Five Vices/ਅਵਗੁਣ & Five Virtues/ ਗੁਣ

In Sikh faith Lust, Anger, Greed, Attachment, and Ego are five vices. And five virtues are Truth, Contentment, Compassion, and Faith in the existence of God, and Fortitude. The aim of life should not be to become saints but to make an effort to grow along spiritual lines in the search of Truth. Truth is the other name of God in Sikh thought. Guru Nanak warns about these five thieves living in the mortal body in Raag Gujri;

ਏਕ ਨਗਰੀ ਪੰਚ ਚੋਰ ਬਸੀਅਲੇ ਬਰਜਤ ਚੋਰੀ ਧਾਵੈ ॥ ਤ੍ਰਿਹਦਸ ਮਾਲ ਰਖੈ ਜੋ ਨਾਨਕ ਮੋਖ ਮੁਕਤਿ ਸੋ ਪਾਵੈ ॥
Ėk nagrī pancẖ cẖor basī­alė barjaṯ cẖorī ḏẖāvai. Ŧarihḏas māl rakẖai jo Nānak mokẖ mukaṯ so pāvai.

In the one village of the body, live the five thieves; they have been warned, but they still go out stealing. One who keeps his assets safe from the three modes and the ten passions, O Nanak, attains liberation and emancipation. -----Guru Nanak, Raag Gujri, AGGS, Page, 503-6

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God can not be enticed or lured by merely bribing or by the usual rituals performed by people of the world irrespective of their religions. Seeker of the Truth needs to be an active participant as expressed by Guru Arjan in Raag Asa that deals with five virtues and five vices;

ਪੰਚ ਮਨਾਏ ਪੰਚ ਰੁਸਾਏ ॥ਪੰਚ ਵਸਾਏ ਪੰਚ ਗਵਾਏ ॥ਇਨ੍ਹ੍ਹ ਬਿਧਿ ਨਗਰੁ ਵੁਠਾ ਮੇਰੇ ਭਾਈ ॥ਦੁਰਤੁ ਗਇਆ ਗੁਰਿ ਗਿਆਨੁ ਦ੍ਰਿੜਾਈ ॥ ਸਾਚ ਧਰਮ ਕੀ ਕਰਿ ਦੀਨੀ ਵਾਰਿ ॥ਫਰਹੇ ਮੁਹਕਮ ਗੁਰ ਗਿਆਨੁ ਬੀਚਾਰਿ ॥ਨਾਮੁ ਖੇਤੀ ਬੀਜਹੁ ਭਾਈ ਮੀਤ ॥ਸਉਦਾ ਕਰਹੁ ਗੁਰੁ ਸੇਵਹੁ ਨੀਤ ॥ਸਾਂਤਿ ਸਹਜ ਸੁਖ ਕੇ ਸਭਿ ਹਾਟ ॥ ਸਾਹ ਵਾਪਾਰੀ ਏਕੈ ਥਾਟ ॥ਜੇਜੀਆ ਡੰਨੁ ਕੋ ਲਏ ਨ ਜਗਾਤਿ ॥ਸਤਿਗੁਰਿ ਕਰਿ ਦੀਨੀ ਧੁਰ ਕੀ ਛਾਪ ॥ਵਖਰੁ ਨਾਮੁ ਲਦਿ ਖੇਪ ਚਲਾਵਹੁ ॥ਲੈ ਲਾਹਾ ਗੁਰਮੁਖਿ ਘਰਿ ਆਵਹੁ ॥ਸਤਿਗੁਰੁ ਸਾਹੁ ਸਿਖ ਵਣਜਾਰੇ॥ਪੂੰਜੀ ਨਾਮੁ ਲੇਖਾ ਸਾਚੁ ਸਮ੍ਹਾਰੇ ॥ਸੋ ਵਸੈ ਇਤੁ ਘਰਿ ਜਿਸੁ ਗੁਰੁ ਪੂਰਾ ਸੇਵ ॥ਅਬਿਚਲ ਨਗਰੀ ਨਾਨਕ ਦੇਵ ॥ Pancẖ manā¬ė pancẖ rusā¬ė. Pancẖ vasā¬ė pancẖ gavā¬ė. Inĥ biḏẖ nagar vuṯẖā mėrė bẖā¬ī. Ḏuraṯ ga¬i¬ā gur gi¬ān ḏariṛā¬ī. Sācẖ ḏẖaram kī kar ḏīnī vār. Farhė muhkam gur gi¬ān bīcẖār. Nām kẖėṯī bījahu bẖā¬ī mīṯ. Sa¬uḏā karahu gur sėvhu nīṯ. Sāʼnṯ sahj sukẖ kė sabẖ hāt. Sāh vāpārī ėkai thāt. Jėjī¬ā dann ko la¬ė na jagāṯ. Saṯgur kar ḏīnī ḏẖur kī cẖẖāp. vakẖar nām laḏ kẖėp cẖalāvahu. Lai lāhā gurmukẖ gẖar āvhu. Saṯgur sāhu sikẖ vaṇjārė. Pūnjī nām lėkẖā sācẖ samĥārė. So vasai iṯ gẖar jis gur pūrā sėv. Abicẖal nagrī Nānak ḏėv.

Five virtue need to be reconciled within myself, and the five evils have to be cast out. In this way, the village of my body becomes inhabited, O my Siblings of Destiny, vice has departed, and the Guru's spiritual wisdom is implanted within me, and a fence of true Dharmic religion has been built around it. The spiritual wisdom and reflective meditation of the Guru has become its strong gate. O friends and Siblings of Destiny, plant the seed of the Naam, the Name of the Lord. Deal only in the constant service of the Guru. With intuitive peace and happiness, all the shops are filled. The Banker and the dealers dwell in the same place. There is no tax on non-believers, or any fines or taxes at death. The True Guru has set the Seal of the Primal Akal Purkh upon these goods. So load the merchandise of the Naam, and set sail with your cargo. Earn your profit, as Gurmukh, and you shall return to your own home. The True Guru is the Banker, and Its Sikhs are the traders. Their merchandise is the Naam, and meditation on the True Akal Purkh is their account. One who serves the True Guru dwells in this house. O, Nanak, the Divine City is eternal. -----Guru Arjan, Raag Asa, AGGS, Page, 430

God is incomprehensible, infinite, non-anthropomorphic, detached, and unfathomable. Akal Purkh can be regarded as a Force or as an Absolute Universal Principle. Some regard It as a Higher Power that is beyond one’s understanding or Good Orderly Direction (GOD). Such an understanding cannot be forced by others on a seeker. Guru Gobind Singh writes in Tiv Parsad Sawayea that even the demigods could not find the Akal Purkh.

ਖੋਜ ਥਕੇ ਸਭ ਹੀ ਖੁਜੀਆਸੁਰ ਹਾਰ ਪਰੇ ਹਰਿ ਹਾਥ ਨ ਆਵੈ ॥੭॥੨੪੯॥
Khoj Thakay Sabh Hi Kujiasa Haar Paray Har Haath Na Aavai.

All gods failed in their endeavor to find thee and accepted defeat and did not realize thee.
-----DG, m 10, P, 35

God can only be enticed by reining in the 5 lower instincts and evolving 5 virtues in the quest to become a better human being (Gurmukh), through one’s active participation, as suggested in Sabd Guru:

ਪਰਹਰਿ ਕਾਮ ਕ੍ਰੋਧੁ ਝੂਠੁ ਨਿੰਦਾ ਤਜਿ ਮਾਇਆ ਅਹੰਕਾਰੁ ਚੁਕਾਵੈ ॥ Parhar kām kroḏẖ jẖūṯẖ ninḏā ṯaj mā¬i¬ā ahaʼnkār cẖukẖāvai.

Renounce sexual desire, anger, falsehood and slander; forsake Maya and eliminate egotistical pride. -----Guru Ramdas, AGGS, Page, 141-13

ਕਾਮ ਕ੍ਰੋਧ ਅਰੁ ਲੋਭ ਮੋਹ ਬਿਨਸਿ ਜਾਇ ਅਹੰਮੇਵ ॥
Kām kroḏẖ ar lobẖ moh binas jā¬ė ahaʼnmėv.

Sexual desire, anger, greed and emotional attachment - may these be gone, and egotism as well.
-----Guru Arjan, AGGS, Page, 269-13

ਰਾਮ ਰਤਨੁ ਮਨਿ ਤਨਿ ਬਸੈ ਤਜਿ ਕਾਮੁ ਕ੍ਰੋਧੁ ਲੋਭੁ ਮੀਤ ॥ Rām raṯan man ṯan basai ṯaj kām kroḏẖ lobẖ mīṯ.

The jewel of the Akal Purkh’s Name shall come to dwell in your mind and body, when you renounce sexual desire, anger and greed, O my friend.
-----Guru Arjan, AGGS, Page, 296-18

ਤਿਨ੍ਹ੍ਹ ਜਨ ਕੇ ਸਭਿ ਪਾਪ ਗਏ ਸਭਿ ਦੋਖ ਗਏ ਸਭਿ ਰੋਗ ਗਏ ਕਾਮੁ ਕ੍ਰੋਧੁ ਲੋਭੁ ਮੋਹੁ ਅਭਿਮਾਨੁ ਗਏ ਤਿਨ੍ਹ੍ਹ ਜਨ ਕੇ ਹਰਿ ਮਾਰਿ ਕਢੇ ਪੰਚ ਚੋਰਾ ॥
Ŧinĥ jan kė sabẖ pāp ga¬ė sabẖ ḏokẖ ga¬ė sabẖ rog ga¬ė kām kroḏẖ lobẖ moh abẖimān ga¬ė ṯinĥ jan kė har mār kadẖė pancẖ cẖorā.

All the sins of a humble being are taken away, all the pains are taken away, all diseases are taken away; sexual desire, anger, greed, attachment and egotistical pride are taken away. The Akal Purkh drives the five thieves out of such a person.
-----Guru Ramdas, Raag Sarang, AGGS, Page, 1201-4

The ground of one’s mind, thus, becomes fertile enough for the seeds of virtues to be sown in, watered by devotional love and Naam; see to it that the crop grows in the endowment of virtues by Akal Purkh. Thus the individual becomes a prospective recipient of Akal Purkh’s Grace:

ਖਿਮਾ ਗਹੀ ਬ੍ਰਤੁ ਸੀਲ ਸੰਤੋਖੰ ॥
Kẖimā gahī baraṯ sīl sanṯokẖaʼn.

To practice forgiveness is like a true fast. Such good conduct can lead to contentment.
-----Guru Nanak, Raag Gauri, AGGS, Page, 223-15

ਸੀਲ ਸੰਤੋਖ ਕਾ ਰਖੈ ਧਰਮੁ ॥
Sīl sanṯokẖ kā rakẖai ḏẖaram.

He keeps to the Dharma, with faith, humility and contentment.
-----Guru Nanak, Sloke Varan To Vadheek, AGGS, Page, 1411-16

ਧਰਮ ਸੇਤੀ ਵਾਪਾਰੁ ਨ ਕੀਤੋ ਕਰਮੁ ਨ ਕੀਤੋ ਮਿਤੁ ॥
Ḏẖaram sėṯī vāpār na kīṯo karam na kīṯo miṯ.

You have not traded in righteousness and Dharma; you have not made good deeds your friends.
-----Guru Nanak, Siri Raag, AGGS, Page, 75-7

ਸਤੁ ਸੰਤੋਖੁ ਦਇਆ ਕਮਾਵੈ ਏਹ ਕਰਣੀ ਸਾਰ ॥
Saṯ sanṯokẖ ḏa¬i¬ā kamāvai ėh karṇī sār.

Practice truth, contentment and kindness; this is an excellent way of life.
-----Guru Arjan, Sri Raag, AGGS, Page, 51-10
ਸਤੁ ਸੰਤੋਖੁ ਦਇਆ ਧਰਮੁ ਸਚੁ ਇਹ ਅਪੁਨੈ ਗ੍ਰਿਹ ਭੀਤਰਿ ਵਾਰੇ ॥
Saṯ sanṯokẖ ḏa¬i¬ā ḏẖaram sacẖ ih apunai garih bẖīṯar vārė.

Purity, contentment, compassion, faith and truthfulness -- I have ushered these into the home of my self. -----Guru Arjan, Raag Asa, AGGS, Page, 379-3

After subjugating the lower instincts and development of virtues and being blessed with the Grace of Lord one becomes a potential recipient of the Naam. Also, one needs to meditate and do service to the Akal Purkh. This is the way to find God as expressed by Guru Gobind Singh in Akal Ustit:

ਕਹਾ ਭਯੋ ਦੋਊ ਲੋਚਨ ਮੂੰਦਕੈ ਬੈਠਿ ਰਹਿਓ ਬਕ ਧਯਾਨ ਲਗਾਇਓ ॥ ਬਾਸੁ ਕੀਓ ਬਿਖਿਆਨ ਸੋ ਬੈਠ ਕੈ ਐਸੇ ਹੀ ਐਸ ਸੁ ਬੈਸ ਬਤਾਇਓ ॥ ਸਾਚੁ ਕਹੌ ਸੁਨ ਲੇਹੁ ਸਭੈ ਜਿਨ ਪੇ੍ਮ ਕੀਉ ਤਿਨ ਹੀ ਪ੍ਭੁ ਪਾਇਓ ॥ ੯ ॥ ੨੯ ॥ ਕਾਹੂ ਲੈ ਪਾਹਨ ਪੂਜ ਧਰੋ ਸਿਰ ਕਾਹੂ ਲੈ ਲਿੰਗੁ ਗਰੇ ਲਟਕਾਇਓ ॥ ਕਾਹੂ ਲਖਿਓ ਹਰਿ ਅਵਾਚੀ ਦਿਸਾ ਮੈ ਕਾਹੂ ਪਛਾਹ ਕੋ ਸੀਸ ਨਿਵਾਇਓ ॥ ਕੋਊ ਬੁਤਾਨ ਕੌ ਪੂਜਤ ਹੈ ਪਸੁ ਕੋਊ ਮਿਤਾ੍ਨ ਕੌ ਪੂਜਨ ਧਾਇਓ ॥ ਕੂਰ ਕਿ੍ਆ ਉਰਝਿਓ ਸਭ ਜਗ ਸੀ੍ ਭਗਵਾਨ ਕੋ ਭੇਦੁ ਨ ਪਾਇਓ ॥ ੧੦ ॥ ੩੦ ॥ Kaha Bheo Deo Lochan Moondkai Baith Rahio Bak Dhyan Lagaeo, Bas Keo Bikhian So Baith Kai Aisay So Bais Bataeo, Saach Kaho Sun Leh Sabhai Jin Prem Keo Tin He Prabh Paeo, Kaho Lai Pahan Pooj Sir Kaho Lai Ling Garay Latkaeo, Kaho Lakheo Har Aavachi Disa Mai Kaho Ko Pachah Sis Nivaeo, Ko-ou Butaan Kou Poojat Hai Pso Ko-ou Mitran Kaou Poojan Dhaeo, Koor Kiria Orjheo Sabh Jag Sri Bhagwan Ko Bhayd Na Paa-eo.
Even if you close your eyes and sit in meditation like a crane or a heron; take ablutions in the seven seas, you can still lose both this world and the next this as long as you continue to indulge in sinful things. One wastes his life this way. “Let all listen to the truth I proclaim,” says Guru Gobind Singh, “Only he who loves attains the Akal Purkh-God.” Some worship the stone idol and other wear a lingam around their neck; some recognize Akal Purkh in the south and others bow their heads to the west; some ignorant ones worship the images and others worship the dead; the entire world is engrossed in false rituals and none knows the mystery of the Divine.”
-----Guru Gobind Singh, Akal Ustit, D.G. Page, 14-15

Conclusion:

Be kind and compassionate to me, O, Creator Akal Purkh. Bless me with devotion and meditation. Guru Nanak has rid me of the doubt, that the Muslim God Allah and the Hindu God Paarbrahm are one and the same. God is infinite and so are Its attributes and names, but beyond description. He who has no spiritual peace, consolation, devotional love, and truth cannot develop these five virtues and get rid of five thieves.

ਰਸਨਾ ਉਚਰੈ ਹਰਿ ਸ੍ਰਵਣੀ ਸੁਣੈ ਸੋ ਉਧਰੈ ਮਿਤਾ ॥ ਹਰਿ ਜਸੁ ਲਿਖਹਿ ਲਾਇ ਭਾਵਨੀ ਸੇ ਹਸਤ ਪਵਿਤਾ ॥ ਅਠਸਠਿ ਤੀਰਥ ਮਜਨਾ ਸਭਿ ਪੁੰਨ ਤਿਨਿ ਕਿਤਾ ॥ਸੰਸਾਰ ਸਾਗਰ ਤੇ ਉਧਰੇ ਬਿਖਿਆ ਗੜੁ ਜਿਤਾ ॥ਨਾਨਕ ਲੜਿ ਲਾਇ ਉਧਾਰਿਅਨੁ ਦਯੁ ਸੇਵਿ ਅਮਿਤਾ ॥
Rasnaa Uchrai Har Sarvanee Sunai So UDhrai Mitaa, Har Jas Likheh Laa-ay Bhaavnee Say Hasat Pavitaa. Athsath Tirath Majnaa Sabh Punn Tin Kitaa, Sansaar Saagar Tay UDhray Bikhi-aa Garh Jitaa, Nanak Larh Laa-ay UDhaari-an Da-yu Sayv Amitaa.

Those who chant the Akal Purkh’s Name with their tongues and hear it with their ears are saved, O my friend. Those hands which lovingly write the Praises of the Akal Purkh are pure. It is like performing all sorts of virtuous deeds, and bathing at the sixty-eight sacred shrines of pilgrimage. They cross over the world-ocean, and conquer the fortress of corruption. O Nanak, serve the Infinite God; grasp the hem of Its robe, and It will save you.
-----Guru Arjan, Raag Gauri, AGGS, Page, 322
Virinder S. Grewal
Williamston, MI

In your article you have beautifully expressed about five primal forces that drag us repeatedly to a quagmire of miseries. Well aided with Gurbani.
After having said that the following sentence is hard to swallow for me since Gurbani doesn’t support that
“The aim of life should not be to become saints but to make an effort to grow along spiritual lines in the search of Truth.” (quote vsgrewal ji)
If you take ‘saint” in different meaning, forgive me since I feel Gurbani is to clean us in a way to become Gurmukh eventually; true Gurmukh is a saint.

Are they evils and vices or are they "thieves" as described by Bani. I do not like word like "sin", "Vice" and "evils", because then that leads to Semitic concepts of the Devil and God.

It was a personal quote and not refered to any one. I am earnestly, honestly, truthfully making an attempt to become a better person but may not be able to achieve the objectives defined in Sabd Guru.
Please do read the follow up posts as these will be presented one by one.
Thanks for your comments.

Virinder

Caste system is against the tenets of Sikh Faith but unfortunately the practice of any faith is different from what is written in their respective scriptures. Individuals belonging to a higher caste egotistically consider themselves superior to others. Guru Nanak says that a person who considers every one equal is religious and Guru willed. On the other hand considering oneself superior to the others makes the individual narcissistic and irreligious. God does not have a caste says Guru Nanak in Raag Sorath and Guru Gobind Singh in his Jaap;

ਜਾਤਿ ਅਜਾਤਿ ਅਜੋਨੀ ਸੰਭਉ ਨਾ ਤਿਸੁ ਭਾਉ ਨ ਭਰਮਾ ॥
Jāṯ ajāṯ ajonī sambẖa­o nā ṯis bẖā­o na bẖarmā.

Akal Purkh is casteless, unborn, self-illumined, and free of doubt and desire.
-----Guru Nanak, Raag Sorath, AGGS, Page, 597-5
ਚੱਕ੍ਰ ਚਿਹਨ ਅਰੁ ਬਰਨ ਜਾਤਿ ਅਰੁ ਪਾਤਿ ਨਹਿਨ ਜਿਹ ॥ Chaqar Chihan Ur Baran Jaat Ur Paat Nehan Jeh

God is without mark or sign, and is without caste or line. -----Jaap, DG, Page 1-9

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Guru Nanak equates the presence of Akal Purkh’s light equally and impartially in all and similarly the Sabd is equal to Khatris and Soodras in Slokes Sahskriti;

ਖ੍ਯ੍ਯਤ੍ਰੀ ਸਬਦੰ ਸੂਰ ਸਬਦੰ ਸੂਦ੍ਰ ਸਬਦੰ ਪਰਾ ਕ੍ਰਿਤਹ ॥ ਸਰਬ ਸਬਦੰ ਤ ਏਕ ਸਬਦੰ ਜੇ ਕੋ ਜਾਨਸਿ ਭੇਉ ॥ ਨਾਨਕ ਤਾ ਕੋ ਦਾਸੁ ਹੈ ਸੋਈ ਨਿਰੰਜਨ ਦੇਉ ॥ ਏਕ ਕ੍ਰਿਸ੍ਨੰ ਤ ਸਰਬ ਦੇਵਾ ਦੇਵ ਦੇਵਾ ਤ ਆਤਮਹ ॥ ਆਤਮੰ ਸ੍ਰੀ ਬਾਸ੍ਵਦੇਵਸ੍ਯ੍ਯ ਜੇ ਕੋਈ ਜਾਨਸਿ ਭੇਵ ॥ ਨਾਨਕ ਤਾ ਕੋ ਦਾਸੁ ਹੈ ਸੋਈ ਨਿਰੰਜਨ ਦੇਵ ॥
Kẖa­yṯarī sabḏaʼn sūr sabḏaʼn sūḏar sabḏaʼn parā kirṯeh. Sarab sabḏaʼn ṯa ėk sabḏaʼn jė ko jānas bẖė­o. Nānak ṯā ko ḏās hai so▫ī niranjan ḏe▫o. Ėk krisanʼn ṯa sarab ḏevā ḏev ḏevā ṯa āṯmah. Āṯmaʼn sarī bāsavḏaivas▫y je ko▫ī jānas bẖev. Nānak ṯā ko ḏās hai so▫ī niranjan ḏev.
For the Khatris, the Sabd is heroic bravery; for the Soodras, the Sabd is service to others. But for one who realizes the Divine mystery, one Sole path is for all. Says Nanak, to him I am a servant, who is the Divine Akal Purkh Himself. One Akal Purkh is supreme over all dietes as also the universal Self. The Self is the image of the pervasive God, should one this mystery realize, Nanak is a servant to Him, who is the Divine Akal Purkh Himself. -----Guru Nanak, Sahskriti Slokes, AGGS, Page, 1353-12 & 13
Sabd Guru advises about virtues of spiritual wisdom, devotional worship, and the righteous path of compassion, contentment, truth, Divine existence, equality, and courage. Sabd of the Guru leads all to the realization of Universal Self in the individual self. The end result is the eradication of ego (ਹਉਮੈ) veiling the Higher Self, to be replaced by humility by bathing in the pool of Truth as Guru willed says Guru Amardas, in Raag Suhi;

ਸਚਾ ਤੀਰਥੁ ਜਿਤੁ ਸਤ ਸਰਿ ਨਾਵਣੁ ਗੁਰਮੁਖਿ ਆਪਿ ਬੁਝਾਏ ॥ ਅਠਸਠਿ ਤੀਰਥ ਗੁਰ ਸਬਦਿ ਦਿਖਾਏ ਤਿਤੁ ਨਾਤੈ ਮਲੁ ਜਾਏ ॥
Sacẖā ṯirath jiṯ saṯ sar nāvaṇ gurmukẖ āp bujẖā­ė. Aṯẖsaṯẖ ṯirath gur sabaḏ ḏikẖā▫e ṯiṯ nāṯai mal jā▫e.

True is that place of pilgrimage, where one bathes in the pool of Truth, and achieves self-realization as Guru willed, who understands his own self. The Akal Purkh has shown that the Word of the Guru's Sabad is the sixty-eight sacred shrines of pilgrimage; bathing in it, filth is washed away. -----Guru Amardas, Raag Suhi, AGGS, Page, 753-15

Caste puffs up the individual’s ego. If one belongs to a higher social class (caste), he regards himself as being better than others. Guru Nanak and other Gurus admonish us against this view, in the following hymns:

ਜੋ ਅੰਤਰਿ ਸੋ ਬਾਹਰਿ ਦੇਖਹੁ ਅਵਰੁ ਨ ਦੂਜਾ ਕੋਈ ਜੀਉ ॥ ਗੁਰਮੁਖਿ ਏਕ ਦ੍ਰਿਸਟਿ ਕਰਿ ਦੇਖਹੁ ਘਟਿ ਘਟਿ ਜੋਤਿ ਸਮੋਈ ਜੀਉ ॥
Jo anṯar so bāhar ḏėkẖhu avar na ḏūjā ko­ī jī­o. Gurmukẖ ėk ḏarisat kar ḏėkẖhu gẖat gẖat joṯ samo­ī jī­o.


Akal Purkh is within and seen outside as well. There is no one, other than It. As Guru willed, look upon all with the same eye of equality because in each and every heart, the same Divine Light is contained. -----Guru Nanak, Raag Sorath, AGGS, Page, 599-2

ਸਭ ਏਕ ਦ੍ਰਿਸਟਿ ਸਮਤੁ ਕਰਿ ਦੇਖੈ ਸਭੁ ਆਤਮ ਰਾਮੁ ਪਛਾਨ ਜੀਉ ॥ ਹਰਿ ਹਰਿ ਜਸੁ ਗਾਇਆ ਪਰਮ ਪਦੁ ਪਾਇਆ ਤੇ ਊਤਮ ਜਨ ਪਰਧਾਨ ਜੀਉ ॥
Sabẖ ėk ḏarisat samaṯ kar ḏėkẖai sabẖ āṯam rām pacẖẖān jī­o. Har har jas gā­i­ā param paḏ pā­i­ā ṯė ūṯam jan parḏẖān jī­o.


They look upon all with equality, and recognize that the Supreme Soul, pervading among all. Those who sing the Praises of the Eternal Akal Purkh are acclaimed among the people. They obtain the supreme status and are most exalted.
-----Guru Ramdas, Raag Asa, AGGS, Page, 446-12

Bhagat Kabir in Raag Gauri AGGS, Page 324 rather satirically and sarcastically states that all of us have been created by the same seed of Universal Brahman:
ਗਰਭ ਵਾਸ ਮਹਿ ਕੁਲੁ ਨਹੀ ਜਾਤੀ ॥ਬ੍ਰਹਮ ਬਿੰਦੁ ਤੇ ਸਭ ਉਤਪਾਤੀ ॥ਕਹੁ ਰੇ ਪੰਡਿਤ ਬਾਮਨ ਕਬ ਕੇ ਹੋਏ ॥ਬਾਮਨ ਕਹਿ ਕਹਿ ਜਨਮੁ ਮਤ ਖੋਏ ॥ਜੌ ਤੂੰ ਬ੍ਰਾਹਮਣੁ ਬ੍ਰਹਮਣੀ ਜਾਇਆ ॥ਤਉ ਆਨ ਬਾਟ ਕਾਹੇ ਨਹੀ ਆਇਆ ॥ਤੁਮ ਕਤ ਬ੍ਰਾਹਮਣ ਹਮ ਕਤ ਸੂਦ ॥ਹਮ ਕਤ ਲੋਹੂ ਤੁਮ ਕਤ ਦੂਧ ॥ਕਹੁ ਕਬੀਰ ਜੋ ਬ੍ਰਹਮੁ ਬੀਚਾਰੈ ॥ਸੋ ਬ੍ਰਾਹਮਣੁ ਕਹੀਅਤੁ ਹੈ ਹਮਾਰੈ ॥
Garabẖ vās meh kul nahī jāṯī. Barahm binḏ ṯė sabẖ uṯpāṯī. Kaho rė pandiṯ bāman kab kė ho­ė. Bāman kahi kahi janam maṯ kẖo­ė. Jou ṯūʼn barāhmaṇ barahmaṇī jā­i­ā. Ŧa­o ān bāt kāhė nahī ā­i­ā. Ŧum kaṯ barāhmaṇ ham kaṯ sūḏ. Ham kaṯ lohū ṯum kaṯ ḏūḏẖ. Kaho Kabīr jo barahm bīcẖārai. So barāhmaṇ kahī­aṯ hai hamārai.

In the dwelling of the womb, there is no ancestry or social status. All have been created from the Seed of God. O, Pundit and religious scholar, tell me since when have you been a Brahmin? Don't waste your life by continually claiming to be a Brahmin. If you are indeed a Brahmin, born of a Brahmin mother, then why didn't you come by other special way than the common way? How is it that you are a Brahmin, and I am of a low social status? Is it that I am formed of blood, and you are made of milk? Says Kabir, one who contemplates God, is said to be a Brahmin among us.
ਜਾਤਿ ਕਾ ਗਰਬੁ ਨ ਕਰੀਅਹੁ ਕੋਈ ॥ ਬ੍ਰਹਮੁ ਬਿੰਦੇ ਸੋ ਬ੍ਰਾਹਮਣੁ ਹੋਈ ॥
Jāṯ kā garab na karī­ahu ko­ī. Barahm binḏė so barāhmaṇ ho­ī.

No one should be proud of his social class and status. He alone is a Brahmin, who knows God.
ਜਾਤਿ ਕਾ ਗਰਬੁ ਨ ਕਰਿ ਮੂਰਖ ਗਵਾਰਾ ॥ ਇਸੁ ਗਰਬ ਤੇ ਚਲਹਿ ਬਹੁਤੁ ਵਿਕਾਰਾ ॥ Jāṯ kā garab na kar mūrakẖ gavārā. Is garab ṯė cẖaleh bahuṯ vikārā.
Do not be proud of your social class and status, you ignorant fool. So much sin and corruption comes from this pride.
-----Guru Amardas, Raag Bhairo, AGGS, Page, 1127 & 28

After Death there is no caste as expressed by Guru Nanak in Raag Asa and Guru Amardas in Raag Maru;

ਜਾਣਹੁ ਜੋਤਿ ਨ ਪੂਛਹੁ ਜਾਤੀ ਆਗੈ ਜਾਤਿ ਨ ਹੇ ॥
Jāṇhu joṯ na pūcẖẖahu jāṯī āgai jāṯ na hė.
Recognize the Akal Purkh's Light within all, and do not consider social class or status; there are no classes or castes in the world hereafter.
-----Guru Nanak, Raag Asa, AGGS, Page, 349-13
ਅਗੈ ਜਾਤਿ ਨ ਜੋਰੁ ਹੈ ਅਗੈ ਜੀਉ ਨਵੇ ॥ ਜਿਨ ਕੀ ਲੇਖੈ ਪਤਿ ਪਵੈ ਚੰਗੇ ਸੇਈ ਕੇਇ ॥ Agai jāṯ na jor hai agai jī­o navė. Jin kī lėkẖai paṯ pavai cẖangė sė­ī kė­ė.
In the world hereafter, social status and power mean nothing; hereafter, the soul is new. Those few, whose honor is confirmed, are good.
-----Guru Nanak, Raag Asa, AGGS, Page, 469-6
ਅਗੈ ਜਾਤਿ ਨ ਪੁਛੀਐ ਕਰਣੀ ਸਬਦੁ ਹੈ ਸਾਰੁ ॥ ਹੋਰੁ ਕੂੜੁ ਪੜਣਾ ਕੂੜੁ ਕਮਾਵਣਾ ਬਿਖਿਆ ਨਾਲਿ ਪਿਆਰੁ ॥ Agai jāṯ na pucẖẖī­ai karṇī sabaḏ hai sār. Hor kūṛ paṛ­ṇā kūṛ kamāvaṇā bikẖi­ā nāl pi­ār.
Hereafter, no one is questioned about social status. Excellent and sublime is the practice of the Word of the Sabd! Any other pursuit is false. Other approaches are false. Their followers are people are in love with poison.
-----Guru Amardas, Raag Maru, AGGS, Page, 1094-1&2
It is only the individual ego that causes discrimination against others because of their caste in many faiths. In Sikh faith too, even to this day, such discrimination is prevalent despite being against its principles. Yet no attempt is being made to stop this practice. Many other traditions and rituals carried on to this date in Sikh faith are of Brahminical origin, and are forbidden in Sikhism. Ego is an inflated feeling of pride being self-consciousness of one’s own identity. It imparts a false sense of superiority above others. It is an outcome of certain mental attitudes, such as misperceptions, false memory and defensive mechanisms.Ego is neither an entity nor a process. It is only a notion of I-am-ness, which exists only in one’s mind. Having an ego does not depend on our choice. We are born with it. It is the nature of the mind to experience its individuality. All our desires, attachment, experiences in the world are due to the ego controlling our minds. In our complex psyche, Ego is at the center of our field of consciousness. It persists with a high degree of continuity in our identity.

People may be aware of the messages in AGGS condemning discrimination based on the caste system. They may also fully understand their meaning. Yet such discrimination is still prevalent. There may be occasional discussions or debates about it. But few understand the implications and spiritual consequences of such discrimination.
ਕਬੀਰ ਮਨੁ ਜਾਨੈ ਸਭ ਬਾਤ ਜਾਨਤ ਹੀ ਅਉਗਨੁ ਕਰੈ ॥ ਕਾਹੇ ਕੀ ਕੁਸਲਾਤ ਹਾਥਿ ਦੀਪ ਕੂਏ ਪਰੈ॥ Kabīr man jānai sabẖ bāṯ jānaṯ hī a­ugan karai. Kāhė kī kuslāṯ hāth ḏīp kū­ė parai.
Kabir, the mortal knows everything, and knowing, he still makes mistakes. What good is a lamp in one's hand, if he falls into the well? -----Sloke Kabir 216, AGGS, Page, 1376
Messages are clear. What motivates us to ignore the tenets of our faith or act against them? Is it our belief that we would not suffer the consequences? We should seriously reconsider this position.
ਕੀਤਾ ਆਪੋ ਆਪਣਾ ਆਪੇ ਹੀ ਲੇਖਾ ਸੰਢੀਐ ॥ ਜਾ ਰਹਣਾ ਨਾਹੀ ਐਤੁ ਜਗਿ ਤਾ ਕਾਇਤੁ ਗਾਰਬਿ ਹੰਢੀਐ ॥ Kīṯā āpo āpṇā āpė hī lėkẖā sandẖī­ai. Jā rahṇā nāhī aiṯ jag ṯā kā­iṯ gārab handẖī­ai.
Everyone receives the rewards of his own actions; his account is adjusted accordingly. Since one is not destined to remain in this world anyway, why should he ruin himself in pride? -----Guru Nanak, Raag Asa, AGGS, Page, 473-12
Consistent application of the teachings of AGGS, and in particular the daily review, has led to significant changes in my personal life. It seems like a return toward one's original state in the eternal scheme of things. Why so few persons have ever become perfectly evolved, selfless beings? This involves a glacially slow process of unlearning and restructuring of the self. It turns out, that initially one has to simply learn to unlearn. Then the receptive process of relearning opens up. As it unfolds on its own, it seems to reconnect the person to the others in new and vital relationships. They may have always been there but were veiled by one’s ego, passions and other lower instincts. The remedy is prescribed by Guru Amardas in Raag Parbhati;
ਇੰਦ੍ਰੀ ਪੰਚ ਪੰਚੇ ਵਸਿ ਆਣੈ ਖਿਮਾ ਸੰਤੋਖੁ ਗੁਰਮਤਿ ਪਾਵੈ ॥ ਸੋ ਧਨੁ ਧਨੁ ਹਰਿ ਜਨੁ ਵਡ ਪੂਰਾ ਜੋ ਭੈ ਬੈਰਾਗਿ ਹਰਿ ਗੁਣ ਗਾਵੈ ॥ Inḏrī pancẖ pancẖė vas āṇai kẖimā sanṯokẖ gurmaṯ pāvai. So ḏẖan ḏẖan har jan vad pūrā jo bẖai bairāg har guṇ gāvai.
The persons, who have controlled the five senses and the five vices, have realized forgiveness, patience, and contentment through Guru’s guidance. Blessed, blessed, perfect and great is that humble servant of the Akal Purkh, who is inspired by the Fear of God and detached love, to sing Its Glorious Praises.
-----Guru Amardas, Raag Parbhati, AGGS, Page, 1334-16
By devotional love, fear of Akal Purkh, study of AGGS, and honestly following the teachings of Sabd Guru, the ego becomes subtler. The gross ego is the ego of individuality, which expresses itself in the worldly desires and attachments. Subtler ego emerges when those desires and attachment get weaker and individual self-interests start disappearing. Then the mind identifies with the subtle ego in its own pure state. Some understand and follow, but others ignore these instructions and later repent in the next word as pointed out by Sheikh Farid in his Slokes;
ਇਕਨਾ ਨੋ ਸਭ ਸੋਝੀ ਆਈ ਇਕਿ ਫਿਰਦੇ ਵੇਪਰਵਾਹਾ॥ਅਮਲ ਜਿ ਕੀਤਿਆ ਦੁਨੀ ਵਿਚਿ ਸੇ ਦਰਗਹ ਓਗਾਹਾ॥ Iknā no sabẖ sojẖī ā­ī ik firḏė vėparvāhā. Amal je kīṯi­ā ḏunī vicẖ sė ḏargeh ohāgā.

Some understand this completely, while others wander around carelessly. Those actions, which are done in this world, shall be examined in the Court of the Akal Purkh.
-----Sloke Sheikh Farid, 98, AGGS, Page, 1383
Conclusion:

Acceptance in Sikhism has taught us that there is a bit of good in the worst of us and a bit of bad in the best of us; that we are all the children of God, equal in every respect and we each have a right to be here. Sikh faith is a set of principles, spiritual in nature, which if practiced as a way of life, can expel the obsession of the ego. These principles enable one to become “Happy and useful Whole” if he regards all as his equals created by One Creator says Guru Gobind Singh;

ਕੋਊ ਭਇਓ ਮੁੰਡੀਆ ਸੰਨਿਆਸੀ ਕੋਊ ਜੋਗੀ ਭਇਓ ਕੋਊ ਬ੍ਹਮਚਾਰੀ ਕੋਊ ਜਤੀ ਅਨਮਾਨਬੋ ॥
ਹਿੰਦੂ ਤੁਰਕ ਕੋਊ ਰਾਫਜ਼ੀ ਇਮਾਮਸਾਫੀ ਮਾਨਸ ਕੀ ਜਾਤ ਸਭੈ ਏਕੈ ਪਹਿਚਾਨਬੋ ॥
ਕਰਤਾ ਕਰੀਮ ਸੋਈ ਰਾਜ਼ਕ ਰਹੀਮ ਓਈ ਦੂਸਰੋ ਨ ਭੇਦ ਕੋਈ ਭੂਲ ਭ੍ਮ ਮਾਨਬੋ ॥
ਏਕ ਹੀ ਕੀ ਸੇਵ ਸਭਹੀ ਕੋ ਗੁਰਦੇਵ ਏਕ ਏਕ ਹੀ ਸਰੂਪ ਸਭੈ ਏਕੈ ਜੋਤ ਜਾਨਬੋ ॥ ੧੫ ॥ ੮੫ ੫॥
Kouo Bheio Mundia Sanyasi Kouo Jogi BhaeoKouo Brahmchari Kouo Jati Anmanbo,
Hindu Turk Kouo Rafzi Imamsafi Manski Jaat Sabhai Aykai Pehchanbo.
Karta Krim Soee Raazk Rahim Ouee Doosro Na Bhed Koee Bhool Bharm Manbo.
Ayk He Ki Sev Sabhi Ko Gurdev Ayk Ayk He Saroop Sabhai Aykai Jot Janbo.

Some people in the world call them selves clean shaven, some ascetics, some devotee, some celibates. Some call themselves Hindu, some Turk, some Shia others Suni Muslman. But the entire human kind/caste should be recognized one. The same One Creator (Akal Purkh) who is merciful, compassionate, generous, providing daily sustenance, and has no other peer or dualism; so we must never accept any duality. To serve the only One is our duty. Akal Purkh alone is the Guru of all. All mankind be taken as one manifestation of Its light. -----Guru Gobind Singh, Akal Ustit, DG, Page, 19

Virinder

The Five..Kaam krodh Lobh Moh and Hankaar are called "thieves" because they "steal our time/kamaii which would be spent in Naam Kamaii/kirt kamaii/wand chhaknna..
They are NOT "SINS"...NOR "VICES"...and not "Evil"...these words are indeed semitic connotations and meaning in the context of the Torah/Old Testament/New Testament Bible/Koran.."Original sin" etc etc.
No such context exists in Gurbani.
The Five are to be "controlled"....not allowed to control US. Only in EXCESS are they going to have any "bad" effect..like when Kaam - a perfectly Natural function and vital for reproduction/happy family life/Grishthi jeevan....is allowed to flare OUT OF CONTROL into LUST...then it becomes a THIEF.

I would like to extend a Warm welcome to Dr VS Grewal ji on SPN. I appreciate all the hard work he has put into these "Abstracts"....Jee aiyain nu Dr Sahib Ji.:welcome:

Thank you Giani Ji for the welcome and your constructive comments.
Cordially,
Virinder

Gyani Jarnail Singh said:

The Five..Kaam krodh Lobh Moh and Hankaar are called "thieves" because they "steal our time/kamaii which would be spent in Naam Kamaii/kirt kamaii/wand chhaknna..

Click to expand...

Very true. I understand why they are called thieves now. Thank you, Gianiji.

Page 1406, Line 8
ਹਮ ਅਵਗੁਣਿ ਭਰੇ ਏਕੁ ਗੁਣੁ ਨਾਹੀ ਅੰਮ੍ਰਿਤੁ ਛਾਡਿ ਬਿਖੈ ਬਿਖੁ ਖਾਈ ॥
हम अवगुणि भरे एकु गुणु नाही अम्रितु छाडि बिखै बिखु खाई ॥
Ham avguṇ bẖare ek guṇ nāhī amriṯ cẖẖād bikẖai bikẖ kẖā▫ī.
I am overflowing with sins and demerits; I have no merits or virtues at all.
I abandoned the Ambrosial Nectar, and I drank poison instead.
Bard Kirat - view Shabad/Paurhi/Salok

Just to add my 2 cent worth to the excellent write up by Virinder ji and insightful comments by Gyani ji.

Kaam, Krodh, Lobh, Moh and Hankaar are human traits which are aptly called "thieves" in SGGS. Humans are the only ones in this animal kingdom who have these traits. For example we do not see an obese animal in the animal kingdom unless it is our own pet.

These "thieves" are not outsiders nor are they strangers. They ("thieves") are us. We are the ones who eat too much, get angry too soon, want more than our needs,pat ourselves at the back and attach ourselves to the things and others like ticks.

These traits make us different from the animal world, hence humans.
Gurbani gives us the tools to tackle these " thieves".

Gurbani shows us how to daily fumigate ourselves through Shabad Vichaar because we are the ones who act like roaches. .These roaches can not be eliminated. That is why they turn up again and again. They are part of our human nature, but only controlled with the help of our only fumigator, our Guru, SGGS.

As someone said," If we change the way we look at things, then the things we look at change".

Isn't that the true essence of studying Gurbani rather than doing Paath?

Tejwant Singh

Tejwant Ji,
I wanted to say this many times...but refrained...
Here goes..finally.
I really love the unique way you identify the tools in Gurbani....the way Gurbani can be "identified"/"explained"/Elaborated and in tune with our daily environment...vocabulary we are so used to....
Helps me no end with my teaching....Thanks and keep the posts coming....you are more appreciated than you may know/realise. As "teachers" we must keep up with the best "teaching aids" we can come up with..Gurbani is such an interesting subject...and made boring by teachers who are themsleves limited/bored.....as such a new refreshing look is most welcome...Lets change the way we look at things....together.
Chardeekalla Always:welcome:

Sorry I forgot to extend a welcome and great work, and hope you view the criticisms constructively.

Thanks:welcome:

Gyani Jarnail Singh said:

Tejwant Ji,
I wanted to say this many times...but refrained...
Here goes..finally.
I really love the unique way you identify the tools in Gurbani....the way Gurbani can be "identified"/"explained"/Elaborated and in tune with our daily environment...vocabulary we are so used to....
Helps me no end with my teaching....Thanks and keep the posts coming....you are more appreciated than you may know/realise. As "teachers" we must keep up with the best "teaching aids" we can come up with..Gurbani is such an interesting subject...and made boring by teachers who are themsleves limited/bored.....as such a new refreshing look is most welcome...Lets change the way we look at things....together.
Chardeekalla Always:welcome:

Click to expand...

Gyani ji,

Guru Fateh.

Thanks for your kind, motivating and inspiring words. I just feel blessed to be able to think aloud; the priviledge and the honour the sadh sangat has bestowed upon me.

Many of us have been taught to do Paath no matter if it sinks in or not. Little do we realise that if we through water on a marble floor of our ivory towers, it will just run away rather than sinking inside the marble.

For a farmer to plant the seeds so she/he can reap the fruits later, the land has to be porous so the nutrients like water and 'Miracle gro' can sink in and make the plant grow faster and healthier. So when the seeds sprout, the landscape changes. After sometimes the flowers get blossmed and the farmer notices the butterflies and the hummigbirds doing their work of nature and spreading the nectar to the other plants.

Then the flowers morph into fruits which brings out the smile on the tiller of the land and she/he is ready to share the fruits from a small seed with others, first to make their living and then to help the needy.

The metamorphosis of the change of the landscape from an arid patch of land to the fertile little garden is quite visible, undeniable and helpful not only to the ones who started the hard work but to many in the animal kingdom who help spread the nectar.

Now let us transport this scenario in our inner patch of barren land. If we use the same modus operandi for our inner desert by studying Gurbani then only we will be able to see the changes in ourselves, others will notice the same and then there will be plenty of fruits to share with all.

Doing Paaths for years has brought no changes to anyone. I know it did not bring anything to me but more inflated ego.

Now there is a new gimmick on the internet and the thread has spread onto SPN like the locust attack on fertile fields of doing million Chaupai Paaths for the victims of 1984 and some are taking it very seriously even some young fervent ones of my own family.

One wonders how many of them have read the whole Chaupai attributed to our 10th Guru by some scholars, not the one we recite during Rehraas and checked its whole meaning?

If they collected $1.00 each after they have done just one Chaupai a month as I had suggested to the fervent young members of my family, then they will be able to collect millions through their Facebook groups and then open schools for the orphans, offer them scholarships and open cottage industry for the widows. And if they collected $1.00 on monthly basis, then the sky would not be the limit.

So this is what I mean by making our inner arid patch of land fertile and making a true difference.

This can only happen by studying Gurbani little by little, not by memorising the whole SGGS.

If our feel good thingy just by doing Paath rather than studying it so it can be put into practice by doing good to the needy does not bring any good to the mankind, then Karl Marx's words still ring true in the ears of all Paath doing Sikhs," Religion is opium of the people". Its effect is over once we leave the Gurdwara Sahib installed in our house or when we leave Bangla Sahib after tucking the flower in our pug, the one given by the granthi with great reverance.

I mentioned this before and it is worth repeating that if we do not follow our Gurus teachings then we are doing nothing but decorating our mental tombstones with plastic flowers.

Thanks once again

Regards

Tejwant Singh

Do you think their maybe merit i changing word like sin, etc to thieves?

AGGS is the Guru of Sikhs in the present and time to come. Since this holy book is a compilation of Sabds of Sikh Gurus, Bhagats, Bards, and Bhatts, it is in order to refer it as “Sabd Guru”. In the pre-scientific days knowledge was sought principally in the sayings of saints/philosophers. At present science and reason can trump in most cases, the unrealistic meanings/translations as well as meaningless arguments based on inherited and preconceived wrong understandings etched in to the gray matter of brain in certain individuals about the hymns of Sabd Guru. Such ingrained wrong impressions from oral traditions are very difficult to erase except by an honest attempt of the individual through their discerning intellect (ਬਿਬੇਕ ਬੁੱਧੀ) to understand the message in the hymns of Sabd Guru and DG;

ਕੇਤੇ ਕਹਹਿ ਵਖਾਣ ਕਹਿ ਕਹਿ ਜਾਵਣਾ ॥ ਵੇਦ ਕਹਹਿ ਵਖਿਆਣ ਅੰਤੁ ਨ ਪਾਵਣਾ ॥ ਪੜਿਐ ਨਾਹੀ ਭੇਦੁ ਬੁਝਿਐ ਪਾਵਣਾ ॥ ਖਟੁ ਦਰਸਨ ਕੈ ਭੇਖਿ ਕਿਸੈ ਸਚਿ ਸਮਾਵਣਾ ॥

Keṯe kahėh vakẖāṇ kahi kahi jāvṇā. veḏ kahėh vakẖi▫āṇ anṯ na pāvṇā. Paṛi▫ai nāhī bẖeḏ bujẖi▫ai pāvṇā. Kẖat ḏarsan kai bẖekẖ kisai sacẖ samāvṇā.

Some speak and expound, and while speaking and lecturing, they pass away. The Vedas speak and expound on God, but they do not know Its limits. Not by studying, but through understanding, is the It's Mystery revealed. There are six pathways in the Shaastras, but how rare are those who merge in the True God through them.
-----Guru Nanak, Raag Majh, AGGS, Page, 148
ਜਾ ਕੈ ਜੀਅ ਜੈਸੀ ਬੁਧਿ ਹੋਈ ॥ਕਹਿ ਕਬੀਰ ਜਾਨੈਗਾ ਸੋਈ ॥

Jā kai jī¬a jaisī buḏẖ ho¬ī, Kahi Kabīr jānaigā so¬ī.

According to the wisdom within the mind, says Kabir, so does one come to understand?
-----Kabir, Gauri Poorbi, AGGS, Page, 343-3
ਆਪੁ ਆਪੁਨੀ ਬੁਧਿ ਹੈ ਜੇਤੀ ॥ ਬਰਨਤ ਭਿੰਨ ਭਿੰਨ ਤੁਹਿ ਤੇਤੀ ॥

Aap Aapni Budh Hai Jayti. Barnat Bhin Bhin Toh Tayti.

According to one’s own intellect, one describes Thee differently.
-----Guru Gobind Singh, Chaupi, DG, Page, 1387-393
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Spiritual wisdom is not granted or conferred upon but evolved by active effort in thought, spirit and deed of the individual through working on the teachings in Sabd Guru.

ਮਨ ਬਚ ਕ੍ਰਮ ਜਿਹ ਆਪਿ ਜਨਾਈ ॥ ਨਾਨਕ ਤਿਹ ਮਤਿ ਪ੍ਰਗਟੀ ਆਈ ॥

Man bacẖ karam jih āp janā­ī. Nānak ṯih maṯ pargatī ā­ī.

Those whom the Akal Purkh It self instructs in thought, word and deed - O Nanak, their intellect are enlightened. -----Guru Arjan, Raag Gauri, AGGS, Page, 259-8

ਮਨ ਬਚ ਕ੍ਰਮ ਹਰਿ ਗੁਨ ਨਹੀ ਗਾਏ ਯਹ ਜੀਅ ਸੋਚ ਧਰਉ ॥ ਗੁਰਮਤਿ ਸੁਨਿ ਕਛੁ ਗਿਆਨੁ ਨ ਉਪਜਿਓ ਪਸੁ ਜਿਉ ਉਦਰੁ ਭਰਉ ॥
Man bacẖ karam har gun nahī gā­ė yeh jī­a socẖ ḏẖara­o. Gurmaṯ sun kacẖẖ gi­ān na upji­o pas ji­o uḏar bẖara­o.

In thought, word and deed, I have not sung the God's Praises; this thought worries my mind. I listened to the Guru's Teachings, but spiritual wisdom did not well up within me; like a beast, I fill my belly. ------Guru Tegh Bahadur, Raag Dhanasari, AGGS, Page, 685-8

It is the reflection (ਵੀਚਾਰ) on the teachings, which is required for gaining spiritual wisdom otherwise there, is no magic or miracle per se in the words written in AGGS. Mechanical reading of the hymns of Sabd Guru with out understanding has no beneficial purpose except an egotistical ritual of self satisfaction. Repeated recitation of the word Satnam (ਸਤਿਨਾਮ) etc has no spiritual or magic value until this word or Truth has been lived in, and this has never made God respond any better, nor made heaven or earth or hell or anything else and supernaturally bend to anyone's bidding. These deceitful situations are not a check that you can draw on the bank of God, whenever you are hard put to meet your needs. It is the sincerity, absolute honesty, and truthful living, which are of prime importance to progress in spirituality. The moment you believe that these ritualistic practices have any powers or merit of their own, you believe in magic, you are being idolatrous, and you are breaking the teachings of your faith. All the false values in life due to closed minds are really the cause of stress in life causing diseases in the organism leading to loose their hold on the mind, which otherwise can become free to dwell in bliss, health and peace as expressed by Guru Nanak in Raag Sarang;

ਮਨਹੁ ਜਿ ਅੰਧੇ ਕੂਪ ਕਹਿਆ ਬਿਰਦੁ ਨ ਜਾਣਨ੍ਹ੍ਹੀ ॥ ਮਨਿ ਅੰਧੈ ਊਂਧੈ ਕਵਲਿ ਦਿਸਨ੍ਹ੍ਹਿ ਖਰੇ ਕਰੂਪ ॥ ਇਕਿ ਕਹਿ ਜਾਣਹਿ ਕਹਿਆ ਬੁਝਹਿ ਤੇ ਨਰ ਸੁਘੜ ਸਰੂਪ ॥ ਇਕਨਾ ਨਾਦ ਨ ਬੇਦ ਨ ਗੀਅ ਰਸੁ ਰਸ ਕਸ ਨ ਜਾਣੰਤਿ ॥ ਇਕਨਾ ਸੁਧਿ ਨ ਬੁਧਿ ਨ ਅਕਲਿ ਸਰ ਅਖਰ ਕਾ ਭੇਉ ਨ ਲਹੰਤਿ ॥ ਨਾਨਕ ਸੇ ਨਰ ਅਸਲਿ ਖਰ ਜਿ ਬਿਨੁ ਗੁਣ ਗਰਬੁ ਕਰੰਤਿ ॥
Manhu je anḏẖė kūp kahi­ā biraḏ na jāṇanĥī. Man anḏẖai ūʼnḏẖai kaval ḏisniĥ kẖarė karūp. Ik kahi jāṇeh kahi­ā bujẖeh ṯė nar sugẖaṛ sarūp. Iknā nāḏ na bėḏ na gī­a ras ras kas na jāṇanṯ. Iknā suḏẖ na buḏẖ na akal sar akẖar kā bẖė­o na lāhanṯ. Nānak sė nar asal kẖar je bin guṇ garab karanṯ.

Those mortals whose minds are like deep dark pits do not understand the purpose of life, even when it is explained to them. Their minds are blind, and their heart-lotuses are upside-down; they look totally ugly. Some know how to speak, and understand what they are told. They are wise and beautiful. Some do not understand about the Sound-current of the Naad or the Vedas, music, virtue or vice. Some are not blessed with understanding, intelligence, or sublime intellect; they do not grasp the mystery of God's Word. O, Nanak, they are donkeys; they are very proud of themselves, but they have no virtues at all. -----Guru Nanak, Raag Sarang, AGGS, Page, 1246

Gurus Nanak, Amardas, Arjan and Kabir further stresses on the understanding of the message incorporated in their hymns;

ਪੰਡਿਤ ਵਾਚਹਿ ਪੋਥੀਆ ਨਾ ਬੂਝਹਿ ਵੀਚਾਰੁ ॥ ਅਨ ਕਉ ਮਤੀ ਦੇ ਚਲਹਿ ਮਾਇਆ ਕਾ ਵਾਪਾਰੁ ॥ ਕਥਨੀ ਝੂਠੀ ਜਗੁ ਭਵੈ ਰਹਣੀ ਸਬਦੁ ਸੁ ਸਾਰੁ ॥
Pandiṯ vācẖeh pothī­ā nā būjẖeh vīcẖār . An ka▫o maṯī ḏe cẖalėh mā▫i▫ā kā vāpār. Kathnī jẖūṯẖī jag bẖavai rahṇī sabaḏ so sār.

The Pundits’, the religious scholars, read their books, but they do not understand the real meaning. They give instructions to others, and then walk away, but they deal in Maya themselves. Speaking falsehood, they wander around the world, while those who remain true to the Shabad are excellent and exalted. -----Guru Nanak, Siri Raag, AGGS, Page, 56-8

ਰੋਗੀ ਖਟ ਦਰਸਨ ਭੇਖਧਾਰੀ ਨਾਨਾ ਹਠੀ ਅਨੇਕਾ ॥ ਬੇਦ ਕਤੇਬ ਕਰਹਿ ਕਹ ਬਪੁਰੇ ਨਹ ਬੂਝਹਿ ਇਕ ਏਕਾ ॥
Rogī kẖat ḏarsan bẖekẖ▫ḏẖārī nānā haṯẖī anekā. Bėḏ kaṯėb karahi kah bapurė nah būjẖeh ik ėkā.

The six Shaastras are diseased, as are the many who follow the different religious orders. What can the poor Vedas and other scriptures do, when people do not understand One Akal Purkh?
-----Guru Nanak, Raag Bhairo, AGGS, Page, 1153-15
ਫੜੁ ਕਰਿ ਲੋਕਾਂ ਨੋ ਦਿਖਲਾਵਹਿ ਗਿਆਨੁ ਧਿਆਨੁ ਨਹੀ ਸੂਝੈ॥ਨਾਨਕ ਅੰਧੇ ਸਿਉ ਕਿਆ ਕਹੀਐ ਕਹੈ ਨ ਕਹਿਆ ਬੂਝੈ॥
Faṛ kar lokāʼn no ḏikẖlāvahi gi­ān ḏẖi­ān nahī sūjẖai. Nānak anḏẖe si▫o ki▫ā kahī▫ai kahai na kahi▫ā būjẖai.
They practice hypocrisy, and make a show before other people, but they do not understand anything about meditation or spiritual wisdom. O Nanak, what can be said to the blind people? They cannot answer, or even understand what is said.
-----Guru Nanak, Raag Malar, AGGS, Page, 1289-17

ਦੇਂਦਾ ਨਰਕਿ ਸੁਰਗਿ ਲੈਦੇ ਦੇਖਹੁ ਏਹੁ ਧਿਙਾਣਾ ॥ ਆਪਿ ਨ ਬੂਝੈ ਲੋਕ ਬੁਝਾਏ ਪਾਂਡੇ ਖਰਾ ਸਿਆਣਾ ॥
Ḏeʼnḏā narak surag laiḏe ḏekẖhu ehu ḏẖińāṇā. Āp na būjẖai lok bujẖā­ė pāʼndė kẖarā si­āṇā.

The giver goes to hell, while the receiver goes to heaven - look at this injustice. You do not understand your own self, but you preach to other people. O Pundit, you are very wise indeed.
-----Guru Nanak, Raag Malar, AGGS, Page, 1290-7

ਸਿਮ੍ਰਿਤਿ ਸਾਸਤ ਬੇਦ ਵਖਾਣੈ॥ ਭਰਮੇ ਭੂਲਾ ਤਤੁ ਨ ਜਾਣੈ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਸੁਖੁ ਨ ਪਾਏ ਦੁਖੋ ਦੁਖੁ ਕਮਾਵਣਿਆ ॥
Simriṯ sāsaṯ bėḏ vakẖāṇai. Bẖarmė bẖūlā ṯaṯ na jāṇai. Bin saṯgur sėvė sukẖ na pā­ė ḏukẖo ḏukẖ kamāvaṇi­ā.

They recite the Simritees, the Shaastras and the Vedas, but deluded by doubt, they do not understand the essence of reality. Without serving the True Guru, they find no peace; they earn only pain and misery. -----Guru Amardas, Raag Majh, AGGS, Page, 114-3

ਆਪਣਾ ਆਪੁ ਨ ਪਛਾਣੈ ਮੂੜਾ ਅਵਰਾ ਆਖਿ ਦੁਖਾਏ ॥ ਮੁੰਢੈ ਦੀ ਖਸਲਤਿ ਨ ਗਈਆ ਅੰਧੇ ਵਿਛੁੜਿ ਚੋਟਾ ਖਾਏ ॥ ਸਤਿਗੁਰ ਕੈ ਭੈ ਭੰਨਿ ਨ ਘੜਿਓ ਰਹੈ ਅੰਕਿ ਸਮਾਏ ॥ Āpṇā āp na pacẖẖāṇai mūṛā avrā ākẖ ḏukẖā¬ė. Mundẖai ḏī kẖaslaṯ na ga▫ī▫ā anḏẖe vicẖẖuṛ cẖotā kẖā▫e. Saṯgur kai bẖai bẖann na gẖaṛi▫o rahai ank samā▫e.

The fool does not understand his own self; he annoys others with his speech. His underlying nature does not leave him; separated from the Akal Purkh, he suffers cruel blows. Through the fear of the True Guru, he has not changed and reformed himself, so that he might merge in the lap of God. -----Guru Amar Das, Raag Bihagrha, AGGS, Page, 549-18

ਗੁਰਮੁਖਿ ਚਿਤੁ ਨ ਲਾਇਓ ਅੰਤਿ ਦੁਖੁ ਪਹੁਤਾ ਆਇ ॥ ਅੰਦਰਹੁ ਬਾਹਰਹੁ ਅੰਧਿਆਂ ਸੁਧਿ ਨ ਕਾਈ ਪਾਇ ॥
Gurmukẖ cẖiṯ na lā­i­o anṯ ḏukẖ pahuṯā ā­ė. Anḏrahu bāhrahu anḏẖi­āʼn suḏẖ na kā­ī pā­ė.

Those who do not focus their consciousness on the Akal Purkh, as Guru willed, suffer pain and grief in the end. They are blind, inwardly and outwardly, and they do not understand anything.
-----Guru Amardas, Raag Sorath, AGGS, Page, 647-14

ਆਪਿ ਨ ਬੂਝੈ ਲੋਕ ਬੁਝਾਵੈ ॥ ਮਨ ਕਾ ਅੰਧਾ ਅੰਧੁ ਕਮਾਵੈ ॥ ਦਰੁ ਘਰੁ ਮਹਲੁ ਠਉਰੁ ਕੈਸੇ ਪਾਵੈ ॥
Āp na būjẖai lok bujẖāvai. Man kā anḏẖā anḏẖ kamāvai. Ḏar gẖar mahal ṯẖa­ur kaisė pāvai.

One who does not understand his own self, but still tries to instruct others, is mentally blind, and acts in blindness. How can he ever find a home and a place of rest, in the Mansion of the God's Presence? -----Guru Amar Das, Raag Bilawal, AGGS, Page, 832-17

ਪੰਡਿਤ ਪੜਹਿ ਪੜਿ ਵਾਦੁ ਵਖਾਣਹਿ ਤਿੰਨਾ ਬੂਝ ਨ ਪਾਈ ॥ ਬਿਖਿਆ ਮਾਤੇ ਭਰਮਿ ਭੁਲਾਏ ਉਪਦੇਸੁ ਕਹਹਿ ਕਿਸੁ ਭਾਈ ॥ ਭਗਤ ਜਨਾ ਕੀ ਊਤਮ ਬਾਣੀ ਜੁਗਿ ਜੁਗਿ ਰਹੀ ਸਮਾਈ ॥ ਬਾਣੀ ਲਾਗੈ ਸੋ ਗਤਿ ਪਾਏ ਸਬਦੇ ਸਚਿ ਸਮਾਈ ॥
Pandiṯ paṛeh paṛ vāḏ vakāṇeh ṯinnā būjẖ na pā­ī. Bikẖi▫ā māṯe bẖaram bẖulā▫e upḏes kahėh kis bẖā▫ī. Bẖagaṯ janā kī ūṯam baṇī jug jug rahī samā▫ī. Baṇī lāgai so gaṯ pā▫e sabḏe sacẖ samā▫ī.

The Pundits’, the religious scholars, read study and discuss the arguments; they do not understand. Engrossed in corruption, they wander in confusion; who can they possibly instruct, O Siblings of Destiny? The Bani, the Word of the humble devotee is the most sublime and exalted; it prevails throughout the ages. One who is committed to this Bani is emancipated, and through the Sabd, merges in Truth.
-----Guru Amar Das, Raag Ramkali, AGGS, Page, 909-18, 19, 20 & 21

ਚਤੁਰ ਬੇਦ ਮੁਖ ਬਚਨੀ ਉਚਰੈ ਆਗੈ ਮਹਲੁ ਨ ਪਾਈਐ ॥ ਬੂਝੈ ਨਾਹੀ ਏਕੁ ਸੁਧਾਖਰੁ ਓਹੁ ਸਗਲੀ ਝਾਖ ਝਖਾਈਐ ॥
Cẖaṯur bėḏ mukẖ bacẖnī ucẖrai āgai mahal na pā­ī­ai. Būjẖai nāhī ėk suḏẖākẖar oh saglī jẖākẖ jẖakẖā­ī­ai.

Reciting the four Vedas from memory, they do not obtain the Mansion of the God's Presence hereafter. Those who do not understand the One Pure Word utter total nonsense.

-----Guru Arjan, Raag Gauri Mala, AGGS, Page, 216-8

ਨਹ ਜਾਪੈ ਨਹ ਬੂਝੀਐ ਨਹ ਕਛੁ ਕਰਤ ਬੀਚਾਰੁ ॥ ਸੁਆਦ ਮੋਹ ਰਸ ਬੇਧਿਓ ਅਗਿਆਨਿ ਰਚਿਓ ਸੰਸਾਰੁ ॥
Nah jāpai nah būjẖī­ai nah kacẖẖ karaṯ bīcẖār. Su­āḏ moh ras bėḏẖi­o agi­ān racẖi­o sansār.

People do not see, and they do not understand; they do not reflect upon anything. The world is pierced through with attachment to tastes and pleasures, engrossed in ignorance.
-----Guru Arjan, Raag Thiti Gauri, AGGS, Page, 297-15

ਬਾਹਰਿ ਭੇਖ ਕਰਹਿ ਘਨੇਰੇ ॥ ਅੰਤਰਿ ਬਿਖਿਆ ਉਤਰੀ ਘੇਰੇ ॥ ਅਵਰ ਉਪਦੇਸੈ ਆਪਿ ਨ ਬੂਝੈ ॥ ਐਸਾ ਬ੍ਰਾਹਮਣੁ ਕਹੀ ਨ ਸੀਝੈ ॥
Bāhar bẖėkẖ karahi gẖanėrė. Anṯar bikẖi­ā uṯrī gẖėrė. Avar upḏėsai āp na būjẖai. Aisā barāhmaṇ kahī na sījẖai.
Outwardly, they wear various religious robes, but within, they are enveloped by poison. They instruct others, but do not understand themselves. Such Brahmins will never be emancipated.
-----Guru Arjan, Raag Asa, AGGS, Page, 372-17

ਜੋਗੀ ਜਤੀ ਤਪੀ ਸੰਨਿਆਸੀ ਬਹੁ ਤੀਰਥ ਭ੍ਰਮਨਾ ॥ਲੁੰਜਿਤ ਮੁੰਜਿਤ ਮੋਨਿ ਜਟਾਧਰ ਅੰਤਿ ਤਊ ਮਰਨਾ ॥ਤਾ ਤੇ ਸੇਵੀਅਲੇ ਰਾਮਨਾ ॥ ਰਸਨਾ ਰਾਮ ਨਾਮ ਹਿਤੁ ਜਾ ਕੈ ਕਹਾ ਕਰੈ ਜਮਨਾ ॥
Jogī jaṯī ṯapī sani¬āsī baho ṯirath bẖarmanā. Luʼnjiṯ muʼnjiṯ mon jatāḏẖar anṯ ṯa¬ū marnā. Ŧā ṯė sėvī¬alė rāmnā. Rasnā rām nām hiṯ jā kai kahā karai jamnā.

All the activities of Yogis, celibates, penitents, Sannyaasees or persons with heads plucked of hairs, or with shaven heads, or ones observing silence, or ones with long hairs wandering to places of worship as pilgrims, will not lead them any where as finally all are going to face death. Therefore, one should meditate on the God, and those who love and recite the name of God, the messenger of death cannot harm them. -----Kabir, Raag Asa, AGGS, Page, 476-18

ਕਥਨੀ ਬਦਨੀ ਕਹਨੁ ਕਹਾਵਨੁ ॥ਸਮਝਿ ਪਰੀ ਤਉ ਬਿਸਰਿਓ ਗਾਵਨੁ ॥ਕਹਤ ਕਬੀਰ ਪੰਚ ਜੋ ਚੂਰੇ ॥॥ਤਿਨ ਤੇ ਨਾਹਿ ਪਰਮ ਪਦੁ ਦੂਰੇ ॥
Kathnī baḏnī kahan kahāvan. Samajẖ parī ṯa¬o bisri¬o gāvan. Kahaṯ Kabīr pancẖ jo cẖūrė. Ŧin ṯė nāhi param paḏ ḏūrė.
All preaching, ranting and raving, and arguing, is forgotten when one comes to understand. Says Kabir, who conquer the five demons of the body passions, for them the state of supreme dignity is never far. -----Kabir, Raag Rasa, AGGS, Page, 478-12

Conclusion:

The approach to spiritual growth is different between blind believers and the student of truth, who is trying to find the real essence (ਤਤ) and being more objective and intellectually respectable---seeming to the former as less religious and may be blasphemous. The former IMHO are enemies of the true Sikh Faith having a pious credibility of a closed mind. Some students of the truth with inherited oral traditional information etched in the cortex of their brains do not want some features of their faith to be coldly dissected as they think untruthfully that their faith is being reduced in some way. Traditions evolve and change over time is an important fact of life. Sikh traditions have emerged from medieval Hinduism and still are being dictated by Brahmincal rituals carried on in daily practice of Sikh faith. Brahmincal practice has all this time influenced these traditions, there by superstitiously coloring the Sikh way of life. Sikh hierarchy over time either deliberately or unconsciously made decisions as to what should be emphasized or ignored. The only way to learn is by understanding the message given by the Guru;

ਗੁਰੁ ਸਮਝਾਵੈ ਸੋਝੀ ਹੋਈ ॥ਗੁਰਮੁਖਿ ਵਿਰਲਾ ਬੂਝੈ ਕੋਈ ॥

Gur Samjhaavai Sojhee Ho-ee, Gurmukh Virlaa Boojhai Koee.

When the Guru instructs, understanding is obtained. How rare is that Guru willed who understands. -----Guru Nanak, Raag Gauri, AGGS, Page, 224-8

ਲੇਖੈ ਗਣਤ ਨ ਛੂਟੀਐ ਕਾਚੀ ਭੀਤਿ ਨ ਸੁਧਿ ॥ ਜਿਸਹਿ ਬੁਝਾਏ ਨਾਨਕਾ ਤਿਹ ਗੁਰਮੁਖਿ ਨਿਰਮਲ ਬੁਧਿ ॥
Lekẖai gaṇaṯ na cẖẖūtī▫ai kācẖī bẖīṯ na suḏẖ. Jisahi bujẖā¬ė nānkā ṯih gurmukẖ nirmal buḏẖ.

When their accounts are called for, they shall not be released; their wall of mud cannot be washed clean. One who is made to understand - O Nanak, that Guru willed obtains immaculate understanding. -----Guru Arjan, Raag Gauri, AGGS, Page, 252-4

Emphasis has to be placed on earning spiritual knowledge as a prerequisite to spiritual elevation through understanding the message contained in and following it honestly, truthfully by selfless service of the humanity. There will always be some tension between those committed to finding the truth in a reasonably understanding scholarly way and those with inherited understanding, who wants to preserve their blind religious way. This challenge has to be dealt with human maturity in a constructive and creative way.


Cordially,
Virinder S. Grewal

Dear Randip Ji,

IMHO you can call these five theives or sins or lower animal instincts it makes no difference. These are an obstruction in progressing in spiritual growth. Sabd Guru teaches us that one should subjugate these five in order to develop the five virtues in an attempt to become a better human and if lucky with pre-ordained destiny to become ਜੀਵਨ ਮੁਕਤੁ (Dead while alive.
Cordially,
Virinder

VaheguruSeekr said:

Isn't that the true essence of studying Gurbani rather than doing Paath?

Click to expand...

Tejwantji,
You absolutely right. Only through Gurbani vichaar does the essence of its teaching come about. However, to me doing Paath is like meditation. It sets up the mind to concentrate at least for 30 half hour - 1 hour however abruptly along the line of Guru's teachings. We may not grasp all the nuances of it while reading it, but it gives the subconscious mind something to ponder.

WWJK
WWJF

ਸੇਵਕ ਸਿਖ ਪੂਜਣ ਸਭਿ ਆਵਹਿ ਸਭਿ ਗਾਵਹਿ ਹਰਿ ਹਰਿ ਊਤਮ ਬਾਨੀ ॥ਗਾਵਿਆ ਸੁਣਿਆ ਤਿਨ ਕਾ ਹਰਿ ਥਾਇ ਪਾਵੈ ਜਿਨ ਸਤਿਗੁਰ ਕੀ ਆਗਿਆ ਸਤਿ ਸਤਿ ਕਰਿ ਮਾਨੀ ॥ ਬੋਲਹੁ ਭਾਈ ਹਰਿ ਕੀਰਤਿ ਹਰਿ ਭਵਜਲ ਤੀਰਥਿ ॥ ਹਰਿ ਦਰਿ ਤਿਨ ਕੀ ਊਤਮ ਬਾਤ ਹੈ ਸੰਤਹੁ ਹਰਿ ਕਥਾ ਜਿਨ ਜਨਹੁ ਜਾਨੀ ॥

Sayvak Sikh PoojaN Sabh Aaveh Sabh Gaaveh Har Har Ootam Baanee, Gaave-aa SuNe-aa Tin Ka Har Thaa-ey Paavai Jin Sat Gur Ki Aage-aa Sat Sat Kar Maanee, Bolhu Bhaa-ee Har Keerat Har Bhavjal Tirath, Har Dar Tin Kee Ootam Baat Hai Santahu Har Kathaa Jin Janhu Jaanee.

All the Sikhs and servants come to worship and adore You; they sing the sublime Bani of the Eternal Akal Purkh. Their singing and listening is approved by the Akal Purkh; if they accept the Order of the True Guru as True, totally True. Chant the It's Praises, O Siblings of Destiny; the Akal Purkh is the sacred shrine of pilgrimage in the terrifying world-ocean. They alone are praised in Its Court, O Saints, who know and understand with reflection in daily life the Akal Purkh’s sermon.
-----Guru Ramdas, Raag Dhanasari, AGGS, Page, 669-14 & 15

Guru Amardas points on the subject in Raag Vadhans and Siri Raag;

ਸਤਿਗੁਰ ਨੋ ਸਭੁ ਕੋ ਵੇਖਦਾ ਜੇਤਾ ਜਗਤੁ ਸੰਸਾਰੁ ॥ਡਿਠੈ ਮੁਕਤਿ ਨ ਹੋਵਈ ਜਿਚਰੁ ਸਬਦਿ ਨ ਕਰੇ ਵੀਚਾਰੁ ॥ਹਉਮੈ ਮੈਲੁ ਨ ਚੁਕਈ ਨਾਮਿ ਨ ਲਗੈ ਪਿਆਰੁ ॥

Satgur No Sabh Ko Vaykhda Jayta Jagat Sansaar, Dithai Mukat Na Hova-ee Jichar Sabd Na Karay Veechaar, Ha-umai Mail Na Chuk-ee Naam Na Lagai Pi-aar.

Every one in the world beholds the True Guru. By seeing Him one is neither liberated nor the filth of his ego is removed, and neither has he enshrined love for the Naam, unless and until he/she contemplates the Word of Its Sabd,
-----Guru Amardas, Raag Vadhans, AGGS, Page, 594-11

The Gurbani/Sabd is only understood when one tastes (ਭੁੰਚੈ) its essence and get lost in to it. Mechanical reciting it in Akhand Paths or Nit names is just an individual satisfaction thinking one’s self as spiritual being.

ਪਾਠੁ ਪੜੈ ਨਾ ਬੂਝਈ ਭੇਖੀ ਭਰਮਿ ਭੁਲਾਇ ॥ ਗੁਰਮਤੀ ਹਰਿ ਸਦਾ ਪਾਇਆ ਰਸਨਾ ਹਰਿ ਰਸੁ ਸਮਾਇ ॥
Paath Parhai Naa Boojh-ee Bhaykhee Bharam Bhulaa-ay Gurmatee Har Sadaa Paa-i-aa Rasnaa Har Sas samaa-ay.

Akal Purkh cannot be understood by reading scriptures; the deceitful pretenders are deluded by doubt. Akal Purkh is always found through the Guru’s teachings, and the tongue is permeated with the Sublime Essence of the Akal Purkh.
-----Guru Amardas, Siri Raag, AGGS, Page, 66-18 & 19
Virinder