Good and Bad

The Sri Guru Granth Sahib (SGGS) teaches if we all act, behave or conduct ourselves in accordance with the Hukam (Universal System-Rule-Law of Nature, ਕੁਦਰਤੀ ਨਿਯਮ) and discerning intellect (Bibek), there will be NO ‘good’ or ‘bad’ seen!

  • ਹਮ ਨਹੀ ਚੰਗੇ ਬੁਰਾ ਨਹੀ ਕੋਇ ॥ ਪ੍ਰਣਵਤਿ ਨਾਨਕੁ ਤਾਰੇ ਸੋਇ ॥੪॥੧॥੨॥: (One who thinks) I am not good and no one is bad; reverberate Nanak – he ferries across (the dreadful ocean of Maya…) ||4||1||2|| (sggs 728).
  • ਜਬ ਧਾਰੈ ਕੋਊ ਬੈਰੀ ਮੀਤੁ ॥ ਤਬ ਲਗੁ ਨਿਹਚਲੁ ਨਾਹੀ ਚੀਤੁ ॥: As long as a person considers one an enemy and another a friend, till then his mind does not become stable. (sggs 278).
  • ਨਾ ਹਮ ਚੰਗੇ ਆਖੀਅਹ ਬੁਰਾ ਨ ਦਿਸੈ ਕੋਇ ॥ ਨਾਨਕ ਹਉਮੈ ਮਾਰੀਐ ਸਚੇ ਜੇਹੜਾ ਸੋਇ ॥੮॥੨॥੧੦॥ : (Those who live beyond false ego-sense by taking refuge in the Enlightening Message of the Guru Shabad, they become sure that) we cannot be called the best, and no one should be seen worse that us (in the world). Nanak, we should live beyond Haumai (false ego-sense); one who does so becomes like the Creator. ||8||2||10|| (sggs 1015).
  • ਬੁਰਾ ਭਲਾ ਤਿਚਰੁ ਆਖਦਾ ਜਿਚਰੁ ਹੈ ਦੁਹੁ ਮਾਹਿ ॥: One cries good and bad as long as he/she is entrapped in duality. (sggs 757).

However, the divine Hukam and Bibek is countered by the negative impact of Haumai (i.e. false ego-sense). Consequently we see some as ‘good’ or ‘bad’; ‘enemy’ or ‘friend’; ‘superior’ or ‘lowly’ etc. Consequently, instead of being God-Realized, we remain in non-realized state within.

  • ਕਿਵ ਸਚਿਆਰਾ ਹੋਈਐ ਕਿਵ ਕੂੜੈ ਤੁਟੈ ਪਾਲਿ ॥ ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ ॥੧॥: How then can I become God-Realized being within (‘Sachiaaraa‘)? How can I remove the obstacle of my non-realized state within? O Nanak! (The way to realize Creator within is to) remain within the confines of His Hukam (the System or Law of Nature…) and abide in Sahaj, as (Creator and His Hukam) is contained with us. ||1|| (sggs 1).
  • ਹੁਕਮੈ ਅੰਦਰਿ ਸਭੁ ਕੋ ਬਾਹਰਿ ਹੁਕਮ ਨ ਕੋਇ ॥ ਨਾਨਕ ਹੁਕਮੈ ਜੇ ਬੁਝੈ ਤ ਹਉਮੈ ਕਹੈ ਨ ਕੋਇ ॥੨॥ : Everyone is subject to the Creator’s Hukam (System-Rule-Law-Order of Nature), none is outside of His Hukam. Nanak, If one Realizes His Hukam Within, then one does not behave egotistically — upon Realizing the Hukam within, false perception that I exist outside of His Hukam ceases to be. ॥2॥ (sggs 1).

Hence, according to the Gurbani, it’s because of the negative impact of false ego-sense we think ourselves to be good, better, flawless, superior etc. (ਚੰਗੇ) than others!

In other words, if there is negativity, violence, wars, oppressions etc. in the world, it’s because of our Haumai (false ego-sense), NOT because of our Original Nature (i.e. Jot Saroop)!

In short if we think something will benefit us then we think of it as ‘good’, and so on. Also, we always have good feelings towards people we love and like.

To the contrary if we think something will harm us or bring misfortune to us then we think of it as ‘bad’, ‘evil’, ‘enemy’, and so on. In other words, we always have negative feelings for people we do not like.

This is duality (Doojaa Bhaav). Good and bad is a product of this illusive Mayaic consciousness or Haunai thinking that counters Hukam (i.e. System-rule-Law of Nature), Naam, Shabad or Bibek.

  • ਏਹਿ ਥਿਤੀ ਵਾਰ ਦੂਜਾ ਦੋਇ ॥ : (All these omens attached) to the lunar and solar days create duality. (sggs 843).
  • ਹਉ ਵਿਚਿ ਪਾਪ ਪੁੰਨ ਵੀਚਾਰੁ ॥ ਹਉ ਵਿਚਿ ਨਰਕਿ ਸੁਰਗਿ ਅਵਤਾਰੁ ॥: In Haumai one reflects on good or bad deeds (Paap Punn). In Haumai one experiences hell and heaven (comforts and pain etc.). (sggs 466).

The Gurbani urges us keeping and maintaining Samdrishtee (even eye, neutrality, equanimity, sameness, oneness…). Bhagat Kabeer Jee says ‘whoever understands this is a friend of mine’.

  • ਕਬੀਰ ਸਭ ਤੇ ਹਮ ਬੁਰੇ ਹਮ ਤਜਿ ਭਲੋ ਸਭੁ ਕੋਇ ॥ ਜਿਨਿ ਐਸਾ ਕਰਿ ਬੂਝਿਆ ਮੀਤੁ ਹਮਾਰਾ ਸੋਇ ॥੭॥: O Kabeer! I-ness (Haumai, false ego-sense, Durmat or wicked intellect, bad thinking or ideology…) is the worst of all (thoughts). All thoughts except I-ness (or false ego sense) are good. Whosoever understands this is a friend of mine ||7|| (sggs 1364).

In other words, if one does not think this way, then he/she is not a friend of the Gurmat.

Since good and bad is a product of Mayaic consciousness (Doojaa Bhaav or duality). The Gurbani asserts when one is able to conquer this Mayaic or conditioned mind, one’s divine nature (Jot Saroop or True Nature) is near at hand.

Only grit and great strength of the mind can help in this effort to counter negative perceptions or tendencies (Bikaars, negativity…). Harmony can be attained only when the evil thinking (Soch-ਸੋਚ), and ignorance or misconception (illusion, doubts etc.) are removed from the mind.

Thus, the Gurbani stresses on the importance of cleansing the mind through Viveka-Budhi (sense of discriminating or discerning intellect) and Bairaag (spirit of non-attachment). Untainted mind alone can lead one towards divine lifestyle (the Gurmukh Mindset).

  • ਕਬੀਰ ਜਾ ਦਿਨ ਹਉ ਮੂਆ ਪਾਛੈ ਭਇਆ ਅਨੰਦੁ ॥ ਮੋਹਿ ਮਿਲਿਓ ਪ੍ਰਭੁ ਆਪਨਾ ਸੰਗੀ ਭਜਹਿ ਗੋੁਬਿੰਦੁ ॥੬॥: O Kabeer! (By living the Divine Virtues) on the day when my egotism dies (bad influence of ego on my mind), afterwards there is Bliss within. (Also) I met my Prabh (Truth, Virtues, Wisdom, Mool…). and now my companions (all senses-ਇੰਦ੍ਰਿਆਂ) are united with Gobind (i.e., Prabh). ||6||(sggs 1364).

For this to happen, the Gurbani asks us to transcend duality thinking (Soch-ਸੋਚ). In other words, our false ego ego-sense (Haumai) must go for it’s the negative impact of Haumai that kills our True Nature (i.e. Jot Saroop).

The material conception of life makes us finding faults in others by ignoring our own; because we are lacking. Due to this lack, we are unable to recognize our own imperfections.

  • ਬਿਸਰਿ ਗਈ ਸਭ ਤਾਤਿ ਪਰਾਈ ॥ ਜਬ ਤੇ ਸਾਧਸੰਗਤਿ ਮੋਹਿ ਪਾਈ ॥੧॥ ਰਹਾਉ ॥ ਨਾ ਕੋ ਬੈਰੀ ਨਹੀ ਬਿਗਾਨਾ ਸਗਲ ਸੰਗਿ ਹਮ ਕਉ ਬਨਿ ਆਈ ॥੧॥ : All enmity vanishes when you come into the Company of the Guru (Gur-Shabad, Gur-Wisdom…). ||1||Pause|| No one is my enemy, no one is a stranger, I have BECOME ONE with the entirety of the humanity. ||1|| (sggs 1299).
  • ਆਪਸ ਕਉ ਜੋ ਭਲਾ ਕਹਾਵੈ ॥ ਤਿਸਹਿ ਭਲਾਈ ਨਿਕਟਿ ਨ ਆਵੈ ॥: One who calls himself good — goodness will not draw near him (sggs 278).

The Gurbani tells us that engrossed in the pull of ‘good’ and ‘bad’, we come to ruin.

  • ਖਿੰਚੋਤਾਣਿ ਵਿਗੁਚੀਐ ਬੁਰਾ ਭਲਾ ਦੁਇ ਨਾਲਿ ਜੀਉ ॥: An indecisive person, runs helter-skelter and fails to seek out and discover the truth. Various goods and bads pull at him and through inner conflict he is finished. (sggs 751).

The Gurbani also tells us that the one who is above ‘good’ and ‘bad’, is very rare.

  • ਦੁਕ੍ਰਿਤ ਸੁਕ੍ਰਿਤ ਮੰਧੇ ਸੰਸਾਰੁ ਸਗਲਾਣਾ ॥ ਦੁਹਹੂੰ ਤੇ ਰਹਤ ਭਗਤੁ ਹੈ ਕੋਈ ਵਿਰਲਾ ਜਾਣਾ ॥੧॥: The whole world is engrossed in (duality -) bad actions and good actions (as determined by the Pujaaree). The Bhagat (Gurmukh… – Enlightened mindset) comprehends what truly is good and what truly is bad. Such an individual remains aloof from these two ideas. ||1|| (sggs 51).

Good and bad omens

Compare to modern societies, the ancient societies seem more superstitious. Nonetheless, the Gurbani (SGGS) asserts the world wanders lost in doubt. From ancient time, the educated are generally less subject to such beliefs. Although the rich and educated are anything but immune to many of the widespread Sutak, omens and superstitions; fear related to bad omens and superstitions have a hold over a large segment of society. Although many omens and superstitions are unique to local areas, but some appear to have a universal appeal.

  • ਉਤਮ ਮਧਿਮ ਜਾਤੀਂ ਜਿਨਸੀ ਭਰਮਿ ਭਵੈ ਸੰਸਾਰੁ ॥ : (Through this teaching of the Vedas) the world is lost and steeped in superstitions of high and low social class. (sggs 1243).
  • ਭ੍ਰਮ ਕੀ ਕੂਈ ਤ੍ਰਿਸਨਾ ਰਸ ਪੰਕਜ ਅਤਿ ਤੀਖ੍ਹਣ ਮੋਹ ਕੀ ਫਾਸ ॥ : Superstition is the well, thirst for pleasure is the mud, and emotional attachment is like a tight noose around the neck. (sggs 204).
  • ਰੋਗੁ ਭਰਮੁ ਭੇਦੁ ਮਨਿ ਦੂਜਾ ॥: The disease of doubt (causes) separation and duality in the mind. (sggs 416).

In a nutshell superstition or omen is a belief or practice resulting from ignorance, fear of the unknown, trust in magic or chance, or a false conception of causation. Omen is an occurrence or phenomenon believed to portend a future event.

The belief that objects, or living beings could possess special spiritual properties was widespread in primitive societies. That belief still exists in modern societies. Stones, trees, springs, caves, lakes, swamps, mountains, animals, bugs, days, moon, planets, eclipses, furniture, nature, and so on, are all deemed to be hosts to spirits. Some of these omens are strange, laughable etc. In fact, many make living by forecasting omens and then providing remedies for them! Of course one has to pay them for their services!

  • ਨਾਰਿ ਪੁਰਖ ਪਾਣੀ ਅਗਨਿ ਛਿਕ ਪਦ ਹਿਡਕੀ ਵਰਤਾਰਾ ॥ : It is superstitious to draw good or bad omens from meeting a widow, a bare headed man, water, fire, sneezing, breaking wind, hiccups (Bhai Gurdaas Jee, Vaar 5).
  • ਕਿਤੜੇ ਸਉਣ ਸਵਾਣੀ ਹੋਏ ॥ : Many are there who forecast about the good and bad omens and thus earn their livelihood (Bhai Gurdaas Jee, Vaar 8).

In context of good and bad omens and superstitions, the Gurbani helps us understand the followings: (1) who in the first place believe in these; (2) why they believe in these; and (3) how to remedy their fear.

(1) First off, the Gurbani boldly declares that only idiots and fools worry about these omens and days.

  • ਥਿਤੀ ਵਾਰ ਤਾ ਜਾ ਸਚਿ ਰਾਤੇ ॥ ਬਿਨੁ ਨਾਵੈ ਸਭਿ ਭਰਮਹਿ ਕਾਚੇ ॥੭॥ ਮਨਮੁਖ ਮਰਹਿ ਮਰਿ ਬਿਗਤੀ ਜਾਹਿ ॥ ਏਕੁ ਨ ਚੇਤਹਿ ਦੂਜੈ ਲੋਭਾਹਿ ॥ ਅਚੇਤ ਪਿੰਡੀ ਅਗਿਆਨ ਅੰਧਾਰੁ ॥ ਬਿਨੁ ਸਬਦੈ ਕਿਉ ਪਾਏ ਪਾਰੁ ॥ ਆਪਿ ਉਪਾਏ ਉਪਾਵਣਹਾਰੁ ॥ ਆਪੇ ਕੀਤੋਨੁ ਗੁਰ ਵੀਚਾਰੁ ॥੮॥ ਬਹੁਤੇ ਭੇਖ ਕਰਹਿ ਭੇਖਧਾਰੀ ॥ ਭਵਿ ਭਵਿ ਭਰਮਹਿ ਕਾਚੀ ਸਾਰੀ ॥ ਐਥੈ ਸੁਖੁ ਨ ਆਗੈ ਹੋਇ ॥ ਮਨਮੁਖ ਮੁਏ ਅਪਣਾ ਜਨਮੁ ਖੋਇ ॥ ਸਤਿਗੁਰੁ ਸੇਵੇ ਭਰਮੁ ਚੁਕਾਏ ॥ ਘਰ ਹੀ ਅੰਦਰਿ ਸਚੁ ਮਹਲੁ ਪਾਏ ॥੯॥ ਆਪੇ ਪੂਰਾ ਕਰੇ ਸੁ ਹੋਇ ॥ ਏਹਿ ਥਿਤੀ ਵਾਰ ਦੂਜਾ ਦੋਇ ॥ ਸਤਿਗੁਰ ਬਾਝਹੁ ਅੰਧੁ ਗੁਬਾਰੁ ॥ ਥਿਤੀ ਵਾਰ ਸੇਵਹਿ ਮੁਗਧ ਗਵਾਰ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਬੂਝੈ ਸੋਝੀ ਪਾਇ ॥ ਇਕਤੁ ਨਾਮਿ ਸਦਾ ਰਹਿਆ ਸਮਾਇ ॥੧੦॥੨॥ : The lunar days or the week days become beneficial only when (the mind) becomes imbued in Truth. … Only idiots and fools observe the lunar days and the week days (i.e., good and bad, omens). Nanak, who becomes Enlightened by internalizing the Guru’s Shabad becomes spiritually Wise (Gurmukh Mindset). That person remains forever merged in the Naam (Wisdom / Virtues) of the One Creator (sggs 842-843).
  • ਗਣਤ ਗਣੀਐ ਸਹਸਾ ਦੁਖੁ ਜੀਐ ॥ : When we make calculations (of auspicious or inauspicious time etc.), we subject our mind to cynicism and suffering. (sggs 904).
  • ਸਉਣ ਸਗੁਨ ਬੀਚਾਰਣੇ ਨਉਂ ਗ੍ਰਹ ਬਾਰਹ ਰਾਸਿ ਵੀਚਾਰਾ ॥ ਕਾਮਣ ਟੂਣੇ ਅਉਸੀਆਂ ਕਣ ਸੋਹੀ ਪਾਸਾਰ ਪਾਸਾਰਾ ॥ : The life led in the light of omens, the nine planets, the twelve signs of the zodiac; incantations, magic divination by lines and by the voice is all futile (Bhai Gurdaas Jee, Vaar 5).
  • ਜਬ ਅਪਨੀ ਸੋਭਾ ਆਪਨ ਸੰਗਿ ਬਨਾਈ ॥ ਤਬ ਕਵਨ ਮਾਇ ਬਾਪ ਮਿਤ੍ਰ ਸੁਤ ਭਾਈ ॥ ਜਹ ਸਰਬ ਕਲਾ ਆਪਹਿ ਪਰਬੀਨ ॥ ਤਹ ਬੇਦ ਕਤੇਬ ਕਹਾ ਕੋਊ ਚੀਨ ॥ ਜਬ ਆਪਨ ਆਪੁ ਆਪਿ ਉਰਿ ਧਾਰੈ ॥ ਤਉ ਸਗਨ ਅਪਸਗਨ ਕਹਾ ਬੀਚਾਰੈ ॥ ਜਹ ਆਪਨ ਊਚ ਆਪਨ ਆਪਿ ਨੇਰਾ ॥ ਤਹ ਕਉਨ ਠਾਕੁਰੁ ਕਉਨੁ ਕਹੀਐ ਚੇਰਾ ॥ ਬਿਸਮਨ ਬਿਸਮ ਰਹੇ ਬਿਸਮਾਦ ॥ ਨਾਨਕ ਅਪਨੀ ਗਤਿ ਜਾਨਹੁ ਆਪਿ ॥੫॥ (sggs 291).

(2) the reason people believe in them is vices or Bikaarlust, anger, greed, attachment, pride; and their countless variations.

In other words, when these evil vices or Bikaar dwell within us, we are omens ourselves. That is to say, when there are evil tendencies in our thoughts, words and deeds, we become omens for others. That’s why the Gurbani repeatedly urge us to remove these negativities and defilements from our Haumai-ridden minds.

  • ਭੀਤਰਿ ਪੰਚ ਗੁਪਤ ਮਨਿ ਵਾਸੇ ॥ ਥਿਰੁ ਨ ਰਹਹਿ ਜੈਸੇ ਭਵਹਿ ਉਦਾਸੇ ॥੧॥ : The ‘five‘ (i.e. lust, anger, greed, attachment and pride) dwell hidden within the mind. They do not remain still, but move around like wanderers (i.e. they keep my mind restless) ||1|| (sggs 359).
  • ਪੰਚ ਦੂਤ ਚਿਤਵਹਿ ਵਿਕਾਰਾ ॥ : Due to (the influence of) the ‘FIVE’ Doot (Kaam, Krodh, Lobh , Moh, Ahankaar) are always afflicted with Vikaar. (sggs 1068).
  • ਪੰਚ ਦੋਖ ਛਿਦ੍ਰ ਇਆ ਤਨ ਮਹਿ ਬਿਖੈ ਬਿਆਧਿ ਕੀ ਕਰਣੀ ॥ : Our five vices or Bikaar remain within the mind of ours; they lead us to commit sinful and vicious deeds. (sggs 1219).
  • ਪੰਚ ਦੂਤ ਬਿਆਪਤ ਅੰਧਿਆਰ ॥੩॥ : (Maya) torments us through the darkness of the ‘FIVE’ Doot (Kaam, Krodh, Lobh , Moh, Ahankaar). ||3|| (sggs 182).
  • ਪੰਚ ਸਮਾਈ ਸੁਖੀ ਸਭੁ ਲੋਗੁ ॥ : (As the Enlightened or Gurmukh Mindset when) one overcomes the five evil vices or Bikaar, he becomes the happiest of all men (sggs 414).

The Gurbani also reveals to us as to who most likely is to be effected by omens, substations etc. Regardless of one’s level of education or status in the society, the Gurbani teaches Good omens and bad omens affect those who do not keep the Divine (Wisdom / Virtues) in the mind.

  • ਸਗੁਨ ਅਪਸਗੁਨ ਤਿਸ ਕਉ ਲਗਹਿ ਜਿਸੁ ਚੀਤਿ ਨ ਆਵੈ ॥: Good omens and bad omens affect those who do not keep (the Gur: Giaan or Wisdom) in the mind (sggs 401).
  • ਹਰਿ ਬਿਸਰਤ ਸਹਸਾ ਦੁਖੁ ਬਿਆਪੈ ॥ : Forgetting God, superstition and sorrows overtake the mortal. (sggs 190).
  • ਆਤਮੁ ਨ ਚੀਨ੍ਹ੍ਹੈ ਭਰਮੈ ਵਿਚਿ ਸੂਤਾ ॥੧॥: (Manmukh) doesn’t reflect on the self, wandering in doubt he remains unaware of his spiritual life. ||1|| (sggs 362).

(3) The Gurbani provides us with Guidance to remedy the fears of omens. The remedy it provides us is also free of charge! The Gurbani asks us to simply engage in Naam (Wisdom / Virtues) and internalize the spiritual Message of the Shabad. Because the Gurbani asserts that lack of both the genuine understanding superstitions lead only to duality. Bhoot-Pret (demons and goblins), good and bad omens, etc. all are attached to the conscience of duality.

The Enlightened beings, spiritual beings, and the elderly have always warns us and to be careful about the company we keep and to avoid company where negative energies are prevalent and predominant.

Believing ourselves smarter than we really are, we allow our herd mentality control us.

Gurmat’s Remedy

The Gurbani teaches us humility (ਇਨਸਾਨੀਅਤ). True humility is the recognition of one’s imperfections. Further, humility is not to consider oneself better than the others. According to the Gurbani, humility is a formidable weapon. This weapon can be used to cut the roots of arrogant pride, false ego-sense (Haumai)…

  • ਗਰੀਬੀ ਗਦਾ ਹਮਾਰੀ ॥ ਖੰਨਾ ਸਗਲ ਰੇਨੁ ਛਾਰੀ ॥ ਇਸੁ ਆਗੈ ਕੋ ਨ ਟਿਕੈ ਵੇਕਾਰੀ ॥ ਗੁਰ ਪੂਰੇ ਏਹ ਗਲ ਸਾਰੀ ॥੧॥: Humility is my spiked club. Being humble is my double edged sword. No evil-doer can survive before these weapons. The Perfect Guru has given this understanding. ||1|| (sggs 628).

The Gurbani asks us not to worry about things like bad omens, days, and foretold. Because, whether we laugh or cry, omens, days and predictions are going to pass. Therefore, in spiritual life, the Gurbani emphasizes that we should go beyond the instinctive mind wandering in delusion.

  • ਗਰਹ ਨਿਵਾਰੇ ਸਤਿਗੁਰੂ ਦੇ ਅਪਣਾ ਨਾਉ ॥ : By blessing me with the divine Naam (Wisdom / Virtues), the Satguru has removed the influence of evil omens (sggs 400).
  • ਵਰਤੁ ਨੇਮੁ ਨਿਤਾਪ੍ਰਤਿ ਪੂਜਾ ॥ ਬਿਨੁ ਬੂਝੇ ਸਭੁ ਭਾਉ ਹੈ ਦੂਜਾ ॥ : Without genuine understanding, observing fasts, religious rituals and daily Poojaa lead only to the love of duality. (sggs 841).
  • ਥਿਤੀ ਵਾਰ ਸਭਿ ਸਬਦਿ ਸੁਹਾਏ ॥: All the lunar days and the week days look beauteous if one contemplates the Shabad (Naam, Upadesh, Wisdom, Virtues, Truth…). (sggs 842).
  • ਪ੍ਰੇਤ ਭੂਤ ਸਭਿ ਦੂਜੈ ਲਾਏ ॥: All goblins and demons are attached to duality (wanderings in the love of Maya, ਮਾਇਆ ਦੇ ਮੋਹ ਦੀ ਭਟਕਣਾ). (sggs 841).

In short, what’s bad is the negative impact of man’s Haumai (i.e. false ego-sense) or ‘Kubudhi-ਕੁਬੁਧਿ’ or ‘Durmati-ਦੁਰਮਤਿ’ — corrupt or polluted thinking or intellect, evil thoughts, evil understanding, false-mindedness, evil-mindedness, false wisdom etc.

  • ਕੁਬੁਧਿ ਡੂਮਣੀ ਕੁਦਇਆ ਕਸਾਇਣਿ ਪਰ ਨਿੰਦਾ ਘਟ ਚੂਹੜੀ ਮੁਠੀ ਕ੍ਰੋਧਿ ਚੰਡਾਲਿ ॥ ਕਾਰੀ ਕਢੀ ਕਿਆ ਥੀਐ ਜਾਂ ਚਾਰੇ ਬੈਠੀਆ ਨਾਲਿ ॥ : Evil intent, cruelty, habit of slandering others, and anger are the vices which pollute the mind. When these four vices are in the mind, then what good are the ceremonial lines drawn around the cooking area. (sggs 91).
  • ਸ੍ਵਾਦ ਸਨਾਹ ਟੋਪੁ ਮਮਤਾ ਕੋ ਕੁਬੁਧਿ ਕਮਾਨ ਚਢਾਈ ॥ ਤਿਸਨਾ ਤੀਰ ਰਹੇ ਘਟ ਭੀਤਰਿ ਇਉ ਗਢੁ ਲੀਓ ਨ ਜਾਈ ॥੩॥ : The (mind-king) armored with the taste (of the tongue-ਚਸਕੇ), helmet of worldly love and bow of evil understanding to aim with. The arrows of Trishnaa (yearning, greed, craving, desire) are tightened within. Such a fort cannot be conquered (by me). ||3|| (sggs 1161).
  • ਮਨ ਅੰਤਰਿ ਹਉਮੈ ਰੋਗੁ ਹੈ ਭ੍ਰਮਿ ਭੂਲੇ ਮਨਮੁਖ ਦੁਰਜਨਾ ॥ : The unenlightened persons (Manmukhs) of corrupt thinking are deluded by doubt because of the mental disease of false ego-sense (Haumai) within their mind. (sggs 301).

This Kubudhi-ਕੁਬੁਧਿ’ or ‘Durmati-ਦੁਰਮਤਿ'(corrupt intellect) can be removed by removing the negative impact of Haumai (i.e. false ego-sense) through the Gur-Shabad (Gur-Upadesh, Wisdom, Giaan…).

  • ਕੁਬੁਧਿ ਮਿਟੈ ਗੁਰ ਸਬਦੁ ਬੀਚਾਰਿ ॥: Corrupt intellect or destructive mindset is eliminated by Reflecting on the Gur-Shabad (Shabad-Vichaar). (sggs 944).
  • ਦੂਜੀ ਦੁਰਮਤਿ ਸਬਦੇ ਖੋਈ ॥: The polluted intellect of duality is destroyed by the Gur-Shabad. (sggs 1051).
  • ਮਨੁ ਸਬਦਿ ਮਰੈ ਪਰਤੀਤਿ ਹੋਇ ਹਉਮੈ ਤਜੇ ਵਿਕਾਰ ॥: When one’s mind dies in the Shabad gains Knowledge and conviction, and (he) sheds egotism and ‘Vikaar’ (sggs 162).
  • ਸਤਿਗੁਰ ਤੇ ਗਿਆਨੁ ਪਾਇਆ ਹਰਿ ਤਤੁ ਬੀਚਾਰਾ ॥ ਮਤਿ ਮਲੀਣ ਪਰਗਟੁ ਭਈ ਜਪਿ ਨਾਮੁ ਮੁਰਾਰਾ ॥: Receiving Giaan (Wisdom) from the Satigur and reflecting on Hari Essence (Mool, True Nature or Jot Saroop…), the polluted intellect becomes enlightened by understanding the Wisdom. (sggs 163).

Since the Gurmat Wisdom of the SGGS is meant for the human mind, it asks that the mind be reformed (‘ਆਪੁ ਸਵਾਰਹਿ’) to recognize its Original Nature (Mool, Jot Saroop…).

  • ਆਪੁ ਸਵਾਰਹਿ ਮੈ ਮਿਲਹਿ ਮੈ ਮਿਲਿਆ ਸੁਖੁ ਹੋਇ ॥ ਫਰੀਦਾ ਜੇ ਤੂ ਮੇਰਾ ਹੋਇ ਰਹਹਿ ਸਭੁ ਜਗੁ ਤੇਰਾ ਹੋਇ ॥੯੫॥: If you REFORM yourself then you will Realize Me (i.e. God), and when you Realize Me (i.e. God), you will rejoice in Spiritual Bliss. O Farid, (reforming yourself) if you become Mine then the entire world would become yours. ||95|| (sggs 1382).

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