The World Is Consumed By Hidden Fire

The Gurbani compares this material world (Jagat, Sansaar) with a Jungle! Furthermore, the Gurbani tells us this world-jungle is burning! Consequently, there is chaos and confusion in the lives of those who live in this world-jungle, resulting in suffering.

  • 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).
  • ਨਾਨਕ ਦੁਖੀਆ ਸਭੁ ਸੰਸਾਰੁ ॥: O Nanak! The whole world is suffering (sggs 954).

However, we are told by the Gurbani that this fire is hidden (“Gujhee” or “Goojhee”) — concealed, latent, mysterious, secret, smoldering…

  • ਕਿਝੁ ਨ ਬੁਝੈ ਕਿਝੁ ਨ ਸੁਝੈ ਦੁਨੀਆ ਗੁਝੀ ਭਾਹਿ ॥: The world is a hidden fire. (People inflicted with this fire) have no understanding (or Soojh-Boojh of the true or spiritual Way of life). (sggs 1378).

What is this fire, which remains hidden but continues to smolder?

This fire is created within by the false ego-sense, ignorance, doubts, the hunger for Maya — desires, passions, Bikaar, corrupt thinking, or the “five” thieves (lust, anger, greed, attachment, and pride along with their numerous variations), etc.

  • ਮਾਇਆ ਅਗਨਿ ਜਲੈ ਸੰਸਾਰੇ ॥: The world is burning in the fire of Maya (hunger or love of Maya…). (sggs 1049).
  • ਤਿਸਨਾ ਅਗਨਿ ਜਲੈ ਸੰਸਾਰਾ ॥: The world is burning in the fire of desire (sggs 120).
  • ਦੁਰਮਤਿ ਅਗਨਿ ਜਗਤ ਪਰਜਾਰੈ ॥: The fire of corrupt thinking (wickedness, foolishness, ignorance…) is burning up the world (sggs 225).
  • ਮਨਮੁਖ ਮੂੜ੍ਹ੍ਹ ਜਲਤ ਅਹੰਕਾਰੀ ਹਉਮੈ ਵਿਚਿ ਦੁਖੁ ਪਾਈ ॥: The foolish Manmukh burns in the fire of pride; and suffers in egotism (sggs 1265).

Called in the Gurbani by various names such as “Mahabali” (i.e, of great power or strength – very powerful, etc.),“Panj Doot”, “Panj Mahaabalee”, “Chor-thieves”, “Dust”, etc, these  Bikaar (lust, anger, greed, etc., and their numerous variations) are the ailments of the conditioned or the outgoing mind — faults or defects of the false ego-sense (Haumai). They instigate problems in an individual life and in the world. They disappear when the false ego-sense (Haumai) has dissolved and disappeared. Also, they all rush back in 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 as Pure Consciousness: Jot-Saroop, Mool…

These powerful “five thieves” (i.e., all Bikaar) continually loot one’s Spiritual Wealth (Naam, Aatmic Giaan, Divine Wisdom…) or Spiritual Life (Aatmak Jeevan).

  • ਪੰਜੇ ਬਧੇ ਮਹਾਬਲੀ ਕਰਿ ਸਚਾ ਢੋਆ ॥: (Who has) obtained the True Support, has chained the five “Mahabali” (sggs 1193).
  • ਕਾਮ ਕ੍ਰੋਧ ਮਦ ਲੋਭ ਮੋਹ ਦੁਸਟ ਬਾਸਨਾ ਨਿਵਾਰਿ ॥: (O “Prabh”! From within me) take away the evil “Baasanaa” (tendencies…) of lust, anger, pride, greed, and attachment (sggs 523).
  • ਇਸੁ ਦੇਹੀ ਅੰਦਰਿ ਪੰਚ ਚੋਰ ਵਸਹਿ ਕਾਮੁ ਕ੍ਰੋਧੁ ਲੋਭੁ ਮੋਹੁ ਅਹੰਕਾਰਾ ॥ ਅੰਮ੍ਰਿਤੁ ਲੂਟਹਿ ਮਨਮੁਖ ਨਹੀ ਬੂਝਹਿ ਕੋਇ ਨ ਸੁਣੈ ਪੂਕਾਰਾ ॥: Is dehee andari panch chor … (sggs 600).
  • ਪੰਚ ਚੋਰ ਤਿਨਾ ਘਰੁ ਮੁਹਨ੍ਹ੍ਹਿ ਹਉਮੈ ਅੰਦਰਿ ਸੰਨ੍ਹ੍ਹਿ ॥: Panch chor …(sggs 854).

The Gurbani indicates that so long the egotism and related Bikaar dwell in the mind, the Divine Knowledge (Aatam Giaan..) 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).

The fire produced by the “five thieves” brings man down to the animal nature. These are the negative pulls of human nature. The destructive nature of these negative pulls keep worldly people illusioned, confused, doubt-ridden, or ignorant of the Mool (Source, Jot…).

  • ਸੂਤਕੁ ਅਗਨਿ ਭਖੈ ਜਗੁ ਖਾਇ ॥: The world is consumed by the fire of Sootak (impurity). (sggs 413).
  • ਕਲਜੁਗਿ ਰਥੁ ਅਗਨਿ ਕਾ ਕੂੜੁ ਅਗੈ ਰਥਵਾਹੁ ॥੧॥: Kaljugi is the chariot of fire, and falsehood is the charioteer ||1|| (sggs 470).

The Gurbani says patience (i.e., composure, solace, tranquility, Sahaj, ਮਨ ਦਾ ਟਿਕਾਉ…) cannot be kept or sustained in the mind so long these major fires of Bikaar are burning within (ਅੰਤਰਿ ਪੰਚ ਅਗਨਿ ਕਿਉ ਧੀਰਜੁ ਧੀਜੈ ॥: Antari panch agani kiou dheeraju dheejai, sggs 905).

Therefore, the Gurbani’s urges us to pour the cooling Water of Naam on the fire of these Bikaar (i.e., lust, anger, greed, etc.).

  • ਆਤਸ ਦੁਨੀਆ ਖੁਨਕ ਨਾਮੁ ਖੁਦਾਇਆ ॥੨॥: The world is (like) fire; the Lord’s Naam is cooling. ||2|| (sggs 1291).
  • ਕਬੀਰ ਮਨੁ ਸੀਤਲੁ ਭਇਆ ਪਾਇਆ ਬ੍ਰਹਮ ਗਿਆਨੁ ॥ ਜਿਨਿ ਜੁਆਲਾ ਜਗੁ ਜਾਰਿਆ ਸੁ ਜਨ ਕੇ ਉਦਕ ਸਮਾਨਿ ॥੧੭੫॥: O Kabeer! (One who has) obtained Brahm Giaan (Spiritual Knowledge, his) mind remains cool (stable, intuitively balanced, devoid of hunger for Maya or Bikaar – lust, etc.). The fire which has burnt the world is (cold) like water to the “Jan” (Bhagat, Daas, Gurmukh…). (sggs 1373).
  • ਗੂਝੀ ਭਾਹਿ ਜਲੈ ਸੰਸਾਰਾ ਭਗਤ ਨ ਬਿਆਪੈ ਮਾਇਆ ॥੪॥: The world is being consumed by this (Maya’s) hidden fire, but Maya does not cling to the Bhagat. ||4|| (sggs 673).

In nutshell, as when the wind blows away the clouds and the sun is seen clearly again, similarly, when the breeze of pure Divine knowledge (Brahm-Giaan obtained through Shabad-Vichaar…) blows away the mental impurities (Bikaar…) — puts out the hidden fire within the mind.

  • ਕੂਅਟਾ ਏਕੁ ਪੰਚ ਪਨਿਹਾਰੀ ॥ ਟੂਟੀ ਲਾਜੁ ਭਰੈ ਮਤਿ ਹਾਰੀ ॥੩॥ ਕਹੁ ਕਬੀਰ ਇਕ ਬੁਧਿ ਬੀਚਾਰੀ ॥ ਨਾ ਓਹੁ ਕੂਅਟਾ ਨਾ ਪਨਿਹਾਰੀ ॥੪॥੧੨॥ : ਕੂਅਟਾ ਏਕੁ – Koo-ataa ek = one well of human body (or body-consciousness), and ਪੰਚ ਪਨਿਹਾਰੀ – Panch panihaaree = five bodily senses – which like water carriers constantly work on this body for sense-gratification on account of ignorance (or lack of Aatam Giaan or Divine Knowledge), (ਟੂਟੀ ਲਾਜੁ – Tootee laaj = broken rope) and polluted intellect (ਭਰੈ ਮਤਿ ਹਾਰੀ – Bharai mati haaree). But its all in vain just as one’s efforts to draw water from a well with broken rope. Kabeer Says: when Spiritual Wisdom is awakened within (ਕਹੁ ਕਬੀਰ ਇਕ ਬੁਧਿ ਬੀਚਾਰੀ – Kahu kabeer ik budh beechaaree), then there is no more menacing body-consciousness and senses along with their sensuous demands (ਨਾ ਓਹੁ ਕੂਅਟਾ ਨਾ ਪਨਿਹਾਰੀ – Naa oh koo-ataa naa panihaaree) ||4||12|| (sggs 325).

34 comments

  1. Gurjeet Singh ji,
    Why we always write HARi as HAR in Romanised Gurmukhi (Script of gurbani is Gurmukhi not Punjabi)
    Is there any specific reason to do so .

  2. As per Gurmat
    Prabh is Jeevs own Mool or Root. Also referred as Har.

    JEEV is split between It’s Manh and Prabh or Ram or Har or Gobind.

    When Manh becomes Khiva or Enlightened it leaves the Trikuti and Comes into the Hirda or Ghat through the aatam Gian of Gurbani.

    The state of one-ness is obtained and the Trishna is absorbed within.

    This is the Nem in Gurmat to let the Manh get into the Ghat in the sanctuary of Prabh or Raam.

    Then as per Bhagat Kabir Ji
    Raam Ji Data Mukti Ko

    The Mukti is attained through Prabh or Raam

    I am outside so has to use romanised Punjabi

  3. A Quote from SGGS ji as under worth consideratio…
    ” ਤ੍ਰਿਸਨਾ ਅਗਨਿ ਪ੍ਰਭਿ ਆਪਿ ਬੁਝਾਈ ॥ ਨਾਨਕ ਉਧਰੇ ਪ੍ਰਭ ਸਰਣਾਈ ॥”
    “Trisanaa Agani Prabhi AApi Bujhaayee..Nanak Udhare Prabh Surnaayee”
    PP683

  4. Just some clarification on the words;
    Panch and PAANCH

    As per my understanding:
    The word PANCH is an adjective and comes both as Singular and Plural.

    It’s form depends upon the noun it is associated with.

    It means Major not just Five Major
    Hence it could be one or more
    need not be particularly 5.

    For the five (5) as numeral we have PAANCH in Gurbani Writings.
    Or PANJ

  5. Veer Jee O
    As per my understanding

    ਹਉ ਵਿਚਿ ਮਾਇਆ ਹਉ ਵਿਚਿ ਛਾਇਆ ॥
    ਹਉਮੈ ਕਰਿ ਕਰਿ ਜੰਤ ਉਪਾਇਆ ॥
    ਹਉਮੈ ਬੂਝੈ ਤਾ ਦਰੁ ਸੂਝੈ ॥
    ਗਿਆਨ ਵਿਹੂਣਾ ਕਥਿ ਕਥਿ ਲੂਝੈ ॥ ਪੰਨਾ ੪੬੬

    The Jeev has the Hao (ਹਉ ) before he enters the Garb or Duapur Jug of Gurmat.
    but when it gets into the Bidehi (ਬਿਦੇਹੀ) the body with Nine Holes.
    it becomes a Jant (ਜੰਤ) and further associates with Main (ਮੈ) as well.
    ਹਉ– ਮੈ ਕਰਿ ਕਰਿ ਜੰਤ ਉਪਾਇਆ ॥

    ਹਉ + ਮੈ = ਹਉਮੈ
    ਮੈ is due to association with the Trikuti.
    (7 holes in the Skull- Saat Soot (ਸਾਤ ਸੂਤ)) Sapt Sirig as per Dasam Bani

    With the help of Atam Gian the Manh ਮਨੁ of Jant (ਜੰਤ)
    can leave the Trikuti (ਤ੍ਰਿਕੁਟੀ) and enter his Hirda or Dasam Duaar (ਦਸਵਾ ਦਰੁ)

    ਤ੍ਰਿਕੁਟੀ ਛੂਟੈ ਦਸਵਾ ਦਰੁ ਖੂਲੈ ਤਾ ਮਨੁ ਖੀਵਾ ਭਾਈ ॥੩॥ ਪੰਨਾ ੧੧੨੩

    This Manh(ਮਨੁ) now is without Trishna (ਖੀਵਾ) or Mai (ਮੈ ) now.
    But the Hau (ਹਉ) is still there yet.

    Very Rare Gurmukhs Achieve this Trishna-less state
    ਤ੍ਰਿਸਨਾ ਬਿਰਲੇ ਹੀ ਕੀ ਬੁਝੀ ਹੇ ॥੧॥ ਰਹਾਉ ॥
    ਕੋਟਿ ਜੋਰੇ ਲਾਖ ਕ੍ਰੋਰੇ ਮਨੁ ਨ ਹੋਰੇ ॥
    ਪਰੈ ਪਰੈ ਹੀ ਕਉ ਲੁਝੀ ਹੇ ॥੧॥

    With the Jap the Manh has left the Trikuti and becomes Kheeva (ਖੀਵਾ) or Enlightened.
    As per Gurmat: The word ਖੀਵੀ is used for the Enlightened Budhi not for the Wife of Gur Angad Ji.
    Wrongly Interpreted by our Nirmala philosophy based Teekakaars.

    Tri-shna is associated with Tri-kuti
    (Rajo Tamo and Sato) Avguns
    This is the Fire of Desires or Gujhi Bhai as per Gurmat.

    Detail about the Raam Naam for the next time Ji

  6. Vir jio – my perspective to consider trishna/ਤ੍ਰਿਸਨਾ as enveloped/collective in haumai’s is as following
    ਸੁਣਿ ਸੁਣਿ ਗੰਢਣੁ ਗੰਢੀਐ ਲਿਖਿ ਪੜਿ ਬੁਝਹਿ ਭਾਰੁ ॥ ਤ੍ਰਿਸਨਾ ਅਹਿਨਿਸਿ ਅਗਲੀ ਹਉਮੈ ਰੋਗੁ ਵਿਕਾਰੁ ॥
    ਓਹੁ ਵੇਪਰਵਾਹੁ ਅਤੋਲਵਾ ਗੁਰਮਤਿ ਕੀਮਤਿ ਸਾਰੁ ॥੨॥ Trisna is all the time, next challenged Haumai
    and
    ਤ੍ਰਿਸਨਾ ਲਾਗੀ ਰਚਿ ਰਹਿਆ ਅੰਤਰਿ ਹਉਮੈ ਕੂਰਿ ॥
    You were right pointing out ਹਉਮੈ as the disease /ਰੋਗੁ

  7. If we consider the rules of gurbani grammar we find that two words with same gender are not connected to each other to give collective meanings .
    Considering this ਹਉਮੈ ਤ੍ਰਿਸਨਾ both are Feminine gender so it should be interprated as ਹਉਮੈ and ਤ੍ਰਿਸਨਾ not as
    otherwise.
    My reflection is based on these consideration. I would look forward to any different consideration than this.

  8. Vir jio Tsingh ji has already clarified beautifully, here are some more verses to reflect upon Trishna Agni and Haumai ( It seems exploring How Me ( haumai) that gets inflicted with Trishna Agni could be helpful)

    ਹਉਮੈ ਤ੍ਰਿਸਨਾ ਸਭ ਅਗਨਿ ਬੁਝਈ ॥ ਬਿਨਸੇ ਕ੍ਰੋਧ ਖਿਮਾ ਗਹਿ ਲਈ ॥੭॥
    ਹਉਮੈ ਮਾਰਿ ਤ੍ਰਿਸਨਾ ਅਗਨਿ ਨਿਵਾਰੀ ਸਬਦੁ ਚੀਨਿ ਸੁਖੁ ਹੋਈ ਹੇ ॥੭॥

    here is Raho
    ਤਜਿ ਕੂੜੁ ਕੁਟੰਬੁ ਹਉਮੈ ਬਿਖੁ ਤ੍ਰਿਸਨਾ ਚਲਣੁ ਰਿਦੈ ਸਮ੍ਹਾਲਿ ॥੧॥ ਰਹਾਉ ॥

    It seems in the collective / ਕੂੜੁ ਕੁਟੰਬੁ is haumai constituting of Trishan Agni and without Tathu Bichaar the powerful collective can not be destroyed and fire extinguished
    ਸੋ ਜੋਗੀ ਤਤੁ ਗਿਆਨੁ ਬੀਚਾਰੇ ਹਉਮੈ ਤ੍ਰਿਸਨਾ ਮਾਰੀ ॥੨੨॥

  9. T .Singh Veer ji
    Thank you so much for presenting evidence of HAUMAI also as AGANi from within gurbaanee.

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