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Evil Spirits |
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1. When the mind is polluted by sin and shame, it is cleansed by the love of God’s Name. (Jap, 1)
2. Our actions keep us away from God or draw Him near. (Jap. 1, Shloka)
3. If one earns Merit here, one lives in Bliss Hereafter. (Gauri Poorbi, M. 5)
4. Good are they who ae adjudged good at the Lord’s Door. (Sri Rag, M. 1)
5. The ‘virtuous’ and the ‘vicious’ are not mere words. For, one carries along all that one does. (Jap. 1)
6. Friend, that food, that pleasure is vain which fills the mind with evil and makes the body writhe in pain. (Sri Rag, M. 1)
7. If thy honour be of no account to thy Gd, thy station is false. (Sri Rag, M. 1)
8. Ask the (Lord’s) Bride, for what merit did she enjoy her Spouse so well? (Says she): "I was content with Him, was in peace, was bedecked with virtue and spoke honey to Him."
9. When I found God’s trust, the evil in me turned into good. (Sri Rag, M. 1)
10. The true and wise farmer knows that one sows the seed only after one has tilled the land and furrowed it. (Sri Rag, M. 1)
11. The self-willed are never at peace while the God-wards are steeped in His wonder. (Sri Rag M. 1)
12. If the Soul of man merges in the Oversoul, and his mind is attuned to the Higher Mind of the Guru’s, then the desire for violence, ego and the wanderlust of the mind depart. So do our Doubts and Woes. (Sri Rag, M. 1)
13. If good deeds be thy farm and thy seed be of the Word, and the way of Truth thy water, the growth will then be of faith. Thus wilt thou get the knowledge of heaven and hell. (Sri Rag M. 1)
14. The mud of sin sticks to you. You act like a frog who knows not that he lives with the lotus (of God). The black-bee teaches you the lesson (of love), but you understand it not. (Sri Rag, M. 1)
15. The more clever I am, the more load (of Sin) I carry. (Sri Rag, M. 1)
16. Where th4 deeds are good, thee is a Perfect Mind too. (Sri Rag, M. 1)
17. He whose plants are we, He whose garden is the world, He names the trees according to their fruit. (Sri Rag, M. 1)
18. So does a man flow as his mind be, and so does he gather the fruit as is his destiny. What he sows, he also reaps. (Sri Rag, M. 1)
19. The self-willed are impure and are infected by the disease of Desire.
20. The world is engrossed in seeking the rewards of deeds, good and bad. Above both is the Devotee of God. (Sri Rag, M. 5)
21. O woman, where is happiness without merit? (Sri Rag M. 1, Ashtpadis)
22. Through His Grace does the Lord give: as are our deeds, so blesses us He. (Sri Rag M. 1, Ashtpadis)
23. All whom Thou likest, O God, are good. (Of oneself) one is neither good nor bad. (Sri Rag M. 1, Ashtapadis)
24. They who do good deeds in Ego, the Yama’s rod is over their head.
25. If I wouldn’t sin, O Thou Infinite One, how wouldst Thou be called the ‘purifier of the sinners?’ (Sri Rag 1, Ravidas)
26. Ignorance is the drummer-woman, heartlessness the butcheress, slander the sweepress in the heart, anger the Chandal. What use is it, O Pundit, to mark off thy kitchen when all the four outcastes bide within thee? (Sri Rag, Var Shloka M. 4)
27. Let Truth be thy continence, good deeds thy caste-marks, meditation of the Lord’s Name thy holy bath. (Ibid)
28. If one remembers not God but does the customary (pious) deeds, the writ of his destiny is wiped not off. (Sri Rag, Var Shloka, M. 3)
29. If one slanders others, he gathers dirt within. If he washes his body from without, the dirt of his mind goes not. (Sri Rag, Var Shloka, M. 3)
30. Some live by tricks and utter nothing but falsehood. This too is Thy Will, O God, for Thou engagest them in this task! (Sri Rag, Var Pauri M. 4)
31. He alone is afraid who commits sin. The righteous ones are ever in joy. (Sri Rag, Var Pauri, M. 4)
32. Faith and contentment are the food of the angelic beings. (Sri Rag, Var Shloka, M. 1)
33. If one be of great beauty, of high family, seemingly wise and clever and rich, but if he loves not the Lord, he is dead like a corpse. (Gauri Bavan Akhri M. 5, Shloka)
34. All actions, all good and bad, are through the Lord. The animal says, "It is I who did it, " but what can he do without God? (Ibid : Shloka)
35. The desires of the heart clamour like the cymbals and the ankle-bells and them thumps the drum of the world. The mind dances to the tune of the Kali-age. O, where can men of continence plant their feet ? (Asa, M. 1)
36. See thou of each the light within and ask not his caste, for hereafter the caste is of no avail. (Asa, M. 1)
37. If one wants one’s good, doing good, one should feel humble. (Asa M. 1, Var Pauri 5)
38. Myriads of good actions, myriads of approved virtues, and myriads of austerities practised at the pilgrim-stations and the practice of Sahja Yoga, alone, in the wilderness, and myriads of heroic acts and the giving up of ghost at the battle-field and myriads of shrutis and knowledge and concentration and the reading of the Puranas (are vain). For the Creator, who created all and writ the coming and going of all, before Him all these are false. His Grace alone is the true standard of our being approved. (Asa M. 1, Var M. 1)
39. Only when one is weighed up by God with the weights of honor, then one alone knows how one weighs. (Asa M. 1, Var)
40. The virtuos practise virtue but lose its merit if they ask for Deliverance (as reward). (Ibid)
41. Through smallness of our minds, we lose even the merit of service. (Asa M. 1, Var)
42. Avarice and sin are the king and the minister, falsehood is their courtier and lust the adviser. Their subjects are blind; like dead puppets, they dance to their tune. (Ibid)
43. The simmal tree, thick in girth and shooting up, like an arrow, into the high, if to it someone comes with hope, he goes away dismayed. For, its fruit is insipid and flowers nauseous and leaves too of no use. Sweetness and humility, O Nanak, are the essence of good deeds. (Asa M. 1, Var Shloka M. 1)
44. Call no one bad: this is the essence of knowledge. And, argue not with a fool. (Ibid)
45. Nanak: With a sharp tongue, one’s body and mind become insipid. The sour-tongued is discarded in the True Court and they all spit in his face. (Ibid)
46. The mind’s impurity is covetousness; of the tongue falsehood; of the eyes coveting another’s woman, beauty and riches; of the ears to hear and carry tales.
Nanak: Even the purest of men, thus bound-down, go to the city of Death. (Ibid)
47. What kind is the love that clings to the Other? The one who merges in His Love is the True lover. He who is good only when to him good is done and in adversity becomes adverse, call him not a lover, for he trades in love. (Ibid)
48. He who both greets and is impudent to the Master is pulled from the roots. For, both his aspects are false and are of no account to his Lord. (Ibid)
49. Friendship with the unwise, love with the egotists, is like a line drawn across water of which there is neither sign nor mark left. (Ibid)
50. Evil are the ears that hear slander. Evil the hands that grab what is another’s. Evil the eyes that feed on the beauty of another’s woman. Evil the tongue that tastes other than God. Evil are the feet that go out to commit evil. Evil is the mind that craves for the Other. Evil the body that does not good to another. O, evil is the smell that issues from evil. (Ibid)
51. The years of the evil-doer pass in vain, as the mouse tears up a whole load of paper, for, to the wretch they are of no avail. (Dhanasri, M. 5)
52. True living is living in God. (Dhanasri, M. 5)
53. The evil one gathers the riches of poison by sinning, and these go not along with him even a step (into the yond).
54. The evil-doers come to grief in this world, for, they lose their possessions: while Hereafter too, they get no refuge. (Suhi, M. 4)
55. They, the evil-doers, who, goaded by Desire, cultuvate evil: fruitless is their effort born of Ignorance. (Suhi, M. 4)
56. Blessed is the tenement wherein one sings the Lord’s Praise. But, of no avail are the mansions wherein one forsakes one’s God. Blessed is poverty if one cherishes one’s Lord in the society of the Holy. But, cursed is the worldly glory which involves us in Maya. Blessed is the grinding of corn and wearing of a coarse blanket, if the mind be content and in peace. But cursed is the kingdom which satiates not our desire for more. If in the home of the One God, one wanders about naked, one is glorious. But vain is the wearing of silks whose pleasures fire us with greed. (Suhi, M. 5)
57. Cursed is the life which one lives only to swell one’s belly. (Suhi, var Shloka, M. 1)
58. Man indulges in ego and strife and greed and tastes of the tongue. Involved in the household, he commits guile and is lost in vice. My eyes have seen now, by the Guru’s Grace, that, without the (Lord’s) Name, dominions, riches and beauty are all vain. All beauty, the fragrance of incense, and the joys of raiments and indulgence in sense-pleasures, become defiled when a sinning body enjoys them. (Bilawal, M. 5)
59. The slanderer always has a fall like the wall of sand ! For, when he sees an error in someone, he is pleased; but seeing good, he’s full of pain. He thinks of another’s evil, for, he can reach not upto him, and cherishing evil in the mind, he is wasted away. The slanderer forsakes the Lord when his death is near and raises he strife with the saints.
(Bilawal, M. 5)
60. One covets glass and forsakes gold: Loving the enemy, one abandons the True Friend. He, that is, seems bitter to him and that what’s not, is sweet to him. So is he burnt by the fire of Maya. (Bilawal, M. 5)
61. He alone is Wise who is attuned to the Word; in vain doth the egocentric cling to his Ego and thus loses Honor. (Bilawal, M. 5)
62. The false one neither has honor, not name, like the black crow who is ever unclean, or, like a bird imprisoned in a cage, who, though he struts about behind the bars, is released not. (Bilawal M. 1, Thitti)
63. They, who’ve forsaken the Lord’s Name, are proclaimed false. Their ‘home’ is thieved by the Five Thieves and ego breaks into their ‘home’ ! They know not the Lord’s Essence, beguiled by their evil nature. They are attached to poison, and cast away the (inner nectar through Doubt). (Var Bilawal, M. 4, Shloka M. 3)
64. Shed thy conceit, and abide in the House of Poise, and call no one false. (Ramkali M.5)
65. He who has Desire and a sense of ‘mineness’, and the love of woman in the
mind, is neither a man of this world, nor of the Other. (Ramkali, M. 1)
66. Lust and Wrath are the two crops: seasons, night and day. We water the (body’s) farm with Greed, and sow in it the seeds of illusion, and our Desire till the land. The plough is of the Evil intent; and the harvest is of Sin; this is what one earns through the Lord’s Will. And when of him the Account is asked, the womb (of his deeds) is declared sterile.
(Shloka M. 1, Var of Ramkali M. 3)
67. Let Love be thy farm, Purity the wter, and Truth and Contentment the two bullocks, and Humility the plough, and Consciousness the tiller, and God’s remembrance the right soil, and the season the union (with God), and the seed be of the (Lord’s) Name, and the crop of Grace; then (before it) the whole world seems an illusion.
Nanak: If such be one deeds, by the Lord’s Grace, then one is separted not from God. (Shloka M. 1, Var of Ramkali M. 3)
68. If one challenges the Lord’s Will, one’s love breaks. If one pulls the arm both ways, it breaks. Thy love breaks also if thy speech be sour for, thy God forsakes the Bride of Evil intent. (Ramkali, M. 1, Dakhni Onkar, 28)
69. The evil men practise conceit and deception, lured by Greed, and misled by Doubt. And, lo, they come to grief both hee and Hereafter and the Yama destroys them wholly. (Nat, M. 4)
70. Greed, like a mad dog, bites anyone and infects all it touches with a like malady. But when the Master’s Court knows of it, lo, it is slain with the Sword of Wisdom. (Nat, M. 4)
71. Gripped by Lust, Wrath, Greed and Attachment we are involved in Strife. O God, I seek Thy Refuge; save me, O save me Thou, Thy humble creature. (Nat, M. 4)
72. I was going to be drowned, but riding the tide of virtue, I was saved. When I saw my boat, all shattered, I jumped out of myself into God. (Shlokas of Kabir)
73. If one be innocent even when wise, and powerless even when blessed with power and can share even when thee’s least to share, then one is a true Devotee of God. (Shlokas of Farid)
74. The immaculate drops from the skies fall on the earth and they become dust, for they mix with the dust (Ibid)
75. O Farid, they who give thee blows, give them not blows in return. Rather go to their home, and greet them with a kiss. (Ibid)
76. O Farid, these (pleasures) are like the poisonous sprouts though coated with sugar. Some are wasted away while sowing them, others while enjoying them and thus being lost. (Ibid)
77. O God, let me not sit at another’s door. And if I’m to be kept thus, then take my life away. (Ibid)
78. The blacksmith has a pitcher on his head, an axe upon his shoulder. But, lo, while the pitcher seeks the Lord’s waters, the axe seeks but the coals. (Ibid)
79. O Farid, some hae surplus wheat-flour, other do not have even salt. But, it is when both go into the yond, that they’ll know who fares worse. (Ibid)
80. Farid: They who do evil will be punished as is the sesame-seed and the cotton-crop and the sugarcane and the paper and the kettle and the coals. (Ibid)
81. Return good for evil and fire not thy mind with wrath. Thy body then remains whole and you gather all that you seek. (Ibid)
82. The world dances (to the tune of the Illusion) and you too dance along with it. He alone dances not (thiswise) who is in the hands of God. (Ibid)
83. Our deeds are the book which the mind writes in the ink (of Desire), and the writing is of two kinds: good and bad. And, then, as drives us on the writ of habit, so are we driven. But God infinite virtues (through which one overcomes one’s mind). (Maru, M. 1)
84. O Ignorant one, you do but vain deeds, and are called egocentric and blind. That what lasts, you call an illusion, and that what passes off you deem as eternal. You own that what belongs to another. Alas, such is thy illusion. (Maru, M. 5)
85. Lust and Wrath overpowe the whole world, and though men do (pious) deeds, they’re involved moe and more in Pain. (Maru, M. 3)
86. If within one Is Greed and one is contaminated by the soil (of sin), one does sinful deeds and earns Pain. One deals in Illusion and, uttering falsehood, one comes to grief. (Maru, M. 3)
87. Man gathers the load of demerits, and deals not in Virtue. Rare is the one who is the buyer of Good. (Shloka M. 3, Var of Maru, M. 3)
88. He, who minds not either praise or dispraise, and sheds his ego and ‘I-amness’ and looks upon gold and iron alike: he, indeed, is the embodiment of God. (Rag Kedara Bhakta Kabirji, 1)
89. There is nothing that’s bad, for I see nothing but good all around. (Kanra, M. 5)
90. When one does Righteous deeds, one’s green shoots spread far out and one yields the Flower of the Moral Law and the Fruit of Gnosis; and the whole world partakes of its fragrance. (Kalyan, M. 4)
91. Kabir: Associate not with evil, run away from it from afar; for, whosoever touches a blackened vessel will be stained forsure. (Shloka Kabir)
92. The rice keeps company with the husk and is beaten with the thresher ! Thus, he who keeps company with the unholy, he, forsooth, must answer ! (M. 5)