Numeral 5 – The Five Qualities to Imbibe

Shed lust, anger, illusory pleasures (things transitory) and jealousy, like losing them in gambling; and let sharing, contentment, compassion, dutifulness and truthfulness enter the mind (SGGS, p 379).

We shall discuss the negative qualities later. Let us briefly discuss those that should be imbibed.

Sat – ਸਤ

Sat has two meanings truth and sharing or donating. For our discussion the latter has been taken because Sach or truth is already one of the five. In the context of donating we read in Asa Di Vaar:

ਸਤੀਆ ਮਨਿ ਸੰਤੋਖੁ ਉਪਜੈ ਦੇਣੈ ਕੈ ਵੀਚਾਰਿ ॥ ਦੇ ਦੇ ਮੰਗਹਿ ਸਹਸਾ ਗੂਣਾ ਸੋਭ ਕਰੇ ਸੰਸਾਰੁ ॥

The donors feel happy thinking of donating; they give but and ask a thousand times (from the Divine), and seek to be praised in the world (SGGS, p 466) .

Seva or service is one of the two pillars of Sikhi, the other being Simran or remembrance of Naam, the Creator’s virtues. Seva is done in many ways; the most commonly understood are those with tann, mann and dhann i.e. with body, mind and money or resources. But this money should be earned by honest means. Guru Nanak when describing degeneration in ethical living, says:

ਸਤੀ ਪਾਪੁ ਕਰਿ ਸਤੁ ਕਮਾਹਿ ॥ ੧ ੯੫੧

The donors earn by unfair means but show they act in truth (SGGS, p 951).

ਜੇ ਮੋਹਾਕਾ ਘਰੁ ਮੁਹੈ ਘਰੁ ਮੁਹਿ ਪਿਤਰੀ ਦੇਇ ॥ ਅਗੈ ਵਸਤੁ ਸਿਞਾਣੀਐ ਪਿਤਰੀ ਚੋਰ ਕਰੇਇ ॥ ਵਢੀਅਹਿ ਹਥ ਦਲਾਲ ਕੇ ਮੁਸਫੀ ਏਹ ਕਰੇਇ ॥ ਨਾਨਕ ਅਗੈ ਸੋ ਮਿਲੈ ਜਿ ਖਟੇ ਘਾਲੇ ਦੇਇ ॥੧॥

If a robber robs a house and then gives in charity in the name of his forefathers; (If such things can benefit the dead) the plunder is identified and his ancestors are labeled thieves before God, the hands of the clergy that enables such charity are cut; this is how God delivers justice; one receives in the hereafter what one earns with honest labor and then shares (SGGS, p 472). Service is a virtue if one serves without having any benefits from it in mind but just feel happy doing it. Guru Nanak says:

ਸੇਵ ਕੀਤੀ ਸੰਤੋਖੀਈ ਜਿਨ੍ਹ੍ਹੀ ਸਚੋ ਸਚੁ ਧਿਆਇਆ ॥ ਓਨ੍ਹ੍ਹੀ ਮੰਦੈ ਪੈਰੁ ਨ ਰਖਿਓ ਕਰਿ ਸੁਕ੍ਰਿਤੁ ਧਰਮੁ ਕਮਾਇਆ ॥

Those who remember the Eternal Lord, feel happiness in serving; they avoid evil and fulfill their duties in virtuous ways (SGGS, p 466-67).

Such people do not think they give in charity; they just share in the principle of sharing, vand chhakna (ਵੰਡ ਛਕਣਾ).

Santokh – ਸੰਤੋਖ

Santokh, Hindi equivalent Santosh represents happiness as discussed above. Its literal meaning is contentment and refers to a state of mind in which one feels satisfied and craves no more. We read in Sukhmani Sahib:

ਸਹਸ ਖਟੇ ਲਖ ਕਉ ਉਠਿ ਧਾਵੈ ॥ ਤ੍ਰਿਪਤਿ ਨ ਆਵੈ ਮਾਇਆ ਪਾਛੈ ਪਾਵੈ ॥ ਅਨਿਕ ਭੋਗ ਬਿਖਿਆ ਕੇ ਕਰੈ ॥ ਨਹ ਤ੍ਰਿਪਤਾਵੈ ਖਪਿ ਖਪਿ ਮਰੈ ॥ ਬਿਨਾ ਸੰਤੋਖ ਨਹੀ ਕੋਊ ਰਾਜੈ ॥ ਸੁਪਨ ਮਨੋਰਥ ਬ੍ਰਿਥੇ ਸਭ ਕਾਜੈ ॥ ੫ ੨੭੯

Man, after earning thousands runs after millions, but chasing mammon he is never satisfied; he seems to enjoy vice in various forms, but is not satiated and dies many a (moral) death, (the truth is) no one is satiated in the absence of contentment and man lives in dreams that do not materialize (SGGS, p 278-79).

Man is for ever asking for more, the more he gets the more he asks. If he does not get more he complains. The fifth guru says in Sukhmani sahib:

ਦਸ ਬਸਤੂ ਲੇ ਪਾਛੈ ਪਾਵੈ ॥ ਏਕ ਬਸਤੁ ਕਾਰਨਿ ਬਿਖੋਟਿ ਗਵਾਵੈ ॥ ਏਕ ਭੀ ਨ ਦੇਇ ਦਸ ਭੀ ਹਿਰਿ ਲੇਇ ॥ ਤਉ ਮੂੜਾ ਕਹੁ ਕਹਾ ਕਰੇਇ ॥

Man will wrap up ten benediction, but complain if he does not get one; what will the ignorant man do if the Lord does not give one and takes away the ten? (SGGS, p 268).

Guru Nanak says that what we wish to have cannot be demanded only prayed for:

ਜਿਸ ਦਾ ਦਿਤਾ ਖਾਵਣਾ ਤਿਸੁ ਕਹੀਐ ਸਾਬਾਸਿ ॥ ਨਾਨਕ ਹੁਕਮੁ ਨ ਚਲਈ ਨਾਲਿ ਖਸਮ ਚਲੈ ਅਰਦਾਸਿ ॥੨੨॥ Man should acknowledge and praise the beneficent Master: we cannot order the Lord, only pray to Him (SGGS, p 474). The answer lies not in asking for things but for the Lord Himself, His grace is the source of all happiness.:

ਵਿਣੁ ਤੁਧੁ ਹੋਰੁ ਜਿ ਮੰਗਣਾ ਸਿਰਿ ਦੁਖਾ ਕੈ ਦੁਖ ॥ ਦੇਹਿ ਨਾਮੁ ਸੰਤੋਖੀਆ ਉਤਰੈ ਮਨ ਕੀ ਭੁਖ ॥ ੫ ੯੫੮

O Lord asking for any thing but You is adding to miseries; pray grant me Your contenting Naam that satiates craving of the mind (SGGS, p 958).

Daya – ਦਇਆ

The literal meaning of Daya is compassion. It refers to the desired human quality of every one sharing what others go through and trying to help. The Gurmat teaching of Vand Chhkna i.e. sharing is an example of this. Compassion is a fundemental Divine virtue by which the Creator shows unsolicited compassion and is called Dayal or the abode of Daya, the store-house of compassion. The fifth Guru says:

ਹੋਇ ਦਇਆਲੁ ਕਿਰਪਾਲੁ ਪ੍ਰਭੁ ਠਾਕੁਰੁ ਆਪੇ ਸੁਣੈ ਬੇਨੰਤੀ ॥

Being the treasure house of compassion, the Lord listens to the prayer on His own (SGGS, p 625).

Let us now discuss Daya as a human virtue. We recite in Asa Di Vaar:

ਸਚੁ ਤਾ ਪਰੁ ਜਾਣੀਐ ਜਾ ਸਿਖ ਸਚੀ ਲੇਇ ॥ ਦਇਆ ਜਾਣੈ ਜੀਅ ਕੀ ਕਿਛੁ ਪੁੰਨੁ ਦਾਨੁ ਕਰੇਇ ॥

A person is truly virtuous if he receives the teaching of truthfulness, shows compassion to living beings, does virtuous deeds and shares some of his wealth with others (SGGS, p 468).

One who practices Daya is blessed; such a person does not have to think of rituals like taking baths or visiting places of pilgrimage:

ਸਤੁ ਸੰਤੋਖੁ ਦਇਆ ਕਮਾਵੈ ਏਹ ਕਰਣੀ ਸਾਰ ॥ ਆਪੁ ਛੋਡਿ ਸਭ ਹੋਇ ਰੇਣਾ ਜਿਸੁ ਦੇਇ ਪ੍ਰਭੁ ਨਿਰੰਕਾਰੁ ॥੩॥ ੫ ੫੧

Truthfulnes, contentment and compassion are superior qualities; these are achieved by one who gives up ego and considers himself the dust of the feet of all and comes by Divine grace (SGGS, p 51).

ਸਚੈ ਮਾਰਗਿ ਚਲਦਿਆ ਉਸਤਤਿ ਕਰੇ ਜਹਾਨੁ ॥ ਅਠਸਠਿ ਤੀਰਥ ਸਗਲ ਪੁੰਨ ਜੀਅ ਦਇਆ ਪਰਵਾਨੁ ॥ ਜਿਸ ਨੋ ਦੇਵੈ ਦਇਆ ਕਰਿ ਸੋਈ ਪੁਰਖੁ ਸੁਜਾਨੁ ॥

One who follows the path of truth is praised by the world; he displays compassion and has the fruit of visiting of all the places of pilgrimage and virtuous deeds; this is given to one on whom the Almighty shows compassion; such a person is wise (SGGS. p 136).

ਮਨਿ ਸੰਤੋਖੁ ਸਰਬ ਜੀਅ ਦਇਆ ॥ ਇਨ ਬਿਧਿ ਬਰਤੁ ਸੰਪੂਰਨ ਭਇਆ ॥

One whose mind is contented and shows compassion for all, has the purpose of his ritual fast fulfilled (SGGS, p 299).

Compassion comes when one thinks of the good of others, that is the true meaning of education and knowledge:

ਵਿਦਿਆ ਵੀਚਾਰੀ ਤਾਂ ਪਰਉਪਕਾਰੀ ॥ ਜਾਂ ਪੰਚ ਰਾਸੀ ਤਾਂ ਤੀਰਥ ਵਾਸੀ ॥੧॥ —-ਦਇਆ ਦਿਗੰਬਰੁ ਦੇਹ ਬੀਚਾਰੀ ॥ ਆਪਿ ਮਰੈ ਅਵਰਾ ਨਹ ਮਾਰੀ ॥੩॥ ੧ ੩੫੬

One who contemplates on his learning, engages in the good of others;—the Jain Digambar wears no clothes to show renunciation; real compassion is when helps others at the cost of one’s own comfort (SGGS, p 356).

Compassion is a quality,therefore that is attained by thinking of the good of others. That is real Seva.

Dharam- ਧਰਮ

Dharam or Dharma as it is called in English language has wide coverage including dutifulness, ethical living and religion. Dutifulness means faithfully carrying out the role for which one takes birth or is placed. This is called obeying Divine commands or laws of nature, and means living naturally in the given environment It also means obeying the laws of the land.

Dutifulness is the means to ultimately unite with God breaking all barriers. Guru Nanak asks and answers a question in Japu Ji:

ਕਿਵ ਸਚਿਆਰਾ ਹੋਈਐ ਕਿਵ ਕੂੜੈ ਤੁਟੈ ਪਾਲਿ ॥ ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ ॥੧॥ Question: How do we overcome the obstacle of falsehood and reach the Truth? Answer: Live according to the preordained commands (SGGS, p 1). ਰਾਤੀ ਰੁਤੀ ਥਿਤੀ ਵਾਰ ॥ ਪਵਣ ਪਾਣੀ ਅਗਨੀ ਪਾਤਾਲ ॥ ਤਿਸੁ ਵਿਚਿ ਧਰਤੀ ਥਾਪਿ ਰਖੀ ਧਰਮ ਸਾਲ ॥ ਤਿਸੁ ਵਿਚਿ ਜੀਅ ਜੁਗਤਿ ਕੇ ਰੰਗ ॥ ਤਿਨ ਕੇ ਨਾਮ ਅਨੇਕ ਅਨੰਤ ॥ ਕਰਮੀ ਕਰਮੀ ਹੋਇ ਵੀਚਾਰੁ ॥ ਸਚਾ ਆਪਿ ਸਚਾ ਦਰਬਾਰੁ ॥ The (day and) night according to the sun, the lunar movements, air, water, fire and the nether regions; among them is located the earth which is nominated as the place for performing one’s duties; on it are creatures of different types and names; all of them are judged by their deeds, past and present; the True Master administers true justice (SGGS, p 7). Ethics are the universally accepted rules of conduct. Although these are essentially personal they affect others. For example acts of violence, stealing, lust, telling lies and the like affect others. These are secular in nature but are covered in the scriptures of all religions. This is important because in the absence of a commitment to one’s religious teachings one tends to act in personal interest which may not be ethical. The fifth Guru says:

ਪਰ ਕਾ ਬੁਰਾ ਨ ਰਾਖਹੁ ਚੀਤ ॥ ਤੁਮ ਕਉ ਦੁਖੁ ਨਹੀ ਭਾਈ ਮੀਤ ॥੩॥ 5 386

Do not wish ill for others and you will not suffer, my friend (SGGS, p 386). ਜੇਹਾ ਬੀਜੈ ਸੋ ਲੁਣੈ ਕਰਮਾ ਸੰਦੜਾ ਖੇਤੁ ॥ The human body is like an agricultural field, the deeds are its seeds, one reaps what one sows (SGGS, p 134). Conforming to the edicts of one’s religion is Dharam; in fact religion is Dharam. There is a feeling among some that religion is the cause of most of the ills in the world, particularly violence. That is because every one seems to think his religion is the only or the best way to God. Gurbani, the Guru’s word as enshrined in Sri Guru Granth Sahib, asks man to shed this attitude and defines the superior religion thus:

ਸਰਬ ਧਰਮ ਮਹਿ ਸ੍ਰੇਸਟ ਧਰਮੁ ॥ ਹਰਿ ਕੋ ਨਾਮੁ ਜਪਿ ਨਿਰਮਲ ਕਰਮੁ ॥

Among all the religions the most superior is to remember God and live a clean life (SGGS, p 2660).

ਸਗਲ ਮਤਾਂਤ ਕੇਵਲ ਹਰਿ ਨਾਮ ॥ ਗੋਬਿੰਦ ਭਗਤ ਕੈ ਮਨਿ ਬਿਸ੍ਰਾਮ ॥God’s Name covers all religions; the Master abides in the mind of the devotee (SGGS, p 296).

A religion that teaches submission to God and to carry out divine commands, is the religion of all.

An examination of the above will show that the whole concept of Dharam boils down to obeying the laws of nature, of the land, ethics and the religious edicts. These all get covered by dutifulness.

Sach – ਸਚੁ

Sach literally means true or the truth with falsehood as its opposite. Sach is also indicative of permanence and the quality of being eternal. Truth always remains the truth and is not dependent on time or situations. This is how God, the Universal Truth is described:

ਆਦਿ ਸਚੁ ਜੁਗਾਦਿ ਸਚੁ ॥ ਹੈ ਭੀ ਸਚੁ ਨਾਨਕ ਹੋਸੀ ਭੀ ਸਚੁ ॥੧॥ God has been the Truth from the beginning, from the beginning of the ages; He is the Truth now and for ever shall be the Truth (SGGS, p 1).

The third guru says that truth never gets out of date and God is not affected by time:

ਸਚੁ ਪੁਰਾਣਾ ਨਾ ਥੀਐ ਨਾਮੁ ਨ ਮੈਲਾ ਹੋਇ ॥ Truth never gets old and God’s Naam never gets stained (SGGS, p 1248). That is why in Gurbani Sach is often used for God: ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਸਚਾ ਨਾਮੁ ਮੰਨਿ ਵਸਾਵਣਿਆ ॥ ਸਚੇ ਸੇਵਹਿ ਸਚਿ ਸਮਾਵਹਿ ਸਚੇ ਕੇ ਗੁਣ ਗਾਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥ ੩ ੧੧੬ I am sacrifice for the True Naam abiding in my mind; those who serve the Truth, praising the True Master they merge in the Truth. Pause, (SGGS, p 116). This quality of truth in humans is God-given:

ਜੋ ਸਚੈ ਲਾਏ ਸੇ ਸਚਿ ਲਗੇ ਨਿਤ ਸਚੀ ਕਾਰ ਕਰੰਨਿ ॥ ਤਿਨਾ ਨਿਜ ਘਰਿ ਵਾਸਾ ਪਾਇਆ ਸਚੈ ਮਹਲਿ ਰਹੰਨਿ ॥ ਨਾਨਕ ਭਗਤ ਸੁਖੀਏ ਸਦਾ ਸਚੈ ਨਾਮਿ ਰਚੰਨਿ ॥੮॥ ੩ ੭੦

Those whom the True Lord motivates take to the truth and act truthfully; they get to abide in Nij Ghar, the True Master’s mansion; the devotees who engage with True Naam for ever live in comfort (SGGS, p 70).

Truth is not only for saying but must be practiced and become part of life. Guru Nanak says:

ਸਚਹੁ ਓਰੈ ਸਭੁ ਕੋ ਉਪਰਿ ਸਚੁ ਆਚਾਰੁ ॥੫॥ ੧ ੬੨

Truth is above everything else but higher still is truthful living(SGGS, p 62).

The third Guru in a Shabad on pages 564-65 of SGGS details the qualities that make a truthful person. The Shabad starts with:

ਸਚੀ ਬਾਣੀ ਸਚੁ ਧੁਨਿ ਸਚੁ ਸਬਦੁ ਵੀਚਾਰਾ ॥ ਅਨਦਿਨੁ ਸਚੁ ਸਲਾਹਣਾ ਧਨੁ ਧਨੁ ਵਡਭਾਗ ਹਮਾਰਾ ॥੧॥ ਮਨ ਮੇਰੇ ਸਾਚੇ ਨਾਮ ਵਿਟਹੁ ਬਲਿ ਜਾਉ ॥ ਦਾਸਨਿ ਦਾਸਾ ਹੋਇ ਰਹਹਿ ਤਾ ਪਾਵਹਿ ਸਚਾ ਨਾਉ ॥੧॥ ਰਹਾਉ ॥

It is my good fortune when I praise the Truth through the true Word, in true music and contemplating on the Truth; O my mind be sacrifice to the True Naam. The way to receive the True Naam is to serve the servants of the Master (SGGS, p 564-65).

And then says that truth must be reflected in thought, word, deed, profession, dealings, food, and apparel.

These five qualities thus tell us what makes a Gurmukh, one who follows the Guru as agaist the the self oriented Manmukh.

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