Hummas Dhummas

Literally, Hummas (ਹੁੰਮਸ) = ਅੱਗ ਦਾ ਸੇਕ, Sultriness, heat, swelter, mugginess, stuffy…

Dhummas (ਧੁੰਮਸ) = ਰੌਲਾ, ਡੰਡ, darkness (of ignorance)…

  • ਬਾਰਿ ਵਿਡਾਨੜੈ ਹੁੰਮਸ ਧੁੰਮਸ ਕੂਕਾ ਪਈਆ ਰਾਹੀ ॥ ਤਉ ਸਹ ਸੇਤੀ ਲਗੜੀ ਡੋਰੀ ਨਾਨਕ ਅਨਦ ਸੇਤੀ ਬਨੁ ਗਾਹੀ ॥੧॥ : In this alien forest (of the world – ਸੰਸਾਰ-ਰੂਪ ਬਿਗਾਨੀ ਜੂਹ), there is Hummas (chaos, tumult, the heat from the fire of Mayaic desires…) and Dhummas (confusion…); shrieks (ਚੀਕ ਚਿਹਾੜਾ, ਪੁਕਾਰਾਂ, ਦੁਹਾਈ…) resound from this path (of Maya…). (But) O Beloved (O Prabhoo, I…) Nanak is in love with You, (consequently, I am) going across (this world-) jungle Blissfully (ਆਤਮਕ ਆਨੰਦ ਨਾਲ). ||1|| (sggs 520).

Hummas (ਹੁੰਮਸ) Dhummas (ਧੁੰਮਸ) is created within by the ‘five’ thieves, evil passions, or simply the man’s inner garbage — lust, anger, greed, attachment, and pride (along with their numerous variations).

These ‘five’ are also called by many other names in the Gurbani such as ‘Panch Panihaaree’, ‘Panch Chor’, ‘Panch Janaa’, ‘Panj Doot’, ‘Panj Mahaabalee’, ‘Panch Sikadaar’, ‘Panj Dusat’, etc.

These ‘five’ with their numerous variations (i.e., all Bikaar…) are the faults and defects of the false ego-sense (Haumai). They are the mental ailments.

These ‘five’ instigate all the problems in an individual life and in the world. They all disappear when the false ego-sense (Haumai) has dissolved and disappeared.

Also, they all rush back marching with the rise of the delusion or psychological ego in the individual’s mind. In nutshell, it is the result of one’s forgetfulness of his True Nature or Jot Saroop.

These ‘five’ continually loot one’s Spiritual Wealth (Naam, Aatmic Giaan, Wisdom, divine Understanding…).

  • ਇਸੁ ਦੇਹੀ ਅੰਦਰਿ ਪੰਚ ਚੋਰ ਵਸਹਿ ਕਾਮੁ ਕ੍ਰੋਧੁ ਲੋਭੁ ਮੋਹੁ ਅਹੰਕਾਰਾ ॥ ਅੰਮ੍ਰਿਤੁ ਲੂਟਹਿ ਮਨਮੁਖ ਨਹੀ ਬੂਝਹਿ ਕੋਇ ਨ ਸੁਣੈ ਪੂਕਾਰਾ ॥: Within this body dwell the five thieves: lust, anger, greed, attachment, and pride. They plunder the Amrit (-Naam, Virtues, Wisdom, etc., from within the body), but the Manmukhs do not realize it; (but once they are plundered, and so suffer, then…) no one hears their cry shout (i.e., then no one can help them). (sggs 600).
  • ਜਿਨ੍ਹ੍ਹੀ ਨਾਮੁ ਵਿਸਾਰਿਆ ਕੂੜੇ ਕਹਣ ਕਹੰਨ੍ਹ੍ਹਿ ॥ ਪੰਚ ਚੋਰ ਤਿਨਾ ਘਰੁ ਮੁਹਨ੍ਹ੍ਹਿ ਹਉਮੈ ਅੰਦਰਿ ਸੰਨ੍ਹ੍ਹਿ ॥ ਸਾਕਤ ਮੁਠੇ ਦੁਰਮਤੀ ਹਰਿ ਰਸੁ ਨ ਜਾਣੰਨ੍ਹ੍ਹਿ ॥ ਜਿਨ੍ਹ੍ਹੀ ਅੰਮ੍ਰਿਤੁ ਭਰਮਿ ਲੁਟਾਇਆ ਬਿਖੁ ਸਿਉ ਰਚਹਿ ਰਚੰਨ੍ਹ੍ਹਿ ॥: (Persons) who have forgotten Naam (i.e., Giaan or Wisdom) always talk trash (i.e., about stuff that’s perishable, false, fleeting, useless, etc.). The five thieves (i.e., lust anger, greed, etc.) keep looting their Inner Home, and Haumai (false ego-sense) continuously burglarize their Inner Home. Saakat (in the hands of these thieves) are plundered, they do not know the taste of the Naam. (Persons) who have been robbed of their Amrit (Giaan or Wisdom…) though doubt (-ridden or wandering mind) remain in love with the poison (of Maya which destroys their spiritual life). (sggs 854).

The Gurbani indicates that so long the egotism and Bikaar (lust, anger, greed, etc.) dwell within the mind, the divine Knowledge or Virtues will not flower within.

  • ਜਬ ਲਗੁ ਸਿੰਘੁ ਰਹੈ ਬਨ ਮਾਹਿ ॥ ਤਬ ਲਗੁ ਬਨੁ ਫੂਲੈ ਹੀ ਨਾਹਿ ॥ ਜਬ ਹੀ ਸਿਆਰੁ ਸਿੰਘ ਕਉ ਖਾਇ ॥ ਫੂਲਿ ਰਹੀ ਸਗਲੀ ਬਨਰਾਇ ॥੨॥: As long as the lion (of ego or Haumai – lust, anger, greed, attachment, and pride…) lives in the forest (of the body), the forest (of the body) does not flower (with Giaan, Divine Knowledge, Virtues…). But when the jackal (i.e., ਨਿਮ੍ਰਤਾ, humility, Giaan, Divine Knowledge…) eats the lion (of the ego or Haumai), then the entire forest flowers. ||2|| (sggs 1161).

Hummas (ਹੁੰਮਸ) Dhummas (ਧੁੰਮਸ) produced by these ‘five’ bring man down to the animal nature. These are the negative pulls of human nature, very powerful and destructive. When we forget our True Nature, all mental ailments come and stick to our Mayaic mind and stays there so far we remain in illusion, misunderstanding, doubt-ridden state or ignorant of our Mool (Source, Jot Saroop...).

As when the wind blows away the clouds and the sun is seen clearly again, similarly, when the breeze of pure divine knowledge (attained through churning the Gurbani via Shabad-Vichaar. blows away the mental impurities (Bikaar…), then we see our Jot Saroop or the True Nature.

  • ਕੂਅਟਾ ਏਕੁ ਪੰਚ ਪਨਿਹਾਰੀ ॥ ਟੂਟੀ ਲਾਜੁ ਭਰੈ ਮਤਿ ਹਾਰੀ ॥੩॥ ਕਹੁ ਕਬੀਰ ਇਕ ਬੁਧਿ ਬੀਚਾਰੀ ॥ ਨਾ ਓਹੁ ਕੂਅਟਾ ਨਾ ਪਨਿਹਾਰੀ ॥੪॥੧੨॥ : The body is (like) a well, the five senses of cognition are (like) five water-carriers (Panihaaree: which in their own way pull and deplete Wisdom, Virtues, etc.) out of this well of the body. The rope is broken (i.e., Durmat, broken intellect, lack of Wisdom…). Even with broken rope the silly water-carriers (senses) continue drawing water (i.e., constantly working on this body-well for sense-gratification but its all in vain just as one’s efforts to draw water from a well with a broken rope). O Kabir! Say- (when) the Intellect Awakens through Beechaar, since then there is neither well (of menacing body-consciousness) nor the water-carriers (i.e., the senses along with their sensuous demands that attract toward Bikaar). ||4||12|| (sggs 325).


  1. Dear Karamjeet Singh ji
    To some extent Haoume and Ahankaar are one and the same thing….. as Ahankaar starts with Haume… but has its separate identity. Haume means Hu..Mai… mean i am separate from lord but ahankaar means when we feel that we are greater than others means when we compare with others..
    as a child says… meri maa and he says my mother is better than other it is ahankaar and it can be related with money, position and knowledge as well…
    whatever i know… i have mentioned…

  2. Dear sir, your reflections on the unfathomable wisdom of the Gurbani are very refreshing.It would be great if you undertake the translation of the Guru Granth Sahib in English.I am sure it will be different and unique than all other translations.

  3. Thank you Bhai Sahib Ji for sharing your Vichaar.

    Bikaars (Kaam, Krodh, etc.) and their countless variations are essentially faults of the Haumai (false-ego-sense).

  4. Lots of ‘not-so-obvious’ terms/vesres elaborately elucidated in this post.

    The life forest truly is characterized by the uncomfortable heat, darkness and screems; support of His naam makes that journey pleasant and comforting.

    Citation and explanation of the verse ਪੰਚ ਚੋਰ ਤਿਨਾ ਘਰੁ ਮੁਹਨ੍ਹ੍ਹਿ ਹਉਮੈ ਅੰਦਰਿ ਸੰਨ੍ਹ੍ਹਿ ॥ was very enlightening.

    Thanks for sharing your insight.

    Is it alright to ask a question here? The five thieves include Hankaar (pride) but still at quite a few places in Gurbani, Haume is mentioned additionally. Aren’t two more or less same? Please do throw light on this and if the explanation warrants enough space, you could consider writing a dedicated article/post on the subject (If not already covered earlier).

    I can’t thank you enough for your continued efforts to explicate Gurbani in palin and simple terms.

    Deep Regards

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