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Guru Granth Sahib
Composition, Arrangement & Layout
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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<blockquote data-quote="Astroboy" data-source="post: 60682" data-attributes="member: 4990"><p><span style="font-size: 12px"><span style="font-family: 'Times'"><strong>FIVE</strong> <strong>EVILS</strong> (<strong>L</strong>. <strong>M</strong>. <strong>Joshi</strong>) or <em>pancadokh</em> or <em>panj</em> <em>vikar</em> as they are referred to in Sikh Scripture, the Guru Granth Sahib, are, according to Sikhism, 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 <em>kama</em>, <em>krodha</em>, <em>lobha</em>, <em>moha</em>, and <em>ahankara</em> (<em>kam</em>, <em>karodh</em>, <em>lobh</em>, <em>moh</em> and <em>hankar</em>, in Punjabi); translated into English these words mean lust, wrath, greed, attachment and egoity, respectively. The word 'evil' here may be understood to represent the connotation of Punjabi <em>pap</em> (sin), <em>dokh</em> (defect), or <em>kilbikh</em> (defilement).</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times'">The number five (<em>panj</em>, <em>panca</em>) 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 Siva has five faces, hence his name <em>Pancanana</em>; the Buddha analysed human personality into five aggregates (<em>panca</em>-<em>skandha</em>) and laid down five moral precepts (<em>pancasila</em>); the Upanisads speak of the five fires (<em>pancagni</em>) and five sheaths or wrappers investing the self (<em>pancakosah</em>); Jainism has its five vows (<em>pancavratas</em>), and the Yoga system its five abstentions (<em>yamas</em>) and five observations (<em>niyamas</em>); five are the organs of sense, five the organs of action, five the objects of sense, five the gross and subtle elements (<em>panca</em> <em>mahabhuta</em> or <em>panca</em> <em>tattva</em>). There are also the traditions of five <em>makaras</em> of Tantric Yoga, five <em>kakars</em> of later Sikhism and of the first five members of the Khalsa community and so on. The list of pentads (<em>pancaka</em>) 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><span style="font-size: 12px"><span style="font-family: 'Times'">The early Vedic literature bears no reference to the concept of 'five evils'; the terms <em>moha</em>, <em>kama</em>, <em>krodha</em> and <em>aham</em> 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 Vedic age. It was the ascetic sages of non-Vedic tradition, the <em>munis</em> and <em>sramanas</em> 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. Thus the Upanisads, though they do not condemn <em>kama</em> or desire, are aware of the evils like <em>raga</em> or passion, <em>avidya</em> or <em>nescience</em>, <em>moha</em> or delusion, and <em>ahankara</em> or egoity. These evils are mentioned and condemned in some of the post-Buddhistic Upanisads such as the <em>Prasna</em>, <em>Svetasvatara</em>, <em>Aitareya</em>, <em>Isa</em> and <em>Mundaka</em>. The last-named text refers to 'the sages whose defilements have been destroyed' (<em>ksinadosah</em>), although it does not enumerate the 'defilements'.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times'">Long before these later Upanisads, however, leaders of <em>sramanic</em> philosophers had expounded soteriological techniques in which eradication of all evils and imperfections was considered <em>sine</em> <em>qua</em> <em>non</em> 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 <em>kama</em>, <em>krodha</em>, <em>lobha</em>, <em>moha</em> and <em>ahankara</em> and many other kindred vices.</span></span></p><p><span style="font-family: 'Times'"><span style="font-size: 12px">The old Pali texts contain three lists of evils and factors which obstruct meditation and moral perfection. The list of five 'hindrances' (<em>nivaranas</em>) 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 'fetters' (<em>sanyojanas</em>), which bind beings to <em>sansara</em>, 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><span style="font-family: 'Times'"><span style="font-size: 12px">The first two in the list of five hindrances, viz. sensuous desire (<em>kamacchanda</em>) 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 (<em>satkayadrsti</em>), sensual passion (<em>kamaraga</em>), ill will, conceit (<em>mana</em>) and nescience (<em>avidya</em>), included in the Buddhist list of ten fetters, are comparable to egoity, lust, wrath, pride and delusion or attachment of Sikh enumeration.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times'">The third Buddhist list of ten 'defilements' (Pali <em>kilesa</em>, Punjabi <em>kalesh</em> and Skt. <em>klesa</em>), includes the following: greed (<em>lobha</em>), hatred (<em>dosa</em>), delusion (<em>moha</em>), conceit (<em>mana</em>), 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 (<em>kama</em>). This last evil is mentioned separately and repeatedly in the Buddhist scriptures in Pali as well as in Sanskrit. Similarly wrath (<em>krodha</em>) is mentioned separately as a powerful enemy of holy life. Early Buddhist sources describe the triad of <em>lobha</em>, <em>dosa</em> (<em>dvesa</em>), and <em>moha</em> as the three roots of evil (<em>akusala</em>-<em>mula</em>). One of the standard Buddhist words for evil is <em>klesa</em> which may be translated as 'defilement' or ‘depravity’. A list of six defilements is found in some Buddhist Sanskrit sources and includes passion (<em>raga</em>), ill will (<em>pratigha</em>), conceit (<em>mana</em>), nescience (<em>avidya</em>), false view (k<em>udrsti</em>), and sceptical doubt (<em>vichikitsa</em>).</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times'">The Jaina sources also contain details concerning evils and defilements. All the five evils of the Sikh list are found repeatedly mentioned in the sacred literature of Jainism. The <em>Avasyakasutra</em> has a list of eighteen sins which includes among others wrath (<em>krodha</em>), conceit, delusion (<em>maya</em>), greed, and ill will. The standard Jaina term for evil is 'dirt' or 'passion' (<em>kasaya</em>). The <em>Dasavaikalikasutra</em> states that four <em>kasayas</em>, viz. wrath, conceit, delusion and greed, cause rebirth. The <em>Uttaradhyayanasutra</em> mentions <em>moha</em>, <em>trsna</em> (synonym of <em>kama</em>) and <em>lobha</em> as the sources of sorrow.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times'">The <em>Yogasutra</em> (II. 3) has a list of five defilements or hindrances called <em>panca</em>-<em>klesah</em>. These are nescience (<em>avidya</em>), egoity (<em>asmita</em>), passion (raga), ill will (dvesa) and the will to live (<em>abhinivesa</em>). It should be pointed out here that <em>avidya</em> equals <em>moha</em>; <em>asmita</em> is identical with <em>ahankara</em>; <em>raga</em> is similar to <em>kama</em>; <em>dvesa</em> is not different from <em>krodha</em>; and <em>abhinivesa</em> belongs to the category of <em>lobha</em> understood as continuous desire for existence in <em>sansar</em>.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times'">The <em>Bhagavad</em>-<em>gita</em> mentions all the five evils although they are not enumerated as forming a pentad. The text mentions <em>kama</em> as desire or wish and at one point it is identified with <em>krodha</em>. Besides <em>kama</em> and <em>krodha</em> the Bhagavad-gita mentions passion (<em>raga</em>), ill will, attachment, delusion, egoity, greed, conceit and nescience (<em>ajnana</em>), and employs terms such as <em>papa</em>, <em>dosa</em> and <em>kalmasa</em> for impurities or defilements. In one verse hypocrisy, arrogance, conceit, wrath, harsh speech and nescience are described as demoniac qualities. Medieval Buddhist, 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 (<em>siddhas</em>) 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 (<em>chaupais</em>) in his <em>Ramacharitamanasa</em>, acknowledges the universality of <em>kama</em>, <em>krodha</em>, <em>lobha</em>, <em>moha</em>, <em>mana</em> and <em>trsna</em> which afflict not only men but also the gods.</span></span></p><p><span style="font-family: 'Times'"><span style="font-size: 12px">There is no philosophical or theological explication of the five evils, collectively or individually, in Sikh Scripture, 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 Holy Book. In at least five instances the list consists of the following: <em>kam</em>, <em>krodh</em>, <em>lobh</em>, <em>moh</em> and <em>abhiman</em> or <em>ahankar</em>. At one place instead of <em>moh</em> and <em>abhiman</em> we have <em>mad</em> and <em>ninda</em>. Here the word <em>mad</em> may be interpreted in the sense of 'intoxication born of egoity'. The word <em>ninda</em> means slander. In two of the seven instances cited here the members of the evil pentad are called 'five thieves' (<em>panch</em>-<em>chor</em>). In a hymn by Kabir the list has <em>trishna</em> (craving), <em>kam</em>, <em>krodh</em>, <em>mad</em> and <em>matsar</em> as the five evils. The word <em>trishna</em> (Skt. <em>trsna</em>) means craving or desire, while the word <em>matsar</em> means jealousy. Often the five evils are referred to as 'the five' (<em>panch</em>) or 'al1 the five' (<em>sare</em> <em>panch</em>). At places the five organs of sense (<em>jnanendriyas</em>) are also often referred to as 'the five'.</span></span></p><p><span style="font-family: 'Times'"><span style="font-size: 12px">One, two, three or four of the five cardinal evils are repeatedly mentioned almost throughout the body of the Sikh canon. The triad <em>kam</em>, <em>krodh</em> and <em>lobh</em> finds as frequent a mention as the triad <em>kam</em>, <em>krodh</em> and <em>ahankar</em> or <em>moh</em>, <em>lobh</em> and <em>ahankar</em>. Among the five evils the one that is condemned more than the others is <em>ahankar</em>. When only two of the five are mentioned, the pair consists either of <em>kam</em> and <em>krodh</em>, or of <em>moh</em> and <em>guman</em>, or of <em>lobh</em> and <em>moh</em>; when a group of four out of the five evils is cited, it usually consists of the first four, <em>kam</em>, <em>krodh</em>, <em>lobh</em> and <em>moh</em>. Since the Sikh canon is a composite text containing the religious poetry not only of the Gurus but also of several saints and Sufis from various regions, synonyms, occasionally from different languages, occur. Thus <em>lobh</em> is also called <em>lalach</em>; <em>man</em> is called <em>garab</em> (Skt. <em>garva</em>) and <em>guman</em>; <em>moh</em> is also called bharam (Skt. <em>bhrama</em>).</span></span></p><p><span style="font-family: 'Times'"><span style="font-size: 12px">A word of most frequent occurrence is <em>haumai</em>. It is perhaps derived from <em>aham</em>, 'I' or egoity, the essential element of ego; <em>hankar</em>, <em>ahankar</em> are its semantic cognates. The word <em>man</em> 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 <em>abhiman</em>.</span></span></p><p><span style="font-family: 'Times'"><span style="font-size: 12px">Although it is permissible to identify <em>haumai</em> with <em>ahankar</em>, the fact that <em>haumai</em> is not included in the evil pentad and yet comes in for the strongest censure in the Scripture</span></span></p><p><span style="font-family: 'Times'"><span style="font-size: 12px">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 <em>haumai</em> 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, <em>ahankar</em> may be reckoned as an offshoot of <em>haumai</em>. The assertion or affirmation of 'I' runs counter to the affirmation of 'Thou'; the consciousness of 'self existence' or 'one's own existence' (<em>sva</em>-<em>bhava</em> or <em>atma</em>-<em>bhava</em>) is diametrically opposed to the consciousness of God's existence. In a system in which the sole reality of God (<em>ik</em> <em>onkar</em>) 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 <em>haumai</em>.</span></span></p><p><span style="font-family: 'Times'"><span style="font-size: 12px">Nevertheless, this unreal reality, this false truth—<em>haumai</em>—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 <em>sansar</em>. 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 <em>haumai</em>, there is absence of the awareness of God's existence. The Scripture says: "<em>Haumai</em> <em>jai ta kant samai</em>—God is realized only when one eradicates egoity" (GG, 750); literally, '(one) merges into (one's) Lord only when (her/his) egoity has disappeared'.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times'">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 (<em>sant, sadh</em>) 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 Guru Granth Sahib do not affect him who has overcome his own self and found his essence in God's reality. Liberation (<em>mukti, mokh</em>) means the extinction of all the evils headed by <em>haumai.</em></span></span></p><p><span style="font-family: 'Times'"><span style="font-size: 12px">The Sikh canon also points to the way of extinguishing evils of all kinds. It is acknowledged that the five evils afflict all beings in <em>sansar</em> and that it is difficult to control them. Yet the possibility of conquering them is not ruled out in the theological framework of Sikhism; the moral training of a Sikh 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. Kabir says, "He alone cherishes the Lord's feet who is rid of desire, wrath, greed and attachment—<em>kamu krodhu lobhu mohu bibarjit haripadu chinai soi</em> (GG, 1123).</span></span></p><p><span style="font-family: 'Times'"><span style="font-size: 12px">Loving devotion (<em>bhagati, bhakti</em>) to God is, according to Sikhism, 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 Gurus stress the necessity of taking refuge in God. To this end, one must first renounce pride (<em>man</em>). Constant awareness of God (<em>simran</em>) 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 <em>nam</em> <em>simran</em>. 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 <em>lobh</em>, <em>moh</em> and <em>abhiman</em>. Guru Tegh Bahadur 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><span style="font-family: 'Times'"><span style="font-size: 12px">Another way of overcoming <em>haumai</em> and other evils is to keep the company of the saints (<em>sant</em>, <em>sadh</em>) who radiate virtuous qualities. One kills lust, wrath, greed and other depravities of the evil age (<em>kali</em>-<em>kales</em>) by taking refuge in the <em>sangat</em>, 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 (<em>guru</em>). He who would overcome the five evils must follow his teaching. The wisdom obtained from the preceptor is like a swift sword (<em>kharagu</em> <em>karara</em>) which cuts through confusion, infatuation, avarice and egoity (GG, 1087). One celebrates God's virtues through the favour of the sage (<em>sant</em> <em>prasadi</em>) and destroys lust, anger and insanity born of egoism (<em>unmad</em>). In Guru Nanak's <em>Sidh</em> <em>Gosti</em> 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' (<em>gurmukh</em>) so central to the Sikh moral system. A <em>gurmukh</em> is one who has turned his face towards the Guru, that is to say, a person who by practising what the Guru 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><span style="font-family: 'Times'"><span style="font-size: 12px">See AHANKAR, KAM, KRODH, LOBH and MOH.</span></span></p><p style="text-align: center"><p style="text-align: center"><span style="font-family: 'Times'"><span style="font-size: 12px">BIBLIOGRAPHY</span></span></p> </p><p><span style="font-size: 12px"><span style="font-family: 'Times'">1. Jodh Singh, Bhai, <em>Gurmati</em> <em>Nirnaya</em>. Lahore, 1932 </span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times'">2. Sher Singh, <em>The</em> <em>Philosophy</em> <em>of</em> <em>Sikhism</em>. Lahore, 1944</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times'">3. Nirbhai Singh, <em>Philosophy</em> <em>of</em> <em>Sikhism</em>. Delhi, 1990 </span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times'">4. Nripinder Singh, <em>The</em> <em>Sikh</em> <em>Moral</em> <em>Tradition</em>. Delhi, 1990 </span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times'">5. Teja Singh <em>Essays in Sikhism</em>. Lahore, 1941 </span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times'">6. Wazir Singh, <em>Philosophy of Sikh Religion</em>. Delhi, 1981 </span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times'">7. Avtar Singh, <em>Ethics of the Sikhs</em>. Patiala, 1970</span></span></p></blockquote><p></p>
[QUOTE="Astroboy, post: 60682, member: 4990"] [SIZE=3][FONT=Times][B]FIVE[/B] [B]EVILS[/B] ([B]L[/B]. [B]M[/B]. [B]Joshi[/B]) or [I]pancadokh[/I] or [I]panj[/I] [I]vikar[/I] as they are referred to in Sikh Scripture, the Guru Granth Sahib, are, according to Sikhism, 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 [I]kama[/I], [I]krodha[/I], [I]lobha[/I], [I]moha[/I], and [I]ahankara[/I] ([I]kam[/I], [I]karodh[/I], [I]lobh[/I], [I]moh[/I] and [I]hankar[/I], in Punjabi); translated into English these words mean lust, wrath, greed, attachment and egoity, respectively. The word 'evil' here may be understood to represent the connotation of Punjabi [I]pap[/I] (sin), [I]dokh[/I] (defect), or [I]kilbikh[/I] (defilement).[/FONT][/SIZE] [SIZE=3][FONT=Times]The number five ([I]panj[/I], [I]panca[/I]) 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 Siva has five faces, hence his name [I]Pancanana[/I]; the Buddha analysed human personality into five aggregates ([I]panca[/I]-[I]skandha[/I]) and laid down five moral precepts ([I]pancasila[/I]); the Upanisads speak of the five fires ([I]pancagni[/I]) and five sheaths or wrappers investing the self ([I]pancakosah[/I]); Jainism has its five vows ([I]pancavratas[/I]), and the Yoga system its five abstentions ([I]yamas[/I]) and five observations ([I]niyamas[/I]); five are the organs of sense, five the organs of action, five the objects of sense, five the gross and subtle elements ([I]panca[/I] [I]mahabhuta[/I] or [I]panca[/I] [I]tattva[/I]). There are also the traditions of five [I]makaras[/I] of Tantric Yoga, five [I]kakars[/I] of later Sikhism and of the first five members of the Khalsa community and so on. The list of pentads ([I]pancaka[/I]) 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.[/FONT][/SIZE] [SIZE=3][FONT=Times]The early Vedic literature bears no reference to the concept of 'five evils'; the terms [I]moha[/I], [I]kama[/I], [I]krodha[/I] and [I]aham[/I] 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 Vedic age. It was the ascetic sages of non-Vedic tradition, the [I]munis[/I] and [I]sramanas[/I] 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. Thus the Upanisads, though they do not condemn [I]kama[/I] or desire, are aware of the evils like [I]raga[/I] or passion, [I]avidya[/I] or [I]nescience[/I], [I]moha[/I] or delusion, and [I]ahankara[/I] or egoity. These evils are mentioned and condemned in some of the post-Buddhistic Upanisads such as the [I]Prasna[/I], [I]Svetasvatara[/I], [I]Aitareya[/I], [I]Isa[/I] and [I]Mundaka[/I]. The last-named text refers to 'the sages whose defilements have been destroyed' ([I]ksinadosah[/I]), although it does not enumerate the 'defilements'.[/FONT][/SIZE] [SIZE=3][FONT=Times]Long before these later Upanisads, however, leaders of [I]sramanic[/I] philosophers had expounded soteriological techniques in which eradication of all evils and imperfections was considered [I]sine[/I] [I]qua[/I] [I]non[/I] 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 [I]kama[/I], [I]krodha[/I], [I]lobha[/I], [I]moha[/I] and [I]ahankara[/I] and many other kindred vices.[/FONT][/SIZE] [FONT=Times][SIZE=3]The old Pali texts contain three lists of evils and factors which obstruct meditation and moral perfection. The list of five 'hindrances' ([I]nivaranas[/I]) 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 'fetters' ([I]sanyojanas[/I]), which bind beings to [I]sansara[/I], 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] [FONT=Times][SIZE=3]The first two in the list of five hindrances, viz. sensuous desire ([I]kamacchanda[/I]) 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 ([I]satkayadrsti[/I]), sensual passion ([I]kamaraga[/I]), ill will, conceit ([I]mana[/I]) and nescience ([I]avidya[/I]), included in the Buddhist list of ten fetters, are comparable to egoity, lust, wrath, pride and delusion or attachment of Sikh enumeration.[/SIZE][/FONT] [SIZE=3][FONT=Times]The third Buddhist list of ten 'defilements' (Pali [I]kilesa[/I], Punjabi [I]kalesh[/I] and Skt. [I]klesa[/I]), includes the following: greed ([I]lobha[/I]), hatred ([I]dosa[/I]), delusion ([I]moha[/I]), conceit ([I]mana[/I]), 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 ([I]kama[/I]). This last evil is mentioned separately and repeatedly in the Buddhist scriptures in Pali as well as in Sanskrit. Similarly wrath ([I]krodha[/I]) is mentioned separately as a powerful enemy of holy life. Early Buddhist sources describe the triad of [I]lobha[/I], [I]dosa[/I] ([I]dvesa[/I]), and [I]moha[/I] as the three roots of evil ([I]akusala[/I]-[I]mula[/I]). One of the standard Buddhist words for evil is [I]klesa[/I] which may be translated as 'defilement' or ‘depravity’. A list of six defilements is found in some Buddhist Sanskrit sources and includes passion ([I]raga[/I]), ill will ([I]pratigha[/I]), conceit ([I]mana[/I]), nescience ([I]avidya[/I]), false view (k[I]udrsti[/I]), and sceptical doubt ([I]vichikitsa[/I]).[/FONT][/SIZE] [SIZE=3][FONT=Times]The Jaina sources also contain details concerning evils and defilements. All the five evils of the Sikh list are found repeatedly mentioned in the sacred literature of Jainism. The [I]Avasyakasutra[/I] has a list of eighteen sins which includes among others wrath ([I]krodha[/I]), conceit, delusion ([I]maya[/I]), greed, and ill will. The standard Jaina term for evil is 'dirt' or 'passion' ([I]kasaya[/I]). The [I]Dasavaikalikasutra[/I] states that four [I]kasayas[/I], viz. wrath, conceit, delusion and greed, cause rebirth. The [I]Uttaradhyayanasutra[/I] mentions [I]moha[/I], [I]trsna[/I] (synonym of [I]kama[/I]) and [I]lobha[/I] as the sources of sorrow.[/FONT][/SIZE] [SIZE=3][FONT=Times]The [I]Yogasutra[/I] (II. 3) has a list of five defilements or hindrances called [I]panca[/I]-[I]klesah[/I]. These are nescience ([I]avidya[/I]), egoity ([I]asmita[/I]), passion (raga), ill will (dvesa) and the will to live ([I]abhinivesa[/I]). It should be pointed out here that [I]avidya[/I] equals [I]moha[/I]; [I]asmita[/I] is identical with [I]ahankara[/I]; [I]raga[/I] is similar to [I]kama[/I]; [I]dvesa[/I] is not different from [I]krodha[/I]; and [I]abhinivesa[/I] belongs to the category of [I]lobha[/I] understood as continuous desire for existence in [I]sansar[/I].[/FONT][/SIZE] [SIZE=3][FONT=Times]The [I]Bhagavad[/I]-[I]gita[/I] mentions all the five evils although they are not enumerated as forming a pentad. The text mentions [I]kama[/I] as desire or wish and at one point it is identified with [I]krodha[/I]. Besides [I]kama[/I] and [I]krodha[/I] the Bhagavad-gita mentions passion ([I]raga[/I]), ill will, attachment, delusion, egoity, greed, conceit and nescience ([I]ajnana[/I]), and employs terms such as [I]papa[/I], [I]dosa[/I] and [I]kalmasa[/I] for impurities or defilements. In one verse hypocrisy, arrogance, conceit, wrath, harsh speech and nescience are described as demoniac qualities. Medieval Buddhist, 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 ([I]siddhas[/I]) 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 ([I]chaupais[/I]) in his [I]Ramacharitamanasa[/I], acknowledges the universality of [I]kama[/I], [I]krodha[/I], [I]lobha[/I], [I]moha[/I], [I]mana[/I] and [I]trsna[/I] which afflict not only men but also the gods.[/FONT][/SIZE] [FONT=Times][SIZE=3]There is no philosophical or theological explication of the five evils, collectively or individually, in Sikh Scripture, 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 Holy Book. In at least five instances the list consists of the following: [I]kam[/I], [I]krodh[/I], [I]lobh[/I], [I]moh[/I] and [I]abhiman[/I] or [I]ahankar[/I]. At one place instead of [I]moh[/I] and [I]abhiman[/I] we have [I]mad[/I] and [I]ninda[/I]. Here the word [I]mad[/I] may be interpreted in the sense of 'intoxication born of egoity'. The word [I]ninda[/I] means slander. In two of the seven instances cited here the members of the evil pentad are called 'five thieves' ([I]panch[/I]-[I]chor[/I]). In a hymn by Kabir the list has [I]trishna[/I] (craving), [I]kam[/I], [I]krodh[/I], [I]mad[/I] and [I]matsar[/I] as the five evils. The word [I]trishna[/I] (Skt. [I]trsna[/I]) means craving or desire, while the word [I]matsar[/I] means jealousy. Often the five evils are referred to as 'the five' ([I]panch[/I]) or 'al1 the five' ([I]sare[/I] [I]panch[/I]). At places the five organs of sense ([I]jnanendriyas[/I]) are also often referred to as 'the five'.[/SIZE][/FONT] [FONT=Times][SIZE=3]One, two, three or four of the five cardinal evils are repeatedly mentioned almost throughout the body of the Sikh canon. The triad [I]kam[/I], [I]krodh[/I] and [I]lobh[/I] finds as frequent a mention as the triad [I]kam[/I], [I]krodh[/I] and [I]ahankar[/I] or [I]moh[/I], [I]lobh[/I] and [I]ahankar[/I]. Among the five evils the one that is condemned more than the others is [I]ahankar[/I]. When only two of the five are mentioned, the pair consists either of [I]kam[/I] and [I]krodh[/I], or of [I]moh[/I] and [I]guman[/I], or of [I]lobh[/I] and [I]moh[/I]; when a group of four out of the five evils is cited, it usually consists of the first four, [I]kam[/I], [I]krodh[/I], [I]lobh[/I] and [I]moh[/I]. Since the Sikh canon is a composite text containing the religious poetry not only of the Gurus but also of several saints and Sufis from various regions, synonyms, occasionally from different languages, occur. Thus [I]lobh[/I] is also called [I]lalach[/I]; [I]man[/I] is called [I]garab[/I] (Skt. [I]garva[/I]) and [I]guman[/I]; [I]moh[/I] is also called bharam (Skt. [I]bhrama[/I]).[/SIZE][/FONT] [FONT=Times][SIZE=3]A word of most frequent occurrence is [I]haumai[/I]. It is perhaps derived from [I]aham[/I], 'I' or egoity, the essential element of ego; [I]hankar[/I], [I]ahankar[/I] are its semantic cognates. The word [I]man[/I] 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 [I]abhiman[/I].[/SIZE][/FONT] [FONT=Times][SIZE=3]Although it is permissible to identify [I]haumai[/I] with [I]ahankar[/I], the fact that [I]haumai[/I] is not included in the evil pentad and yet comes in for the strongest censure in the Scripture[/SIZE][/FONT] [FONT=Times][SIZE=3]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 [I]haumai[/I] 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, [I]ahankar[/I] may be reckoned as an offshoot of [I]haumai[/I]. The assertion or affirmation of 'I' runs counter to the affirmation of 'Thou'; the consciousness of 'self existence' or 'one's own existence' ([I]sva[/I]-[I]bhava[/I] or [I]atma[/I]-[I]bhava[/I]) is diametrically opposed to the consciousness of God's existence. In a system in which the sole reality of God ([I]ik[/I] [I]onkar[/I]) 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 [I]haumai[/I].[/SIZE][/FONT] [FONT=Times][SIZE=3]Nevertheless, this unreal reality, this false truth—[I]haumai[/I]—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 [I]sansar[/I]. 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 [I]haumai[/I], there is absence of the awareness of God's existence. The Scripture says: "[I]Haumai[/I] [I]jai ta kant samai[/I]—God is realized only when one eradicates egoity" (GG, 750); literally, '(one) merges into (one's) Lord only when (her/his) egoity has disappeared'.[/SIZE][/FONT] [SIZE=3][FONT=Times]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 ([I]sant, sadh[/I]) 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 Guru Granth Sahib do not affect him who has overcome his own self and found his essence in God's reality. Liberation ([I]mukti, mokh[/I]) means the extinction of all the evils headed by [I]haumai.[/I][/FONT][/SIZE] [FONT=Times][SIZE=3]The Sikh canon also points to the way of extinguishing evils of all kinds. It is acknowledged that the five evils afflict all beings in [I]sansar[/I] and that it is difficult to control them. Yet the possibility of conquering them is not ruled out in the theological framework of Sikhism; the moral training of a Sikh 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. Kabir says, "He alone cherishes the Lord's feet who is rid of desire, wrath, greed and attachment—[I]kamu krodhu lobhu mohu bibarjit haripadu chinai soi[/I] (GG, 1123).[/SIZE][/FONT] [FONT=Times][SIZE=3]Loving devotion ([I]bhagati, bhakti[/I]) to God is, according to Sikhism, 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 Gurus stress the necessity of taking refuge in God. To this end, one must first renounce pride ([I]man[/I]). Constant awareness of God ([I]simran[/I]) 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 [I]nam[/I] [I]simran[/I]. 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 [I]lobh[/I], [I]moh[/I] and [I]abhiman[/I]. Guru Tegh Bahadur 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=Times][SIZE=3]Another way of overcoming [I]haumai[/I] and other evils is to keep the company of the saints ([I]sant[/I], [I]sadh[/I]) who radiate virtuous qualities. One kills lust, wrath, greed and other depravities of the evil age ([I]kali[/I]-[I]kales[/I]) by taking refuge in the [I]sangat[/I], 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 ([I]guru[/I]). He who would overcome the five evils must follow his teaching. The wisdom obtained from the preceptor is like a swift sword ([I]kharagu[/I] [I]karara[/I]) which cuts through confusion, infatuation, avarice and egoity (GG, 1087). One celebrates God's virtues through the favour of the sage ([I]sant[/I] [I]prasadi[/I]) and destroys lust, anger and insanity born of egoism ([I]unmad[/I]). In Guru Nanak's [I]Sidh[/I] [I]Gosti[/I] 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' ([I]gurmukh[/I]) so central to the Sikh moral system. A [I]gurmukh[/I] is one who has turned his face towards the Guru, that is to say, a person who by practising what the Guru 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=Times][SIZE=3]See AHANKAR, KAM, KRODH, LOBH and MOH.[/SIZE][/FONT] [CENTER][CENTER][FONT=Times][SIZE=3]BIBLIOGRAPHY[/SIZE][/FONT][/CENTER][/CENTER] [SIZE=3][FONT=Times]1. Jodh Singh, Bhai, [I]Gurmati[/I] [I]Nirnaya[/I]. Lahore, 1932 [/FONT][/SIZE] [SIZE=3][FONT=Times]2. Sher Singh, [I]The[/I] [I]Philosophy[/I] [I]of[/I] [I]Sikhism[/I]. Lahore, 1944[/FONT][/SIZE] [SIZE=3][FONT=Times]3. Nirbhai Singh, [I]Philosophy[/I] [I]of[/I] [I]Sikhism[/I]. Delhi, 1990 [/FONT][/SIZE] [SIZE=3][FONT=Times]4. Nripinder Singh, [I]The[/I] [I]Sikh[/I] [I]Moral[/I] [I]Tradition[/I]. Delhi, 1990 [/FONT][/SIZE] [SIZE=3][FONT=Times]5. Teja Singh [I]Essays in Sikhism[/I]. Lahore, 1941 [/FONT][/SIZE] [SIZE=3][FONT=Times]6. Wazir Singh, [I]Philosophy of Sikh Religion[/I]. Delhi, 1981 [/FONT][/SIZE] [SIZE=3][FONT=Times]7. Avtar Singh, [I]Ethics of the Sikhs[/I]. Patiala, 1970[/FONT][/SIZE] [/QUOTE]
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