This action might not be possible to undo. Are you sure you want to continue?
Sri Guru Nanak Dev Ji says: ( Ang 723 )
m¯¥|ö mð¥ö H¯|ö H¥¯ö¥ Jö ¥| ÛðH| HöU N¯ 8M¯ v
Coming in seventy-eight (1578 BC), they will depart in ninety-seven (1597 BC), and then another
disciple of man will rise up.
Most of the Sikhs interpret this verse about the battle between Humayun and Sher Shah
Suri. They say that marad ka chela means Sher Shah Suri. According to them this verse
was composed to honor the Muslim ruler Sher Shah Suri.
Another interpretation is that `the Sikhs believe that the revelation of Guru Nanak is not
meant for one particular time and age. There can be more `seventy eights’ and ninety
sevens’ in the coming centuries, when something remarkable will happen and the Khalsa
will be a witness to that’.
Let us think deeply. This verse is true for ever and not for a particular period. If this verse is
for Humayun and Sher Shah Suri period, then will this verse have no meaning after that
period? The Holy verses of Gurbani are true for ever. So naturally we have to think deeply
to get its meaning.
There is mention of eight virtues in Gurbani as under:
1. Wisdom (gyan): is the complete knowledge of a set of religious
principles. It can be achieved by hearing good, thinking good and doing
good. A man of wisdom tries to achieve a high moral standard in his life and
interaction with others. According to Sikhism, the first step to wisdom is
to consider oneself as an ignorant person, who has to learn a lot in life.
2. Truthful Living (sat): This is more than 'truth'. It means living
according to the way of God i.e. the thoughts should match the words that a
person speaks and his actions should also match his words. Truthful living
brings a person closer to God.
3. Justice (niaon): means freedom and equal opportunities for all.
Respect for the rights of others and strict absence of attempts to exploit a
fellow being. Sikhism forbids the desire to loot another's property. It also
strictly instructs the Sikhs to show respect even for the women and children
of an enemy.
4. Temperance (santokh): means self control which has to be developed
through meditation and prayers. A Sikh has to banish evil thoughts from his
mind by constantly repeating Gods name and reciting prayers. Torture to the
body to develop self-control is not advocated in Sikhism
5. Patience (dhiraj): implies a high level of tolerance and empathy
for others. It requires control over ones ego and willingness to overlook
another's weakness or mistakes. It requires that a Sikh should be
strong willed, but kind hearted.
6. Courage (himmat): means bravery i.e. absence of fear. It is the
ability to stake one’s life for one’s convictions and for saving others from
injustice or cruelty.
7. Humility (nimarta): is a deliberate denial of pleasure at one's own
praise and admiration. It means underplaying one’s own strengths and
respecting the abilities of others. It is the antidote to 'ahankar' (ego).
8. Contentment (sabar): means refraining from worldly fears and
submitting oneself to the will of God. The typical worldly fears can be fear
of death, poverty, disrespect and defeat. It is this virtue that has given
the Sikhs the moral strength to withstand the various atrocities committed
on their community in the last three centuries.
Some of the verses out of hundreds are mentioned below, which show that a Sikh should
have the above qualities:
H|Fm H¥ H¥¤ |Nm¯ö v
Listening-truth, contentment and spiritual wisdom. ( Ang 3 )
H8J Uö H¥ N Û¤|ö H8 m¯8¯ö v
Truth is higher than everything; but higher still is truthful living. ( Ang 62 )
H¥ H¥¤ J¥ möU¯|H v
If a prayer is offered with truth and contentment,
¥¯ H|F H|U 8J¯M ¤¯|H v
The Lord will hear it, and call him in to sit by Him. ( Ang 878 )
H NÛ N|U ö H¯ö¥ NJ|m¥ U¯H ¥H¯ö¯ v
No one knows me; I am called Your slave.
UJ¯ UJ m¯¤¯ö¯ v
This is my support and sustenance. ( Ang 1005 )
M¯J¯ H8 |öm¯Û H|ö ¥H¯U|m v
The profit is earned by enshrining Truth and justice in the mind.( Ang 420 )
H8ö UJ Hm¯Û H ¥ 8U¯ |U¥ Nö|J v
Let patience be your purpose in life; implant this within your being. ( Ang 1384 )
JÛH ö¯¥ ö¯|M |¥ö¤ J U|U ö ¥H|J |UN ð¯|U v
Ego is opposed to the Name of the Lord; the two do not dwell in the same place. ( Ang 560 )
H¥ ¤¯J¯ö¯ ¤|öH H|öm¯ö v
Let self-control be the furnace, and patience the goldsmith. ( Ang 8 )
J|ö |¥H |8ö NU| ö¯|J Kö ¥H ¥Û U|ö N|ö v
Without that Lord, there is no other at all. Remove your fear, doubt and dread. ( Ang 83 )
Further there is mention of five devils (Shaitans) or five evils, which constantly misguide a
Sikh. These are Kam, Krodh, Lobh, Moh and Ahankar. Translated into English these words
mean lust/addiction, wrath/rage/anger, materialistic greed, attachment/worldly infatuation
and ego/pride respectively. These five major weaknesses of the human personality are at
variance with its spiritual essence. The common evils far exceed in number, but a group of
five of them came to be identified because of the obstruction they are believed to cause in
man's pursuit of the moral and spiritual path.
Sri Guru Amar Daas Ji says: ( Ang 600 )
|UH UJ| mU|ö ¤8 8ö ¥H|J N¯H N¤ M¥ HJ mJN¯ö¯ v
Within this body dwell the five thieves: sexual desire, anger, greed, emotional attachment and
m|H¥ MJ|J HöH¤ öJ| 8¥|J N|U ö HF ¤N¯ö¯ v
They plunder the Nectar, but the self-willed manmukh does not realize it; no one hears his complaint.
m¤¯ HN¥ m¤ ¥ö¥¯ö¯ 8¯¥ Nö N8¯ö¯ v
The world is blind, and its dealings are blind as well; without the Guru, there is only pitch darkness.
There are a few Sikhs, who guide themselves by the eight virtues. They cross one hurdle,
but there is more to go:
It is the primary aim of a Sikh to subdue the actions of these five inner evils and render
them useless. The actions of one's mind should be above, beyond and without interference
from these five inner urges or sins. It is a Sikh's duty not to base his life subject to these
five passions of the human heart. By taking these positive steps, the Five Evils are
overcome and rendered ineffective. By adopting this daily routine and discipline, a person's
actions become pure and rewarding to the soul and the negativity of the person is removed.
Sri Guru Arjan Dev Ji says: ( Ang 1083 )
¤8 HöU |HU|N M 8¯¤J ¤|ö H8ö| N8M ¤ö¯ v0v
Tie up the five demons of desire with faith, charity and contentment, and you shall be acceptable.
So the Sikhs, who adopt those eight virtues have crossed the river. But a Sikh, who
controls the five devils ( Shaitans ) also, is the real Marad ( manliest of a man ) as
described by Sri Guru Arjan dev Ji.
Sri Guru Arjan Dev Ji says ( Ang 1083 ):
H¯ NÛ |HJö |HJö |HJö¥¯ö¯ v
One who is blessed with the mercy and compassion of the Merciful Lord,
HU| HöU HöU HöU¯ö¯ v
Is the manliest man among me?
Bhai Gurdas Ji says:
¥J ¤N|JU HöU mNH¥¯ ¥|öm¯H |UNM¯ |
Hail! The Impervious Being was manifested and heralded as the one and only hero.
Now think about this for a second. What does ath tre and jaan sataanve and hor bhi
uthsi marad ka chela mean?
ath means (eight) and tre means (swim across). Sataanve means (shaitans).
So the meaning is clear that those Sikhs, who have adopted those eight virtues have
crossed the river ( ath tre ) and a Sikh, who subdues the five devils ( Shaitans ) also in
addition to grasping those eight virtues is ( the real disciple ‘chela’ of Sahib Sri Guru
Gobind Singh Ji). So Gurbani is true for ever and not for any particular period.
If I have said anything which may have offended anyone or is incorrect,
seeing me as someone with lesser knowledge, please forgive me.
( Inserted by Balbir Singh M.A. humble servant of Dhan Dhan Baba Isher Singh Ji of
This action might not be possible to undo. Are you sure you want to continue?
We've moved you to where you read on your other device.
Get the full title to continue listening from where you left off, or restart the preview.