born of egoity'. The word ninda means slander. In two of the seven instances cited here the members of the evil pentad are called 'five thieves' (panch-chor). In a hymn by [/SIZE][URL="http://en.wikipedia.org/wiki/Kabir"][COLOR=windowtext][SIZE=3]Kabir[/SIZE][/COLOR][/URL][SIZE=3] the list has trishna (craving), kam, krodh, mad and matsar as the five evils. The word trishna (Skt. trsna) means craving or desire, while the word matsar means jealousy. Often the five evils are referred to as 'the five' (panch) or 'al1 the five' (sare panch). At places the five organs of sense (jnanendriyas) are also often referred to as 'the five'.[/SIZE][/FONT] [FONT=Tahoma][SIZE=3]One, two, three or four of the five cardinal evils are repeatedly mentioned almost throughout the body of the [/SIZE][URL="http://en.wikipedia.org/wiki/Sikh"][COLOR=windowtext][SIZE=3]Sikh[/SIZE][/COLOR][/URL][SIZE=3] canon. The triad [/SIZE][URL="http://en.wikipedia.org/wiki/Kam"][COLOR=windowtext][SIZE=3]kam[/SIZE][/COLOR][/URL][SIZE=3], [/SIZE][URL="http://en.wikipedia.org/wiki/Krodh"][COLOR=windowtext][SIZE=3]krodh[/SIZE][/COLOR][/URL][SIZE=3] and [/SIZE][URL="http://en.wikipedia.org/wiki/Lobh"][COLOR=windowtext][SIZE=3]lobh[/SIZE][/COLOR][/URL][SIZE=3] finds as frequent a mention as the triad [/SIZE][URL="http://en.wikipedia.org/wiki/Kam"][COLOR=windowtext][SIZE=3]kam[/SIZE][/COLOR][/URL][SIZE=3], [/SIZE][URL="http://en.wikipedia.org/wiki/Krodh"][COLOR=windowtext][SIZE=3]krodh[/SIZE][/COLOR][/URL][SIZE=3] and [/SIZE][URL="http://en.wikipedia.org/wiki/Ahankar"][COLOR=windowtext][SIZE=3]ahankar[/SIZE][/COLOR][/URL][SIZE=3] or [/SIZE][URL="http://en.wikipedia.org/wiki/Moh"][COLOR=windowtext][SIZE=3]moh[/SIZE][/COLOR][/URL][SIZE=3], [/SIZE][URL="http://en.wikipedia.org/wiki/Lobh"][COLOR=windowtext][SIZE=3]lobh[/SIZE][/COLOR][/URL][SIZE=3] and [/SIZE][URL="http://en.wikipedia.org/wiki/Ahankar"][COLOR=windowtext][SIZE=3]ahankar[/SIZE][/COLOR][/URL][SIZE=3]. Among the five evils the one that is condemned more than the others is ahankar. When only two of the five are mentioned, the pair consists either of [/SIZE][URL="http://en.wikipedia.org/wiki/Kam"][COLOR=windowtext][SIZE=3]kam[/SIZE][/COLOR][/URL][SIZE=3] and [/SIZE][URL="http://en.wikipedia.org/wiki/Krodh"][COLOR=windowtext][SIZE=3]krodh[/SIZE][/COLOR][/URL][SIZE=3], or of [/SIZE][URL="http://en.wikipedia.org/wiki/Moh"][COLOR=windowtext][SIZE=3]moh[/SIZE][/COLOR][/URL][SIZE=3] and "guman", or of [/SIZE][URL="http://en.wikipedia.org/wiki/Lobh"][COLOR=windowtext][SIZE=3]lobh[/SIZE][/COLOR][/URL][SIZE=3] and [/SIZE][URL="http://en.wikipedia.org/wiki/Moh"][COLOR=windowtext][SIZE=3]moh[/SIZE][/COLOR][/URL][SIZE=3]; when a group of four out of the five evils is cited, it usually consists of the first four, [/SIZE][URL="http://en.wikipedia.org/wiki/Kam"][COLOR=windowtext][SIZE=3]kam[/SIZE][/COLOR][/URL][SIZE=3], [/SIZE][URL="http://en.wikipedia.org/wiki/Krodh"][COLOR=windowtext][SIZE=3]krodh[/SIZE][/COLOR][/URL][SIZE=3], [/SIZE][URL="http://en.wikipedia.org/wiki/Lobh"][COLOR=windowtext][SIZE=3]lobh[/SIZE][/COLOR][/URL][SIZE=3] and [/SIZE][URL="http://en.wikipedia.org/wiki/Moh"][COLOR=windowtext][SIZE=3]moh[/SIZE][/COLOR][/URL][SIZE=3]. Since the Sikh canon is a composite text containing the religious poetry not only of the [/SIZE][URL="http://en.wikipedia.org/wiki/Gurus"][COLOR=windowtext][SIZE=3]Gurus[/SIZE][/COLOR][/URL][SIZE=3] but also of several saints and Sufis from various regions, synonyms, occasionally from different languages, occur. Thus lobh is also called lalach; man is called garab ([/SIZE][URL="http://en.wikipedia.org/wiki/Sanskrit"][COLOR=windowtext][SIZE=3]Sanskrit[/SIZE][/COLOR][/URL][SIZE=3] garva) and guman; [/SIZE][URL="http://en.wikipedia.org/wiki/Moh"][COLOR=windowtext][SIZE=3]moh[/SIZE][/COLOR][/URL][SIZE=3] is also called bharam (Skt. bhrama). A word of most frequent occurrence is [/SIZE][URL="http://en.wikipedia.org/wiki/Haumai"][COLOR=windowtext][SIZE=3]haumai[/SIZE][/COLOR][/URL][SIZE=3]. It is perhaps derived from aham, 'I' or egoity, the essential element of ego; hankar, [/SIZE][URL="http://en.wikipedia.org/wiki/Ahankar"][COLOR=windowtext][SIZE=3]ahankar[/SIZE][/COLOR][/URL][SIZE=3] are its semantic cognates. The word man is employed in a double sense; sometimes it is clearly used in the sense of 'honour' or 'respect'. In most cases, however, it is synonymous with "abhiman".[/SIZE][/FONT] [B][/B] [B][FONT=Tahoma]Is Haumai (Ego) is Worst Evil[/FONT][/B] [FONT=Tahoma][SIZE=3]Although it is permissible to identify "haumai" with "ahankar", the fact that "haumai" is not included in the evil pentad and yet comes in for the strongest censure in the Scripture would lead to the conclusion that it is regarded as a major evil in addition to those forming the pentad. It may be added that [/SIZE][URL="http://en.wikipedia.org/wiki/Haumai"][COLOR=windowtext][SIZE=3]haumai[/SIZE][/COLOR][/URL][SIZE=3] or egoity, self-centredness, the personality system, the belief in one's individual existence, is the basis of all the other evils. From this standpoint, ahankar may be reckoned as an offshoot of haumai. The assertion or affirmation of 'I' runs counter to the affirmation of 'Thou'; the consciousness of 'self existence' or 'one's own existence' (sva-bhava or atma-bhava) is diametrically opposed to the consciousness of God's existence. In a system in which the sole reality of God ([/SIZE][URL="http://en.wikipedia.org/wiki/Mool_Mantar"][COLOR=windowtext][SIZE=3]ik onkar[/SIZE][/COLOR][/URL][SIZE=3]) is the first principle, there can be no room for the reality of an 'individual existence' or 'one's own existence' apart from or along with the existence of God. To say that God alone is the reality means that there is no other reality that belongs to someone else, and that there is no someone else who can claim an independent reality of his own. The truth is that there is no truth in haumai.[/SIZE][/FONT] [FONT=Tahoma][SIZE=3]Nevertheless, this unreal reality, this false truth—haumai—apparently exists. It is unreal and false from the standpoint of God who is the only absolute Reality; it is real and true from the standpoint of the fettered creatures coursing in sansar. These creatures have assumed a reality of their own; every fettered being is seemingly convinced of its own existence; this conviction flourishes in its ignorance of God's reality. There can be no such thing as co-existence of God and not-God; Reality and falsity cannot co-exist as cannot light and darkness. Therefore, where there is awareness of God's reality there is absence of one's own reality, and vice versa; where there is awareness of one's own existence or haumai, there is absence of the awareness of God's existence. The Scripture says: "[/SIZE][URL="http://en.wikipedia.org/wiki/Haumai"][COLOR=windowtext][SIZE=3]Haumai[/SIZE][/COLOR][/URL][SIZE=3] jai ta kant samai—God is realized only when one eradicates egoity" (GG, 750); literally, '[B](one) merges into (one's) Lord only when (her/his) egoity has disappeared'[/B].[/SIZE][/FONT] [FONT=Tahoma][SIZE=3]The five evils, lust, wrath, greed, attachment and egoity, flourish on the soil of the belief in one's individualized existence. By destroying the doctrine of one's own existence or the belief in one's individual reality, the sages ([/SIZE][URL="http://en.wikipedia.org/wiki/Sant"][COLOR=windowtext][SIZE=3]sant[/SIZE][/COLOR][/URL][SIZE=3], [/SIZE][URL="http://en.wikipedia.org/w/index.php?title=Sadh&action=edit"][COLOR=windowtext][SIZE=3]sadh[/SIZE][/COLOR][/URL][SIZE=3]) cancel in one stroke, as it were, the entire catalogue of evils. Desire, anger, avarice, infatuation, egoism, passion, jealousy, hypocrisy, pride, deception, falsehood, violence, doubt, and nescience and other forms of depravity listed in the [/SIZE][URL="http://en.wikipedia.org/wiki/Guru_Granth_Sahib"][COLOR=windowtext][SIZE=3]Guru Granth Sahib[/SIZE][/COLOR][/URL][SIZE=3] do not affect him who has overcome his own self and found his essence in God's reality. Liberation ([/SIZE][URL="http://en.wikipedia.org/wiki/Mukti"][COLOR=windowtext][SIZE=3]mukti[/SIZE][/COLOR][/URL][SIZE=3], [/SIZE][URL="http://en.wikipedia.org/w/index.php?title=Mokh&action=edit"][COLOR=windowtext][SIZE=3]mokh[/SIZE][/COLOR][/URL][SIZE=3]) means the extinction of all the evils headed by [/SIZE][URL="http://en.wikipedia.org/wiki/Haumai"][COLOR=windowtext][SIZE=3]haumai[/SIZE][/COLOR][/URL][SIZE=3].[/SIZE][/FONT] [FONT=Tahoma][/FONT] [FONT=Tahoma][/FONT] [FONT=Tahoma][SIZE=3]The [/SIZE][URL="http://en.wikipedia.org/wiki/Sikh"][COLOR=windowtext][SIZE=3]Sikh[/SIZE][/COLOR][/URL][SIZE=3] canon also points to the way of extinguishing evils of all kinds. It is acknowledged that the five evils afflict all beings in sansar and that it is difficult to control them. Yet the possibility of conquering them is not ruled out in the theological framework of [/SIZE][URL="http://en.wikipedia.org/wiki/Sikhism"][COLOR=windowtext][SIZE=3]Sikhism[/SIZE][/COLOR][/URL][SIZE=3]; the moral training of a [/SIZE][URL="http://en.wikipedia.org/wiki/Sikh"][COLOR=windowtext][SIZE=3]Sikh[/SIZE][/COLOR][/URL][SIZE=3] is in fact directed towards controlling the senses and eradicating the evils. The seeker of liberation has first to liberate himself of the yoke of the pentad. No headway can be made towards God-realization without discarding the cardinal evils. [/SIZE][URL="http://en.wikipedia.org/wiki/Kabir"][COLOR=windowtext][SIZE=3]Kabir[/SIZE][/COLOR][/URL][SIZE=3] says, "He alone cherishes the Lord's feet who is rid of desire, wrath, greed and attachment—kamu krodhu lobhu mohu bibarjit haripadu chinai soi (GG, 1123).[/SIZE][/FONT] [B][/B] [B][FONT=Tahoma]Devotion and Sadh Sangat[/FONT][/B] [FONT=Tahoma][SIZE=3]Loving devotion ([/SIZE][URL="http://en.wikipedia.org/w/index.php?title=Bhagti&action=edit"][COLOR=windowtext][SIZE=3]bhagti[/SIZE][/COLOR][/URL][SIZE=3], bhakti) to God is, according to [/SIZE][URL="http://en.wikipedia.org/wiki/Sikhism"][COLOR=windowtext][SIZE=3]Sikhism[/SIZE][/COLOR][/URL][SIZE=3], the way to ultimate release. One can love God only when one has annihilated self-love; this means that the devotee must be humble and surrender himself fully unto God. The [/SIZE][URL="http://en.wikipedia.org/wiki/Gurus"][COLOR=windowtext][SIZE=3]Gurus[/SIZE][/COLOR][/URL][SIZE=3] stress the necessity of taking refuge in God. To this end, one must first renounce pride (man). Constant awareness of God ([/SIZE][URL="http://en.wikipedia.org/wiki/Simran"][COLOR=windowtext][SIZE=3]simran[/SIZE][/COLOR][/URL][SIZE=3]) is the panacea for all ills. He who enshrines the Lord's lotus feet in his heart destroys sins of many existences. Devotion to God eradicates the evils in an instant and purifies the body (GG, 245). The destruction of evils may be viewed both as a cause and consequence of the practice of nam simran. Awareness of God's presence comes only when lust, wrath, avarice, attachment and egoity have departed from the devotee; when the devotee lives in constant awareness of God, the evils touch him not. Such a person is unaffected by pleasure and pain, for he has freed himself from evils such as lobh, moh and abhiman. [/SIZE][URL="http://en.wikipedia.org/wiki/Guru_Tegh_Bahadur"][COLOR=windowtext][SIZE=3]Guru Tegh Bahadur[/SIZE][/COLOR][/URL][SIZE=3] describes such a sage as one liberated while still alive and calls him an image of God on earth (GG, I426-27).[/SIZE][/FONT] [FONT=Tahoma][/FONT] [FONT=Tahoma][/FONT] [FONT=Tahoma][SIZE=3]Another way of overcoming "haumai" and other evils is to keep the company of the saints (sant) or Sadh Sangat (holy congregation) who both radiate virtuous qualities. One kills lust, wrath, greed and other depravities of the evil age (kali-kales) by taking refuge in the sangat, the holy fellowship. It is by discarding the most powerful of evils, egoity, that one can get admission to this sacred society. Egoity ceases as one takes to the company of the holy (GG, 271). A third method of overcoming the evils is to submit oneself to the instruction of the spiritual preceptor (guru). He who would overcome the five evils must follow his teaching. The wisdom obtained from the preceptor is like a swift sword (kharagu karara) which cuts through confusion, infatuation, avarice and egoity (GG, 1087). One celebrates God's virtues through the favour of the sage (sant prasadi) and destroys lust, anger and insanity born of egoism (unmad). In [/SIZE][URL="http://en.wikipedia.org/wiki/Guru_Nanak"][COLOR=windowtext][SIZE=3]Guru Nanak[/SIZE][/COLOR][/URL][SIZE=3]'s Sidh Gosti it is stated that without the preceptor one's efforts bear no fruit. The importance of living up to the instruction of the holy preceptor can be judged from the concept of the 'Guru-oriented person' (gurmukh) so central to the [/SIZE][URL="http://en.wikipedia.org/wiki/Sikh"][COLOR=windowtext][SIZE=3]Sikh[/SIZE][/COLOR][/URL][SIZE=3] moral system. A [/SIZE][URL="http://en.wikipedia.org/wiki/Gurmukh"][COLOR=windowtext][SIZE=3]gurmukh[/SIZE][/COLOR][/URL][SIZE=3] is one who has turned his face towards the [/SIZE][URL="http://en.wikipedia.org/wiki/Guru"][COLOR=windowtext][SIZE=3]Guru[/SIZE][/COLOR][/URL][SIZE=3], that is to say, a person who by practising what the [/SIZE][URL="http://en.wikipedia.org/wiki/Guru"][COLOR=windowtext][SIZE=3]Guru[/SIZE][/COLOR][/URL][SIZE=3] teaches has freed himself from the depravities and lives in the Divine presence. He achieves this position by conquering the evils under the guidance of the Guru and ever remains in tune with the Supreme Reality.[/SIZE][/FONT] [FONT=Tahoma][/FONT] [FONT=Tahoma][SIZE=3]Source:[/SIZE][/FONT] [FONT=Tahoma][URL="http://en.wikipedia.org/wiki/Five_Evils"][U][SIZE=3][COLOR=#800080]http://en.wikipedia.org/wiki/Five_Evils[/COLOR][/SIZE][/U][/URL][/FONT] [B][FONT=Tahoma][/FONT][/B] [B][FONT=Tahoma][SIZE=3]Virtues to overcome five evils[/SIZE][/FONT][/B] [FONT=Tahoma][SIZE=3]B. [/SIZE][/FONT] [FONT=Tahoma][SIZE=3][/SIZE][/FONT] [FONT=Tahoma][SIZE=3][COLOR=blue]Wisdom (gyan) [/COLOR]: is the complete knowledge of a set of religious principles. It can be achieved by hearing good, thinking good and doing good. A man of wisdom tries to achieve a high moral standard in his life and interaction with others. According to Sikhism, the first steps to wisdom is to consider oneself as an ignorant person who has to learn a lot in life. [/SIZE][/FONT] [SIZE=3][FONT=Tahoma][COLOR=blue]Truthful Living (sat)[/COLOR] : This is more than 'truth'. It means living according to the way of God i.e. the thoughts should match the words that a person speaks and his actions should also match his words. Truthful living brings a person closer to God. [/FONT][/SIZE] [SIZE=3][FONT=Tahoma][COLOR=blue]Justice (niaon) [/COLOR]: means freedom and equal oppurtunities for all. Respect for the rights of others and strict absence of attempts to exploit a fellowbeing. Sikhism forbids the desire to loot anothers property. It also strictly instructs the Sikhs to show respect even for the women and children of an enemy. [/FONT][/SIZE] [SIZE=3][FONT=Tahoma][COLOR=blue]Temperance (santokh)[/COLOR] : means self control which has to be developed through meditation and prayers. A Sikh has to banish evil thoughts from his mind by constantly repeating Gods name and reciting prayers. Torture to the body to develop self-control is not advocated in Sikhism.[/FONT][/SIZE] [SIZE=3][FONT=Tahoma][COLOR=blue]Patience (dhiraj) [/COLOR]: implies a high level of tolerance and empathy for others. It requires control over ones ego and willingness to overlook anothers weakness or mistakes. It requires that a Sikh should be strongwilled, but kind hearted.[/FONT][/SIZE] [SIZE=3][FONT=Tahoma][COLOR=blue]Courage (himmat) [/COLOR]: means bravery i.e. absence of fear. It is the ability to stake ones life for ones convictions and for saving others from injustice or cruelty. [/FONT][/SIZE] [SIZE=3][FONT=Tahoma][COLOR=blue]Humility (namarta) [/COLOR]: is a deliberate denial of pleasure at one's own praise and admiration. It means underplaying ones own strengths and respecting the abilities of others. It is the antidote to 'ahankar'[/FONT][/SIZE] [SIZE=3][FONT=Tahoma][COLOR=blue]Contentment (sabar) [/COLOR]: means refraining from worldly fears and submitting oneself to the will of God. The typical worldly fears can be fear of death, poverty, disrespect and defeat. It is this virtue that has given the Sikhs the moral strength to withstand the various atrocities committed on their community in the last three centuries. [/FONT][/SIZE] [FONT=Tahoma][SIZE=3]Source:[/SIZE][/FONT] [FONT=Tahoma][URL="http://www.sikhphilosophy.net/spiritual-articles/5325-the-five-evils-and-moral-values.html"][U][COLOR=#800080]http://www.sikhphilosophy.net/spiritual-articles/5325-the-five-evils-and-moral-values.html[/COLOR][/U][/URL][/FONT] [/QUOTE]
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Gurmat Vichaar
Gurmat Vichar - Discussions
Part III Liberation Mukti-Niravan
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