Five evils or five thieves (panchadosh or panj vikar) 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 Kam (Lust), Krodh (Rage), Lobh (Greed), Moh (Attachment) and Ahankar (ego) in Punjabi; translated into English these words mean lust/addiction, wrath/rage/anger, materialistic greed, attachment/worldly infatuation and ego/pride respectively. The word 'evil' here may be understood to represent the connotation of Punjabi pap (sin), dokh (defect), or kilbikh (defilement).
It is the primary aim of the practising Sikh to subdue the actions of these five inner evils and render them useless. 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 Waheguru in positive Spirits (Chardikala) and in His Mercy (Hukam). To remember God in Naam Simran, engaged in Community Service (Sewa) and to practise the Five Virtues. By taking these positive steps, the Five Evils 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.
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 Shiva 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 Upanisads speak of the five fires (pancagni) and five sheaths or wrappers investing the self (pancakosah); Jainism has its five vows (pancavratas), and the Yoga 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 Yoga, five kakars of later Sikhism and of the first five members of the Khalsa 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.
The early Vedic literature 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 Vedic age. 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. Thus the Upanisads, 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 Upanisads 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'.
Long before these later Upanisads, 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.
The old Pali 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 'fetters' (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.
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 Buddhist list of ten fetters, are comparable to egoity, lust, wrath, pride and delusion or attachment of Sikh enumeration.
The third Buddhist 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 Buddhist scriptures in Pali as well as in Sanskrit. Similarly wrath (krodha) is mentioned separately as a powerful enemy of holy life. Early Buddhist sources describe the triad of lobha, dosa (dvesa), and moha as the three roots of evil (akusala-mula). One of the standard Buddhist words for evil is klesa which may be translated as 'defilement' or ‘depravity’. A list of six defilements is found in some Buddhist Sanskrit sources and includes passion (raga), ill will (pratigha), conceit (mana), nescience (avidya), false view (kudrsti), and sceptical doubt (vichikitsa).
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 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). The Dasavaikalikasutra states that four kasayas, viz. wrath, conceit, delusion and greed, cause rebirth. The Uttaradhyayanasutra mentions moha, trsna (synonym of kama) and lobha as the sources of sorrow.
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.
The Bhagavadgita 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 Bhagavadgita 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 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 (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.
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: kam, krodh, lobh, moh and abhiman or ahankar. 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 Kabir 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'.
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One, two, three or four of the five cardinal evils are repeatedly mentioned almost throughout the body of the Sikh canon. The triad kam, krodh and lobh finds as frequent a mention as the triad kam, krodh and ahankar or moh, lobh and ahankar. 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 kam and krodh, or of moh and "guman", or of lobh and moh; when a group of four out of the five evils is cited, it usually consists of the first four, kam, krodh, lobh and moh. 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 lobh is also called lalach; man is called garab (Sanskrit garva) and guman; moh is also called bharam (Skt. bhrama). A word of most frequent occurrence is haumai. It is perhaps derived from aham, 'I' or egoity, the essential element of ego; hankar, ahankar 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".
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 haumai 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 (ik onkar) 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.
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: "Haumai jai ta kant samai - God is realized only when one eradicates egoity" (GG, 750); literally, '(one) merges into (one's) Lord only when (her/his) egoity has disappeared'.
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 (sant, sadh) 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 (mukti, mokh) means the extinction of all the evils headed by haumai.
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 sansar 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 - kamu krodhu lobhu mohu bibarjit haripadu chinai soi (GG, 1123).
Loving devotion (bhagti, bhakti) 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 (man). Constant awareness of God (simran) 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. 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).
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 Guru Nanak'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 Sikh moral system. A gurmukh 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.
Above adapted from article By L. M. Joshi
Kam (Sanskrit kama) meaning deep desire, uncontrolled longing, concupiscence, sensuality or lasciviousness is counted among the five cardinal sins or sinful propensities. In common usage, the term stands for excessive passion for sexual pleasure and it is in this sense that it is considered an evil in Sikhism.
In Brahmanical literature kam is not always disdained. Kam as Kamadeva is a god in the Hindu pantheon comparable to Eros of Greek mythology and Cupid of the Romans, and is as such not contradictory to spiritual life. Kam (gratification of desire) is in Hinduism one of the four objectives (purusarthas) of human life, the other three being artha (acquirement of wealth), dharma (discharge of duty), and moksa (final emancipation). Jainism and Buddhism, which arose as protest movements against Brahmanical ritualism and superstition, however looked upon kam with horror. For munis and sramanas of Jainism and Buddhism and for yogis of the Sankhya school, kam was to be deliberately suppressed to achieve ultimate release. As a result, they preached celibacy and asceticism.
The Gurus rejected Brahmanical superstition as well as self-mortifying austerities. Yet they recognized the four purusarthas, referred to in gurbani as char padaraths or the four human pursuits. However, in Sikhism kam is not unrestricted gratification of carnal desires, but an impulse which needs to be kept under check like other impulses and passions. Unrestrained propensity towards kam, especially sexual relationship outside the marital bond, is condemned in the strongest terms in Sikh codes of conduct as well as in the Scripture. It is a destructive evil and a deadly sin.
To quote Guru Arjan, Nanak V: "O kam, thou landest people in hell and makest them wander through many births, enticest all minds, swayest all the three worlds and undoest one's meditation, austerities and restraint. The pleasure is ephemeral and thou afflictest high and low alike " (GG, 1358). Guru Tegh Bahadur Nanak IX, says: "In the sinning heart reigns kam and the fickle mind breaks out of control. Kam casts its noose even upon yogis, jangams and sannyasis. Only those imbued with God's Name (fall not a prey to it) and are able to go across the ocean of existence" (GG, 1186). Bhai Gurdas describes an ideal Sikh as one who is loyal to his wife and "regards all other women as mothers, sisters and daughters" (Varan, XXIX. 11). Guru Gobind Singh also said: "Love your own wedded wife ever so more, but do not go to another woman's bed even in a dream." Sikh codes of conduct strictly prohibit extramarital relations.
While prescribing self-control and restraint and not total annihilation of kam, the Gurus suggested two ways of channelizing and sublimating it. On the one hand, they pronounced grihastha or married life to be the ideal one, and, on the other laid down love of God and absorption in His Name as the essential principle of spiritual discipline. Says Guru Gobind Singh "Hear ye all, I proclaim here the truth: only they who love God find Him." The image of a devotee most common in Sikh Scripture is one of a wife deeply in love with her kant or husband presently separated from him, and waiting, craving, praying for a reunion with him. Such fervent devotion cannot but bridle the wayward passion in man. According to Guru Arjan, a person who has cultivated the love of the Lord’s feet would desire neither kingship, nor worldly power, nor even mukti or liberation (GG 534).
=====Krodh is derived from the Sanskrit word krodha, which means wrath or Rage. This is an emotion recognized in the Sikh system as a spring of conation and is as such counted as one of the Five Evils.
It expresses itself in several forms from silent sullenness to hysterical tantrums and violence. In Sikh Scripture krodh usually appears in combination with kam — as "kam krodh". The coalescence is not simply for the sake of alliterative effect. krodh (ire) is the direct progeny of kam (desire). The latter when thwarted or jilted produces the former. The Scripture also counts krodh (or its synonym kop) among the four rivers of fire.
Violence, attachment, covetousness and wrath," says Guru Nanak "are like four rivers of fire; those who fall in them burn, and can swim across, O Nanak, only through God's grace" (GG, 147). Elsewhere he says, "Kam and krodh dissolve the body as borax melts gold" (GG, 932). Guru Arjan, Nanak V, censures krodh in these words: "O krodh, thou enslavest sinful men and then caperest around them like an ape."
In thy company men become base and are punished variously by Death's messengers. The Merciful God, the Eradicator of the sufferings of the humble, O Nanak, alone saveth all" (GG, 1358). Guru Ram Das, Nanak IV, warns: "Do not go near those who are possessed by wrath uncontrollable" (GG, 40). Krodh is to be vanquished and eradicated. This is done through humility and firm faith in the Divine.
Guru Arjan's prescription: "Do not be angry with any one; search your own self and live in the world with humility. Thus, O Nanak, you may go across (the ocean of existence) under God's grace" (GG, 259). Shaikh Farid, a thirteenth-century Muslim saint whose compositions are preserved in the Sikh Scripture, says in one of his couplets: "O Farid, do good to him who hath done thee evil and do not nurse anger in thy heart; no disease will then afflict thy body and all felicities shall be thine" (GG, 1381-82). Righteous indignation against evil, injustice and tyranny is, however, not to be equated with krodh as an undesirable passion. Several hymns in the Guru Granth Sahib, particularly those by Guru Nanak and Kabir, express in strong terms their disapproval of the corruption of their day.
Above adapted from article By L. M. Joshi
=====Lobh is a Gurmukhi word which translates in English to greed; it is a strong desire for worldly possessions and a constant focus on possessing material items, especially the urge to possess what rightfully belongs to others. According to Sikhism, it makes an individual selfish and self-centred. It takes a person away from his religious and social duties. A person can become blind with greed if an effort to control the desire for unlimited worldly possessions.
Sikhs do not believe that it is wrong to enjoy the good things in life, to be wealthy or to be admired by others. The Gurus taught that human beings should make the most of everything that God has given. However, if a person’s actions and thoughts are focused on possessing the material things in life he or she is no longer focused on God then they are moving further and further from liberation and Mukti.
The following Shabads from Gurbani clarify this cardinal vice:
Moh (Sanskrit muh: "to become stupefied, to be bewildered or perplexed, to err, to be mistaken") stands in ancient texts for perplexity or confusion as also for the cause of confusion, that is, avidya or ajnana (ignorance or illusion).
In another context, it stands for "the snare of worldly illusion, infatuation." Its function is twofold: it bedims the discernment of truth, prevents the discernment of reality, and it creates an error of judgement or leads to wrong knowledge (mithya jnana). Men believe in an eternal reality of their own existence or ego; they see truth in what is false and seek happiness in what begets suffering.
In Punjabi Moh generally means love of and attachment to worldly things and relations. In Sikh Scripture, the term frequently occurs coupled with maya (maia) as maya-moh interpreted both as infatuation for or clinging to the illusory world of the senses and as illusion of worldly love and attachment. Sikh interpretation of maya, however, differs from that of classical, advaita philosophy, which considers the phenomenal world unreal and therefore an illusion caused by human ignorance.
In Sikhism, the visible world is a manifestation of God Himself and is therefore real; yet it is not satya or true in the sense of being immutable and eternal. This world of mass, form and movement woven into the warp and woof of time and space is God’s play created at His pleasure and is as such real and sacred; but it represents only one transient aspect and not the Ultimate Reality. Maya is not an illusion in the sense of a mirage, a factual nullity; it is a delusion which represents transient as permanent and a part as the whole.
Moh for maya, i.e. for this transient world of the senses, hinders the soul’s search for its ultimate goal and is, therefore, one of the Five Evils. It is related, on the one hand, to
kam (desire, love) and lobh (possessiveness, covetousness) and, on the other, to ahankar (sense of I, my and mine). That is how moh has been referred to as a net,
maiajal (GG, 266). Guru Nanak advises shedding of moh as it is the source of all evil and a cause for repeated births and deaths. (GG, 356).
The antidote to moh is non-attachment. This is not easy, for the Gurus preach active participation in life rather than renunciation and escapism. Ultimately, of course, all depends on nadar or God’s grace. Says Guru Nanak "nadari kare ta ehu mohu jai
- by (His) grace alone will this moh be cancelled" (GG, 356). The right remedy is the understanding (gian) that the mundane world, its relations and affairs, demanding one’s participation and involvement are transient. Non-attachment thus is not non-action, but an attitude to action characterized by Guru Nanak as that of a
bajigar, participant in a sport. The world, says Guru Nanak in a hymn in Maru measure, "is like a seasonal pastureland where one passeth but a few days. . . Like the
bajigar one plays one’s part here and departs" (GG, 1023). An image in gurbani describing the ideal life is that of the lotus which, although living in water, keeps its head above it without allowing itself to be submerged.
Above adapted from article By L. M. Joshi
Ahankar is the Gurmukhi word which translates to means ego or excessive pride due to one's possessions, material wealth, intelligence or powers. It gives an individual the feeling that he is superior to others and therefore they are at a lower level than him. It leads to envy, feelings of enmity, and restlessness amongst people.
Sikhism requires that a person serves society and community with Nimrata or humility. This is obtained by Sewa and hence, one sees the practice of devotees cleaning the footwear of visitors to a Gurdwara so that the mind of devout Sikh is made more humble.
This Cardinal Evil is often regarded by Sikhs as the worst of the Five Evils. They feel that pride leads to Haumai because it makes people believe that they are the most important thing in life and leads to self-centredness.
The following Shabads from Gurbani clarify this cardinal vice: