THE CREEPING OF THE EGO
by
Sant Ajaib Singh Ji
This talk, the seventh in a series of
commentaries on the Asa Ji Di Vars of
Guru Nanak, was given on Jan. 1, 1987
at Sant Bani Ashram, Village 16PS, in
Rajasthan, India.
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Whenever the Saints and Mahatmas, the beloveds of God, have come into
this world, They have told us about the value of the human body. They have
explained to us why God Almighty has given us this human birth; as a result
of which good karmas of our past we have been blessed with this gift of the
human body; and They have told us how, while sitting within this human body,
we have to surrender ourselves to God Almighty and do His devotion. They
have also given us information about those elements who are residing within
us and misleading us; and They have also told us about those good elements
within us which inspire us to do the devotion of God. But they did not only
give us that information; They also taught us the way to enter this human
body. Furthermore: They not only gave us the information we needed, and They
not only taught us how to go into the human body, but They also gave us a
promise: "If you withdraw your attention from outside and come within to
the eye center, We will be there to help you."
So, whenever Saints and Mahatmas have come into this world, after telling
us the value of this human body, They have inspired us and taught us to go
within, and They have very clearly shown us how the bad elements within are
misleading us, and how the good elements are inspiring us and taking us to
the home of the Lord. Mahatma Ravidas Ji says, "These five passions have
spoiled my mind; moment after moment, they have broadened the gap between
me and Almighty God."
Further, Ravidas Ji says, "These five dacoits or passions have no peace,
and they create a fire within us that goes on increasing no matter how much
you give it. Whatever we feed these dacoits, they just want more."
Ravidas Ji Maharaj also says, "What to speak of human beings saving
themselves from these passions! They have not spared even the animals. Fish,
moth, deer - all are ruled by one passion only and still they are not
protected! What hope is there for the human being who has all five in him?"
The mother of these five dacoits, the intellect, says, "Your coming into
this world will be successful only if you are glorified in this world: if
you collect name and fame and praise; and if you are called by the title of
religious or community leader." So all these five brothers enter within us,
and the leader of the five is the ego. First the ego creeps within us, and
then he opens the door for the other brothers and tells them, "You can also
come in."
In the beginning they are good. In the beginning ego tells us, "You have
the same right to live on this earth as others. You are independent; your
children should also be independent. You should have everything which the
other people in this world have." So, as he gradually goes on telling such
things to the person, and the person starts seeing that scholars and other
people get name and fame and praise and all the things of the world, he
feels that he should also get all those things, and egoism is created
within him. So when he is breeding this egoism, it is just like maintaining
a ghost within him: because once egoism is created, then the jiva is thrown
into the frightening forest of this world.
Guru Nanak Dev Ji Maharaj says, "The yogis perform yoga, and still they
have ego: they are proud of performing yoga, and they say that they are the
best people. In the same way, the sanyasis are proud of being renunciates:
they say that they have left everything and that is why there is nobody like
them. And the pundits are proud of their scholarship: they say, `I have read
all these Puranas and other holy scriptures, and there is no one like me.'"
Guru Nanak says, "Ego kills." Egoism throws out whatever good qualities
we may have. In the beginning the ego becomes the cause of little disputes
and clashes among family or friends, but it goes on increasing and becomes
the cause of fights between countries, and then wars happen.
Tulsi Sahib says, "It is very easy to give up the desire for gold and
silver, and it may be easy to give up the attachment of sex - some brave
ones can do that - but it is very difficult to give up egoism and the
desire for name and fame."
Kabir Sahib says, "The Rishis and Munis gave up egoism and maya from
outside; they left their homes and went in the wilderness to do the devotion
of the Lord. But they did not give up their attachment to the maya within."
Whatever we have outside is within us also; whatever we have in the outer
world exists in the inner worlds also, the planes through which we have to
pass. So Kabir Sahib says, "Everyone gives up the gross or outer maya, but
no one gives up the subtle or inner maya. He who gives up the subtle maya
is called sadhu."
Guru Nanak Dev Ji Maharaj lovingly says, "The reason for your getting
involved in the cycle of births and deaths, and your suffering in the fire
of the womb of the mother, is the ego: your being proud of all this."
In Asa ji di Var, Guru Nanak says, "The jiva comes in egoism, he goes
in egoism, he gives in egoism, he receives in egoism. In egoism he is
called clever, in egoism he does everything."
Guru Arjan Dev has defined egoism as a chronic terminal disease like
tuberculosis. He says, "The disease of egoism is the share of human beings,
as the disease of lust is the share of elephants, the disease of attachment
to the pleasure of smell is the share of the honey bees, and the disease of
attachment to taste is the share of the fish. And no one can save us from
this passion and pleasure, neither our mother nor our father, nor any
kingdom or power or ruler can help us or save us from this disease." Guru
Nanak says, "All these five diseases are incurable." If there is anyone
who can protect us from these diseases, if there is any doctor who has a
remedy for them, that is our Master; and only in the company of the Sadh
and the Master can we be protected from and cured of all these diseases.
Who can be more foolish than a person whose friend is a doctor, and who
knows very well that by eating poison he will die - and who still eats
poison? Even his doctor friend may not be able to save him once he has
eaten the poison. In the same way, if after receiving Naam initiation,
going to the satsang, and doing meditation, we are still affected by one
of these five diseases, then what will people say? - the people who know
that we have a perfect Master and we are doing meditation, but still we
are affected by one or another of these five diseases? What will people
say about our Master? What will they think about us? The Master Who has
given you initiation will definitely be given a bad name because of your
deeds.
Many of our dear brothers and sisters who come to see me in the
interviews tell me how they have become toys in the hands of the mind, and
how the mind is tossing them around and playing with them. Some people say,
"Can we be protected from lust if we wear old people's clothes? Will we
be saved from it when we become older?" Just imagine what will be their
condition. King Bhateri gave up his kingdom when he came to realize that he
should do the devotion of the Lord. He has written that as he was leaving
he saw a dying dog who was very old, who had many wounds, and worms in his
head, but still he was involved in lust with a bitch, and she was also dying.
So King Bhateri rebuked his mind and said, "O mind, see what you have
done to this dog! When you are chasing someone, even if you send one
person from your force, one of your elements to anyone, what condition
you can reduce that person to, what you can make of that jiva! Look at
this dog, what his condition has become: he is dying, but still he is
involved in lust."
Supreme Father Kirpal used to say, "If a pigeon closes his eyes when he
sees a cat, and thinks that the cat cannot see him, after a moment he finds
himself in the mouth of the cat." If he had flown away before the cat could
catch him, he would have been saved. Our condition is the same: we should
not close our eyes in the face of all these passions, we should be wide
awake, we should be alert, and we should do the meditation of Shabd Naam.
We should fly with the wings of the Shabd Naam before they can attack us,
before we fall into their trap.
Our body is a true temple, and in this temple there is a well which is
full of nectar. These five brothers have entered our body and they are
drinking the nectar from that well.
Our body has nine doors. When we leave even one door open for them,
gradually they enter one by one, and finally all of them enter our body.
In ego one comes; in ego one goes;
In ego one is born; in ego one dies.
In ego one gives; in ego one takes;
In ego one earns; in ego one loses.
Guru Nanak Dev Ji Maharaj says, "The jiva comes in egoism, goes in egoism,
takes birth in egoism, and dies in egoism." And if the jiva gives any
donation to anyone, then he is proud of that; and if he receives anything
from someone, even then he is full of ego: he says, "I went there; I got
this donation for the school, or the temple. This is because of my ability,
that I was able to get things from him." Nowadays people even advertise in
the newspapers after they have donated. They say that they gave this much
land to the school, or they have given so much money to a particular church.
I have had the opportunity of visiting many communities and religions,
and I have seen that if someone is able to feed a few people, then after
giving that donation, he will perform prayers in which he tells Almighty
God, "I have fed all these people, I have given them these things, I have
given them clothes, I have even given them this small vessel." He will list
all the things he has done for those people. But Guru Nanak says, "Without
your saying it, He knows everything about you. So why are you praying?"
Guru Gobind Singh Ji Maharaj has written, "Dear one, He knows your
thoughts before you have thought them." He even says, "God hears the cry of
the ant before He hears the cry of the elephant."
In ego one is truthful or a liar;
In ego one thinks about sins and virtues.
Only in egoism does the jiva discriminate between sins and virtues. Whatever
he does, he does in egoism, even up to this extent: only in egoism does he
become clever or smart; only in egoism does he become false or untrue.
In ego are the incarnations of hells and heavens;
In ego one laughs; in ego one weeps.
He says, "Only in egoism one goes to hell or heaven, and in the ego one goes
to many places and takes birth." We had a camel who used to balk and to
bite the person who took care of him. Even when he had to pull a very heavy
plough, still he would walk for two steps in a straight line and then he
would go here and there and try to hurt his caretaker. We tried so many
things but still he would not change. We even had him churn a juicer which
was very heavy, but still he would do that in a good way for a couple of
minutes, and then he would again rebel and try to bite his caretaker.
So I looked at him and I felt very sorry for him; I thought, "Now you have
become dumb and cannot speak; you have become a camel; but still you cannot
give up your egoism, and because of your ego, you are doing all this."
In ego we sin; in ego we wash it off;
In ego we lose the distinctions of caste and kind.
He says, "The jiva does everything in egoism. If he gives up his religion
or caste, and adopts some other, even there egoism doesn't leave him." If
he goes to places of pilgrimage and washes away his dirt, still he is
proud of having gone to the places of pilgrimage.
The foolish and the wise are both within ego:
They do not know the importance of liberation.
Sane or insane, we are still within the ego, and by following the ego we
do not adopt the practice which leads to our liberation.
In ego is maya; in ego is the shadow;
The creatures are created under the influence of the ego.
If one understands the ego, he realizes the door;
Without the knowledge, one uselessly quarrels.
The ego is not a bad thing. If we realize it, understand it, and come to
know why it is kept within us-if we recognize its importance and make use
of its true meaning - only then can we realize the door to our real home.
Nanak says, Our destiny is written under His orders.
See the world as He sees you.
Guru Nanak says, "God Almighty has written in our fate whether we will
understand this or not: In whatever way we see the world, God Almighty also
looks at us."
There was an old woman who worshiped idols. With all her love and
devotion she would burn incense and perform the ritual. One day a thought
came to her: "Today I will not eat any food until God accepts some part of
it." So she sat there with this determination in her mind. She had some
milk in a golden cup, and some other food also, and she offered them to
the idol, and sat there waiting for God to accept some part of it. Now God
Almighty thought, "Look at the determination of this woman!" You know that
idols cannot speak or eat; so how was that idol going to accept any food?
But God Almighty was pleased with her devotion, so He came in the form of
a very old, crippled man, knocked at her door, and asked her to give Him
some food. He said, "I am in difficulty; I need clothes and food; why don't
you give me something?" She replied, "I do not have any food. Whatever food
I had, I put it in front of this god, and I cannot give you anything unless
He accepts part of it." So He went away.
Again God Almighty came in the form of a poor old man - poorer than the
other one - and He said, "I have pain in my stomach; if you would make me
some tea, the pain would go away and I'll be very grateful to you." She
said, "I do not have any milk to make tea. I only have the milk which I
have placed before God, and unless He accepts part of it, I cannot do
anything with it and I cannot make tea." So He also went away.
Now just imagine: if that woman had known that God Almighty resides in
every being, in every creature, she would not have refused both those old
men, who in fact were God Almighty. She would have given them food and tea.
But she did not know that God Almighty resides in every being; she did not
have that understanding; that is why she did not oblige. She did not give
food to the living God, because she was waiting for the idol to accept it.
This existence is egoism;
Because of the ego one does karma;
The ego is a bond that puts the soul
in different bodies again and again.
From where is the ego created?
And with what efforts does it go?
It is the Will that because of the ego
one goes on doing and wandering.
Egoism is a chronic disease, but within
it is its remedy:
If the Lord showers His grace, then one
meditates on the Shabd of the Master.
Nanak says, Listen, people: This is the way
this pain goes away.
Guru Angad Dev was asked, "From where is egoism created, and how can we
get rid of it?" He said, "Egoism is the cause of our births and deaths. It
is a sweet and incurable disease. Only if God Almighty showers grace on us,
if the Master showers grace on us, can we get the medicine to remove this
disease. If God showers grace on us, He brings us to the Master Who gives
us the meditation of Shabd Naam, by doing which we can become free from
this disease."
Those content ones who meditate on the
Truest of all, did the seva.
Who can do seva? Those who are content. Who is content? Those who do the
meditation of Shabd Naam are content, because they do not have egoism within
them.
They do the meditation of the true Naam. They are always truthful.
Whatever seva they have been given by the Master - whether it is working in
the langar, or doing the meditation of Shabd Naam, or taking care of the
shoes - they do not make any excuses, they do that work lovingly.
I have often said that I learned so many things from serving in the
army. It all depends upon the experience of a person, and upon his
understanding, what he is able to learn from serving. The most important
thing I learned was the habit of obeying commands: because in the army
when they give the orders, you are supposed to obey without making any
excuses. If they tell you to go and cook the food, you cannot say that the
fireplace is not good, or you do not have any wood, or anything like that.
You are expected to go and do it. So in the army I developed this habit of
obeying: because if you make excuses, the officer will get upset at you;
he will say, "First go and do it, then come and give me the report." Many
times when people would not obey, they would be punished, or even sent
back to their homes. But as you know, I had not joined the army because
of my own desire, but because of the government's decision. During the
Second World War they were drafting people in the army, so I also joined.
The most important thing that I learned there, as I said before, was to
obey the orders of my officers without making any excuses; and that helped
me a great deal when I met Beloved Master Kirpal. Because whatever He
told me, I lovingly did that, and as a result, you know that with His
Grace, I became successful.
Pappu knows that when people write letters to me, they tell me, "We have
difficulty in meditation; we have pain in our knees; we cannot sit for a
long time; we have this difficulty and that difficulty; and we know what
you are going to reply: you will tell us to meditate, and we cannot do
that." But what can the remedy be except meditation?
They do not put their feet on the dirty path;
Becoming righteous, they earn virtues.
They break away from the attachments of the world;
They eat and drink less.
O Lord, You bless them with the next world
And daily give them more and more here.
They realize the Great Lord by praising Him.
A content person does seva; he does the meditation of Shabd Naam; he does
not take even one step toward bad deeds; he always does good deeds. He
earns his livelihood, and he makes his earnings successful and holy by
contributing to the langar. Only with love can he break the attachment to
this world; and his diet, his food and drinking, is also reduced. Guru
Gobind Singh Ji Maharaj says, "He eats very little."
He eats very little, he sleeps very little, and the body of such a Sadh
becomes holy. By doing the meditation of Naam he pleases God Almighty; and
the glory of God is such that when God blesses him with the treasure of
Naam, that Naam doesn't decrease but goes on increasing; and the greatest
glory of that being is that he always manifests, respects and appreciates
his Master within him.
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