WaheGuru Ji Ka Khalsa, WaheGuru Ji Ki Fateh!
ROMANIZACION DEL GURUMUKHI
soohee mehalaa 5 raas ma(n)ddal keeno aakhaaraa sagalo saaj rakhiou paasaaraa 1 rehaao bahu bidhh roop ra(n)g aapaaraa paekhai khusee bhog nehee haaraa sabh ras laith basath niraaraa 1 baran chihan naahee mukh n maasaaraa kehan n jaaee khael thuhaaraa naanak raen sa(n)th charanaaraa 2245
SOOHEE, 5 GURÚ:El Señor ha done in this world stage, he formed the extension of the whole creation. 1 He paused formed in various ways, with unlimited colors and shapes. He watches over him with joy, and he never tires of enjoying. He enjoys all the pleasures, and yet he remains free. 1 He has no color, no signal, no mouth and no beard. I can not describe his work. Nanak is the dust of the feet of the Saints. 45Domingo February 2, 3 Jayth (Nanakshahi Samvat 541) (Page: 746)
"The Concept of Evil in Sikhism, FIVE THIEVES OF THE SOUL"
"The Lord has done in this world stage , He formed the extension of the whole creation. "SGGS 746
POPULAR RELIGION
The Sangat in general is not clear about the definition of evil spirits or ghosts but there is a clear concept in Sikhism, because He is the Universal Creator both the visible and the invisible comes from his "Hand." popular belief that a person can be "owned" by a ghost or demon with the consequent weakness of will that often could also be a mental illness. But only Akal exists in all universes, it is the manifestation of Akal. However, as there are souls to the body so there are no souls body. Therefore, it is said in Gurbani: Kot Kai Jachh Pishach Kinnear, Kinnear Jachh Pishach Kot Kai, Kai Kot Kot Bhote MrigachKai Bhote Pret Pret Sukar Sukar MrigachKai means a lot, Kot means 10 million comes from the word Jachh Yaksha, a almost human entity type (such as those mentioned in Akalustat) may be native to Sri Lanka before the Sinhalese arrived from northern India to there. Kinnear were men of high mountains of Himachal Pradesh Kinnaour (both are mentioned in Hindu mythology as well as semi-divine creatures.) Pishach is a kind of ghost, a vampire. Pret Bhote, both used to ghost. Prest could be a ghost who never had a human body, whereas that is a ghost bhoot, at least, would have been born as a human being or may be another type of organism, however, can be saved. Suker is the pig. Mriga is ciervos.Sin however, so the ghosts could exist for which lacks faith in Akal. Since the mind is empty of Akal is always in bad mood. Therefore, dead or evil spirits could fill the empty place and try to use that body for all unfulfilled desires (during his life there, so you still can not get salvation because they have not come of earthly desires) . (Giani Sant Singh Ji Mask on one of his sermons said some similar things). In Sikhism there tightly schools sotienen this position as that of Baba Ustad Vidiya Ji.Shaster Vadbhag Singh in Delhi, shares this view and Ustad so far succeeded in re-convert sikh Ducky swaroop.Muchos Radha Swamis (with Hindu influence) No can solve the problem, but the school deBaba Vadhbhag Singh Ji was able to resolve this. Also why many Radha Swamis have left the cult and have adhered to Sikhism and Guru Granth Sahib. Now explain the theological concept of Sikhism about evil, for in future deliveries continue to develop research on the possible "incarnation" of it, in such forms as rakshasas (demons), ghosts and apariciones.LOS FIVE THIEVES THE Evils or five thieves ALMACinco or Panj Vikar pancadokh or recognized in the Sikh Scripture, Guru Granth Sahib.Según Sikhism are the five major weaknesses of personality that affect their spiritual being. The common evils far exceed in number, but a group of five of them came to be identified because of the obstruction is believed that they cause in the pursuit of moral and spiritual journey of man. The group of five evils in Punjabi is: kam (lust), krodh (Rage or uncontrolled anger), lobha (Greed), moh (Tie or emotional attachment) yahankar (ego) The word 'evil' here may understood to represent the Punjabi connotation of "sin", Dokhan (default) or kilbikh (disgrace). Gurbani warns us well on these five: Within this body dwell the five thieves: sexual desire, anger, greed, emotional attachment and egotism. "They take the nectar (the gurmukhs), but not manmukh understands, no one hears his queja.El world is blind, and their relationships are also blind, without the Guru, there is only darkness. "SGGS Page 600El Number Five (Panj, sauce) is traditional and has been used in a variety of contexts . One finds repeated references to penta in philosophy, religion, ethics, mythology and history of India. The god Shiva has five faces, your name Pancanana, the Buddha looked at the human personality into five aggregates (the panca-skandha) and extended five moral precepts (the Pancasila), the Upanishads speak of the five fires (the pancagni) and five sheaths or sheaths that surround the ego (the pancakosah) Jainism has its five votes (pancavratas) and the system of Yoga his five abstentions (yama) and five points (niyamas) are five sense organs, five organs of action, five sense objects, five gross and subtle elements (panca Mahabhuta the panca tattva or .) There are also five makaras traditions of Tantra Yoga, five later kakars of Sikhism and the first five members of the Khalsa community and so on. The list of penta (the pancakes) can be extended. However, theologically, no special significance attached to number five in the group of diseases believed to be only five human failures are strong impediments to progress espiritual.La early Vedic literature does not contain a reference to the concept of five evils of the moha conditions, kama, and aham krodha occur in the Vedic texts, but they are not listed as a series of evils. Moreover, these words do not seem to have any significant relationship ethical, ideological or soteriological in Vedic age. In the wisdom ascetic non-Vedic tradition, the munis and Sramanas proposed waiver philosophy and methods of control of the senses. The impact their ideas and practices by the teachers felt the Upanishads. Thus in the Upanishads, but they do not condemn kama or desire, is aware of the evils like raga or passion, avidya or ignorance, moha or delusion, and ahankara or selfishness. These evils are mentioned and condemned in some of the post-Buddhist Upanishads as Prasna, Svetasvatara, Aitareya, Isa and Mundaka. The last-named text refers to 'the wise ones who have destroyed the defilement' (the ksinadosah), but does not list the meaning of 'shame'. However, philosophers had been exposed Sramanas soteriological techniques that the uprooting of all evil and imperfections was considered the "sine qua non 'for last discharge. It's in the teachings of Kapilamuni, Parsvanatha, Sakyamuni and Mahavira, where one finds a detailed discussion of the nature and function of kama, krodha, lobha, moha and ahankara and many other vices afínes.Los old Pali texts contain three lists of evils and factors that obstruct meditation and moral perfection. The list of five 'hindrances (Nivaran) is sensual desire, ill will, sloth and torpor, restlessness and skeptical doubt. These hindrances in the mental vision of man-made blind are difficult. The list of ten 'fetters (sanyojanas), what is the link to sansara, includes: the belief in a permanent individuality, doubt skepticism, belief in the effectiveness of no more 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 ignorancia.El first two in the list of five hindrances, sensual desire (kamacchanda) and sick or evil actions are the same as the first two in the list of the five evils mentioned in the Sikh canon. Similarly, belief in a permanent individuality (satkayadrsti), sensual passion (kamaraga), ill will, conceit (mana) and ignorance (the avidya), included in the Buddhist list of ten obstacles, is comparable to selfishness, lust, anger, pride and deceit or attaching Sikhismo.La Buddhist third list of ten 'disgrace (kilesa of Pali, kalesh of Punjabi), includes the following: greed (lobha), hatred (dosa), delusion (moha), conceit (mana), false vision , skeptical doubt, laziness, distraction, shamelessness and recklessness. In this list, again, the first four (least lust), are almost identical to those included in the list of the five evils (kama). This last evil is mentioned separately and repeatedly in the Buddhist scriptures in Pali and Sanskrit. Similarly anger (krodha) is mentioned separately as a powerful enemy of the good life. The early Buddhist sources describe the triad of lobha, dosa (dvesa), and moha as the three roots of evil (akusala-mule). One of the Buddhist word for evil is normal klesa can be translated as' shame 'or' depravity.'' A list of six dishonor found in some Buddhist Sanskrit sources and includes the passion (raga), ill action (pratigha), conceit (mana), ignorance (avidya), false vision (kudrsti), and skeptical doubt (vichikitsa .) Jaina sources also contain details about the evils and disgrace. Are all the five evils of the list of Sikh repeatedly mentioned in the sacred literature of Jainism. The Avasyakasutra has a list of eighteen sins which include among others the wrath (krodha), conceit, delusion (maya), greed and ill actions. The Jaina term for evil is normal 'dirt' or 'passion' (kasaya). The Dasavaikalikasutra about four kasaya. anger, conceit, deceit and greed, the rebirth of the case. The mention Uttaradhyayanasutra moha, trsna (synonymous with kama) and the sources lobha levelof Yogasutra (II. 3) has a list of five defilements or hindrances called panca-klesah. These are ignorance (avidya), egoism (asmita), passion (raga), ill actions (dvesa) and actions to live (abhinivesa). We should note here that avidya moha equals, the asmita ahankara is identical with, the raga is similar to the kama, the dvesa krodha is no different, and the abhinivesa belongs to the category of lobha understood as the continued desire for existence in the Bhagavadgita sansar.El describe all the five evils though they are not listed as being one penta. The text mentions the kama as desire and at any given time is identified with the krodha. In addition to the Kama and the Bhagavadgita mentions krodha passion (raga), bad actions, attachment, deception, selfishness, greed, conceit and ignorance (ajnana), employing the conditions as pope, dosa and kalmasa for impurities or disgrace. In one verse, describes arrogance, conceit, anger, speech ignorance as harsh and demonic qualities. The medieval Buddhist, Jain and Brahmanical authors in their religious and philosophical works continued to discuss the meaning, nature and methods of eliminating the five evils. Tantric adepts (siddha) recommended quite radical techniques to combat bad psychological forces, especially through the method of 'the passions victory over the negative passions. "May also be mentioned here Tulasidas that in a series of verses quadriparti (chaupais) in Ramacharitamanasa recognizes the universality of kama, krodha, lobha, moha, mana and trsna not only afflict men but also dioses.No There is no philosophical or theological explanation of the five evils, collectively or individually, in the Sikh Scripture, but the man was repeatedly warned against them. They have called diseases that afflict human beings with disastrous effects. The penta bad is mentioned but in many places in the Holy Book. In at least five cases the list is as follows: kam, krodh, lobha, moh and abhiman or ahankara. Instead of moh and have anger and ninda abhiman. Here the word anger can be interpreted as meaning 'born of selfishness poisoning. " The word ninda means, slander, smear, or gossip. In a hymn of Kabir's list is: trishna (beg), kam, krodh, anger and Mats as the five evils. Trishna word means "desire of the media ', while the word matsa means jealousy. Often the five evils are called 'five' (panch) or (sare panch of). The five sense organs (jnanendriyas) are also often called 'five. "While it is permissible to identify haumai ahankara, the fact is that the haumai not included in the penta bad and the scripture came to the conclusion that is considered a greater evil in addition to those that form the penta. May be added that haumai or selfishness, the personality system, the belief in one's individual existence is the foundation of all other evils. From this point of view, may include the ahankara as an offshoot of haumai. The assertion or statement of 'I' runs in the opposite direction to the statement 'You', the awareness of 'the very existence' or the very existence of one '(sva-bhava or atma-bhava) is diametrically opposed to the aware of the existence of God. In a system where the one reality of God (Ek Onkar) is the first principle, there can be no room for the reality of a 'personal existence' or the very existence of one, apart from or together with the existence of God. To say that God alone is the reality and that there is no other reality that belongs to someone else, and that there is no someone else who may require an independent reality. The truth is that there is truth in the haumai.No However, this unreal reality, this false ego haumai there. It is unreal and untrue from the point of view of God is the only absolute Reality, is real from the standpoint of the lifetime of the creatures involved in the sansar. These creatures have made a reality as their own, each being shackled was apparently convinced of his own existence, this conviction flourishes in ignorance of the reality of God. There can be no such thing as the co-existence of God and not-God, the reality and falsehood can not co-exist and can not co-exist in light and darkness. Therefore, where there is knowledge of God's reality is no one reality itself, and vice versa where no knowledge of the existence of one or haumai, there is a lack of knowledge of the existence of God. The Scripture says: "ta jai kant haumai samai" God can be understood only when one eradicates selfishness "(SGGS, 750), literally, '(a) binds to (A) the Lord only when selfishness is gone." The five evils, lust, anger, greed, attachment and selfishness, flourish in the land of the belief in one individualized existence. Destroying the doctrine of the existence of one or the belief in one's individual reality, the wise (Sant, Sadh) the gate of a stroke, as well as the entire catalog of ills. Desire, anger, greed, infatuation, selfishness, passion, jealousy, hypocrisy, pride, deception, misrepresentation, violence, doubt, and ignorance and other forms of depravity listed in the Guru Granth Sahib does not affect who has overcome his own ego and has found his being in reality God. Liberation (mukti, mokh) is the extinction of all evil haumai.El led by Sikh canon also points the way to extinguish evils of all kinds. It is recognized that the five evils afflict all beings in the Sansa and it is difficult to control. Still able to conquer not explicit in the theological framework of Sikhism, is directed mostly to the moral training of a Sikh, in fact going to control the senses and eradicate evil. The release form must throw off the yoke of penta first. No progress can be made towards the realization of God without rejecting the evils of the compass. Kabir says, "I just touched the feet of the Lord who are freed from desire, anger, greed and attachment-Kamu krodhu lobhu Mohu bibarjit haripadu chinai soi (SGGS, 1123). The loving devotion (bhagti, bhakti) to God is, according to Sikhism, the way past the defense. One can only love God when one has destroyed the self-love, which means that the devotee should be humble and must surrender totally to God. The Gurus emphasize the need to take refuge in God . To this end, one must give pride first (for men). Constant awareness of God (simran) is the panacea for all of them. Who wraps up the lotus feet of the Lord in his heart destroys the sins of many lifetimes. Devotion to God eradicate the evils in a moment and purifies the body (SGGS, 245). You can see the destruction of two evils as a cause and consequence of the practice of nam simran. Knowledge of the presence of God only comes when the lust, anger, greed, attachment and selfishness have devoted party, when the devotee lives in constant awareness of God, the evils do not touch. Such a person is simply for the pleasure and pain, because he has escaped the evils as lobha, moh and abhiman. The Guru Tegh Bahadur described as wise as liberated while still alive and calls him an image of God on earth (SGGS, I426-27). Another way to overcome the haumai and other diseases is to keep the company of the saints (Sadh Sangat) who radiate powerful qualities. One kills lust, anger, greed and other evil depravity of age (Kali Yuga) taking refuge in the sangat, the holy fellowship. Getting rid of the most powerful of evil, selfishness, who can make the admission to this sacred society. "Selfishness stops when you take the company of saints" (SGGS, 271). A third method of overcoming the evils is to submit himself to the instruction the spiritual preceptor (Guru). "Who wants to overcome the five evils must follow his teaching. Wisdom from the teacher is like a swift sword (Karara of kharagu) which cuts through the confusion, infatuation, greed and selfishness "(SGGS, 1087). That celebrates the virtues of God through the favor of the wise (the prasadi of sant) destroys lust, anger and madness born of selfishness (the unmade). Guru Nanak in the Sidh Gosti preceptor says that without the efforts of one does not come to fruition. There may be judged the importance of maintaining the holy preceptor instruction, the concept of 'guidance of the Guru to the person' (the Gurmukh) so central to Sikh moral system. A Gurmukh is the one who has turned his face towards the Guru, that is, a person who by practicing what the Guru teaches has escaped the depravity and lives in the Divine presence. He achieved this position by conquering the evils under the guidance of the Guru and in life remains connected with the Supreme Reality. In the end it will have achieved the five virtues: Sat - VerdadSantokh - ContentamientoDaya - CompasiónNimrata - HumildadPyare - Amor "The Lord has done in this world stage, he formed the extension of the whole creation." 746 SGGS
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