Anger: A perspective from the Guru Granth Sahib
An article by T. Singh

You (anger) take the perplexed beings (corrupt, agitated, Bikaaree,
full of desires or hunger of Maya...) in your power, and make them dance like monkeys
O Nanak, through lust and anger, no one has ever found God
- go, and ask any wise man (sggs 551).
Anger barks and brings ruin on itself, blindly pursuing useless conflicts (sggs 1288).

With the false ego-sense (Haumai, "I-ness") up and active, all our acting in the world becomes selfish and evil. Hence there is no other factor causing the illusory duality (Doojaa Bhaav) and the repeated pain and delusion it entails than the psychological ego-sense. When the materially identified ego has sided with the materialistic forces (Maya), it is said to have the following faults: lust (Kaam), anger (Krodh); greed (Lobh), delusory emotional attachment (Moh), pride (Mada or Ahankaar), envy (Matsarya) and stubborn mindedness (Mann-Hatha). Also called evil passions, man's Spiritual heritage constantly gets looted by these internal thieves (and their numerous variations), causing him to lose knowledge of his True Being. The attempt of this Gurbani reflection is to reflect on the nature of anger, its cause, its signs and its cure or management.

• ਹਉਮੈ ਬੰਧਨ ਬੰਧਿ ਭਵਾਵੈ ॥: haumai bandhan bandh bhavaavai: Egotism binds people in bondage, and causes them to wander around lost (sggs 227).
• ਹਉ ਵਿਚਿ ਜੰਮਿਆ ਹਉ ਵਿਚਿ ਮੁਆ ॥: Haou vich janmiaa haou vich muaa: In ego man is born; in ego he dies (sggs 466).
• ਕਾਮ ਕ੍ਰੋਧ ਮਾਇਆ ਮਦ ਮਤਸਰ ਏ ਖੇਲਤ ਸਭਿ ਜੂਐ ਹਾਰੇ ॥: Kaam krodh maya mada matsar ae khelat sabhi jooai haare: Kaama, Krodha, Maya, Mada and Matsara — these have combined to plunder the world (sggs 974).
• ਕਾਮੁ ਕ੍ਰੋਧੁ ਲੋਭੁ ਮੋਹੁ ਨਿਤ ਝਗਰਤੇ ਝਗਰਾਇਆ ॥: Kaam krodh lobh mohu nit jhagarate jhagaraaeiaa: Lust, anger, greed and emotional attachment bring continual conflict and strife (sggs 984).
• ਹਠੁ ਅਹੰਕਾਰੁ ਕਰੈ ਨਹੀ ਪਾਵੈ ॥: Hatha ahankaar karai nahee paavai: Acting in stubbornness and egotism, (Truth) is not attained (Realized, etc.) (sggs 905).

What is anger? Loads and loads of books have been written on anger. But it still appears to be one of the most misunderstood and overused of human emotions. Some scriptures have done a wonderful job explaining it in a very layman's terms. As they reveal to us, psychological ego gives rise to body-mind-intellect consciousness (duality). In turn, this body-mind-intellect personality gives rise to the perceiver of objects (beings, things and places), the feeler of emotions and the thinker of thoughts. Anger is one of the human emotions or feelings - one of the psychological ego's passions (negativity, Bikar orBikaar). In other words, anger is an emotional-physiological-cognitive internal state of consciousness which renders a man blind to the existence of inner Light. Hence sometime it's referred in the scriptures as hidden evil or thief, waiting for an excuse to find expression and expansion.

• ਬਸਇ ਕਰੋਧੁ ਸਰੀਰਿ ਚੰਡਾਰਾ ॥: Basai krodh sareeri chandaalaa: Anger, the outcaste, hides within man's body (sggs 759).
• ਭੀਤਰਿ ਪੰਚ ਗੁਪਤ ਮਨਿ ਵਾਸੇ ॥ ਥਿਰੁ ਨ ਰਹਹਿ ਜੈਸੇ ਭਵਹਿ ਉਦਾਸੇ ॥੧॥: Bheetar panch gupat mani vaase. Thir n rahahi jaise bhavahi oudaase ||1||: The "five" (i.e., all evil passions: lust, anger, greed, etc.) dwell hidden within the mind. They do not remain still, but move around like wanderers (ਠਠੰਬਰੇ ਹੋਇਆਂ ਵਾਂਗ, and do not let my mind remain still) ||1|| (sggs 359).
• ਕਾਮੁ ਕ੍ਰੋਧੁ ਅੰਤਰਿ ਧਨੁ ਹਿਰੈ ॥: Kaamu krodhu antari dhanu hirai: Lust and anger steal the wealth (of the Naam...) within (sggs 352).

How does anger arise in us? First, the false ego begets lust (Kaama) - the compelling, coercive materialistic desire to indulge in sensory temptations. In turn, lust clouds our understanding of life. Consequently we end up living false values: external looks, wealth, name, fame, material success, popularity, irrational expectations, false concepts, fantasies and brooding on the past. Frustrated or unfulfilled lust results in anger (Krodh).
Frustration is the feeling we experience when we don't get what we want, or when something interferes with our gaining a desired and expected goal, good or bad. The feeling of frustration can come from unexpected situations, our own limitations, our actions and choices, actions of others, motives of others, experiences of injustice, and so on. Anger is feeling upset in response to such frustration arising from non-fulfillment of desires. Thus, lust is the first perverted son of the sense-blind mind, and its second perverted son is anger. In brief, when obstructed, evil desire turns to its debased brother we call anger. These two impulses attack unenlightened beings from within and without. This is why the scriptures tirelessly warn us against the blind attachment to sense objects. As the Gurbani puts it: anger and lust are "the wounds of the soul".

• ਕਾਮੁ ਕ੍ਰੋਧੁ ਜੀਅ ਮਹਿ ਚੋਟ ॥: Kaamu krodhu jeea mahi chott: Lust and anger (i.e. all evil passions) are the wounds of the soul (i.e. they inspire us do evil) (sggs 152).
• ਸਲੋਕੁ ਮਰਦਾਨਾ ੧ ॥ ਕਲਿ ਕਲਵਾਲੀ ਕਾਮੁ ਮਦੁ ਮਨੂਆ ਪੀਵਣਹਾਰੁ ॥ ਕ੍ਰੋਧ ਕਟੋਰੀ ਮੋਹਿ ਭਰੀ ਪੀਲਾਵਾ ਅਹੰਕਾਰੁ ॥ ਮਜਲਸ ਕੂੜੇ ਲਬ ਕੀ ਪੀ ਪੀ ਹੋਇ ਖੁਆਰੁ ॥ ਕਰਣੀ ਲਾਹਣਿ ਸਤੁ ਗੁੜੁ ਸਚੁ ਸਰਾ ਕਰਿ ਸਾਰੁ ॥ ਗੁਣ ਮੰਡੇ ਕਰਿ ਸੀਲੁ ਘਿਉ ਸਰਮੁ ਮਾਸੁ ਆਹਾਰੁ ॥ ਗੁਰਮੁਖਿ ਪਾਈਐ ਨਾਨਕਾ ਖਾਧੈ ਜਾਹਿ ਬਿਕਾਰ ॥੧॥: Slok Mardaanaa 1 || Kali (imagining Mayaic mind...) is the vessel, filled with the wine of lust; the mind is the drinker. Anger is the cup, filled with the worldly attachment; pride is the bartender. Drinking too much in the company of falsehood and greed, (the mind) is ruined. So let good conduct (based on the Gurmat) be your distillery, and let Truth be the molasses you ferment; make the most excellent wine of True (Naam). Make Virtue your bread, cool headedness (ਸੀਤਲ ਸੁਭਾਉ) the ghee and modesty the dish of meat. O Nanak! By becoming a Gurmukh, (this diet) is obtained; by consuming which, all the Bikaar (evil and corruption...) depart ||1|| (sggs 553).
• ਕਾਮ ਕਰੋਧੁ ਸਬਲ ਸੰਸਾਰਾ ॥: Kaam karodhu sabal sansaaraa: Lust and anger are very powerful in the world (sggs 1060).

Looking at it from an another angle, anger comes from despair or threatening of one's will when his sensory desire is obscured or hindered. In other words, anger is the result of hurt pride for not getting one's own way. Frustrated or unfulfilled desires provoke worry and regrets, followed by fear which causes man to have an inability to face a critical moment, even in the intimacy of his deepest meditation. When this fear is disturbed, anger boils in us causing resentment, agitation and envy. Those who anger easily are overly fearful of God, elders, government, impending disaster, death, safety, time (past, present and future), security, fate, and the list goes on and on. As we can see, desire-worry-fear-anger have hand-in-glove relationship. This is why the scriptures repeatedly remind us that a person full of desires, material or celestial, cannot be on the path of Spiritual Unfoldment. Such person is not only angry at himself and other people, he is even angry at his God. Furthermore, he is often angry at some people who are already dead!

• ਭੈ ਵਿਚਿ ਜੰਮੈ ਭੈ ਮਰੈ ਭੀ ਭਉ ਮਨ ਮਹਿ ਹੋਇ ॥: Bhai vich jammai bhai marai bhee bhaou mann mahi hoi: In fear we are born, and in fear we die; fear is always present in the mind (sggs 149).
• ਮਾਇਆ ਜਾਲੁ ਪਸਾਰਿਆ ਭੀਤਰਿ ਚੋਗ ਬਣਾਇ ॥ ਤ੍ਰਿਸਨਾ ਪੰਖੀ ਫਾਸਿਆ ਨਿਕਸੁ ਨ ਪਾਏ ਮਾਇ ॥: Maya jaal pasaariaa bheetar chog banaai. Trisnaa pankhee phaasiaa nikis n paae maai: Maya has spread out her net and in it has placed the bait (ਵਿਸ਼ਿਆਂ ਦਾ ਚੋਗਾ ਜਾਲ, sensuousness, sense-gratifications, Bikaars, desires, etc.). The bird of desire (instinctive mind, ਜੀਵ-ਪੰਖੀ, etc.) is caught, and cannot find any escape, O (my) mother (sggs 50).
• ਡਰਿ ਡਰਿ ਪਚੇ ਮਨਮੁਖ ਵੇਚਾਰੇ ॥: Dari dari pache manmukh vechaare: The wretched Manmukhs (material or unenlightened beings) are ruined through fear and dread (sggs 677).
• ਆਪੁ ਗਇਆ ਭ੍ਰਮੁ ਭਉ ਗਇਆ ਜਨਮ ਮਰਨ ਦੁਖ ਜਾਹਿ ॥: Aap gaiaa bhram bhaou gaiaa janam maran dukh jaahi: When ego departs, doubt and fear also depart, and the pain of birth and death is removed (sggs 1093).

Man's limited egocentric life is said to be the cause of his repeated pain and delusion. As discussed earlier, anger is the offspring of this unripe egoism. Hence the primary cause of anger is innate, genetic or physiological. Medical science has proven this with evidence: some children, for example, are born irritable, touchy, easily angered, can throw a temper tantrum without any formal training and often even without observing a model, and that these signs are present from a very early age. As we grow, anger gets stronger many ways. One way is sociocultural - if we have seen our parents get angry first and resolve an issue after, we are more likely to use the same approach. Second may be through learning as we grow. For example, if one was abused by aggression, he may become abuser himself. Research has also found that, typically, people who are easily angered come from families that are disruptive, chaotic, and not skilled at emotional communications. Further, some find having a temper and being aggressive yield payoffs, although temporary.

• ਕਾਮ ਕ੍ਰੋਧ ਕਾ ਚੋਲੜਾ ਸਭ ਗਲਿ ਆਏ ਪਾਇ ॥: Kaam krodh kaa cholarraa sabh gali aaye paai: All have come, wearing the robes of lust and anger (sggs 1414).
• ਬਿਖੈ ਬਿਖੈ ਕੀ ਬਾਸਨਾ ਤਜੀਅ ਨਹ ਜਾਈ ॥: Bikhai bikhai kee baasanaa tajeea nah jaaee: I cannot escape my Vaasnaa for sin and corruption (sggs 855).
• ਕਾਮ ਕ੍ਰੋਧ ਮਦ ਲੋਭ ਮੋਹ ਦੁਸਟ ਬਾਸਨਾ ਨਿਵਾਰਿ ॥: Kaam krodh madd lobh moh dusatt baasanaa nivaar: Take away my Vaasna - lust, anger, pride, greed, and emotional attachment (sggs 523).

We all have anger in us. But when it gets out of control and turns destructive, it can lead to problems - problem of violence or aggression, problems at work, problem in personal relationships, problem in mental and physical well-being, and problem in the overall quality of one's life. When our anger or aggression becomes so extreme that we lose self-control, it is said that we are in a rage, like a train running out of control and about to derail. Anytime we feel frustrated, especially when we think someone else is to blame for our loss, is a real potential trigger for outburst of anger. Besides getting our way, we may unconsciously use anger to play psychological put-down games: blaming others for our own shortcomings, demeaning others, insulting another person, taking revenge, oppressing others and then justify it to boost our own sagging ego. Furthermore, anger can also turn into hostility which is a chronic state of anger. In other words, anger is a temporary response to a particular frustrating situation; whilst hostility is a permanent personality characteristic.
The Gurbani urges us to picture to ourselves the way in which anger originates from non-fulfillment of desires, and how it leads to serious consequences. Anger is said to be the reason-blinding, health-impairing, peace-destroying and misery-causing behavior. This negative power stirs up conflicts, causes confusion, and scatters the mind hither and thither; which makes meditation, knowing who you are, impossible. Anger comes in many forms, some quite subtle. Also, it varies in intensity from mild irritation to intense fury and rage. Simply put: anger drives man to commit misdeeds and misconduct.

• ਕ੍ਰੋਧੁ ਪ੍ਰਧਾਨੁ ਮਹਾ ਬਡ ਦੁੰਦਰ ਤਹ ਮਨੁ ਮਾਵਾਸੀ ਰਾਜਾ ॥: Krodhu pradhaanu mahaa bad dundar tah manu maavaasee raajaa (sggs 1161).
• ਭੰਉਕੈ ਕੋਪੁ ਖੁਆਰੁ ਹੋਇ ਫਕੜੁ ਪਿਟੇ ਅੰਧੁ ॥: Bhanoukai kop khuaar hoe fakarr pitte andh: Anger barks and brings ruin on itself, blindly pursuing useless conflicts (sggs 1288).
• ਗ੍ਰਿਹ ਰਾਜ ਮਹਿ ਨਰਕੁ ਉਦਾਸ ਕਰੋਧਾ ॥: Grih raaj mahi naraku udaas karodhaa: A householder indulged in sensual pleasures lives in hellish existence, and the renunciate is always victim of his own anger (sggs 1019).
• ਤਤੈ ਤਾਮਸਿ ਜਲਿਓਹੁ ਮੂੜੇ ਥਥੈ ਥਾਨ ਭਰਿਸਟੁ ਹੋਆ ॥: Tatai taamas jaliohu moorre thathhai thaan bharisat hoaa: Tatta: In anger, you are burnt, you fool; Thatha: that place where you live, is cursed (sggs 435).

Thus, like other emotions, anger has physiological and psychological consequences. When people get angry, their heart rate and blood pressure go up, as do the levels of their energy hormones, adrenaline, and noradrenaline. It has a bad effect on health; for an angry man's whole system undergoes a change (headaches, hypertension, gastrointestinal disturbances, heart attacks, etc.). It causes terrible reactions within the nerve system of the body. In person who routinely goes through paroxysm of anger, the heart and nerve system begins to weaken from the repeated shocks.

• ਕਾਮੁ ਕ੍ਰੋਧੁ ਕਾਇਆ ਕਉ ਗਾਲੈ ॥: Kaam krodh kaaiaa kaou gaalai: Lust and anger destroy the body (sggs 932).
• ਆਪਣੈ ਰੋਹਿ ਆਪੇ ਹੀ ਦਝੈ ॥: Aapanai rohi aape hee dajhai: By his own anger, man burns himself (sggs 1418).

Psychological effects of anger are also grave, and Spiritually lethal. It dulls and paralyzes the mind, numbing its functioning power. It creates mental delusion, a state of psychological blindness that affects all other faculties, followed by the loss of memory. This is why when in rage, man forgets what belongs to him and to others. It's the cancer of the mind, which obscures one's memory of his Essential Nature as Unconditioned Consciousness, causing decay of the discriminative faculty (Bibek Budhi), followed by annihilation of one's righteous behavior and intelligence. Here is the step-by-step analysis. Man's brooding over objects of the senses causes attachment to them. From such attachment, lust or desires develop; from unfulfilled lust, anger arises; from anger, mental delusion arises; from delusion comes bewilderment or loss of memory of the Mool (Source, Origin, Jot...); the loss of such memory causes loss of intelligence or the discriminating faculty; upon loss of intelligence or discriminative judgment, one falls down into the material consciousness; which, in turn, brings annihilation of his Spiritual Life (the Gurmukh Lifestyle). The result is destruction of man's inner peace, happiness, health, brain power, clarity of thoughts, memory, and proper judgment.

• ਕਠਨ ਕਰੋਧ ਘਟ ਹੀ ਕੇ ਭੀਤਰਿ ਜਿਹ ਸੁਧਿ ਸਭ ਬਿਸਰਾਈ ॥: Kathan karodh ghatt hee ke bheetari jih sudhi sabh bisaraaee: The heart is filled with anger and violence, which cause all sense to be forgotten (sggs 218).
• ਅੰਤਰਿ ਕ੍ਰੋਧੁ ਜੂਐ ਮਤਿ ਹਾਰੀ ॥: Antari krodhu jooai mati haaree: Man filled with anger within, loses his mind in the gamble of anger (sggs 314).
• ਕਾਮ ਕ੍ਰੋਧਿ ਅਹੰਕਾਰਿ ਫਿਰਹਿ ਦੇਵਾਨਿਆ ॥: Kaam krodhi ahankaar firahi devaaniaa: Engrossed in lust, anger and egotism, man wanders around insane (sggs 708).
• ਅਤਿ ਕਰੋਧ ਸਿਉ ਲੂਝਦੇ ਅਗੈ ਪਿਛੈ ਦੁਖੁ ਪਾਵਹਿ ॥: Ati karodh siou loojhade agai pishai dukhu paavahi: People struggle with great anger; here and hereafter, they suffer in pain (sggs 1089).
• ਕ੍ਰੋਧੁ ਬਿਨਾਸੈ ਸਗਲ ਵਿਕਾਰੀ ॥: Krodh binaasai sagal vikaaree: All the wicked are ruined by their anger (sggs 225).
• ਆਪ ਪਰ ਕਾ ਕਛੁ ਨ ਜਾਨੈ ਕਾਮ ਕ੍ਰੋਧਹਿ ਜਾਰਿ ॥: Aap par kaa kashu na jaanai kaam krodhahi jaari: Man does not know what belongs to him and to others, when he burns in lust and anger (sggs 1225).

Peace and love are Divine qualities. Anger is opposite of peace and love. Hence the most common disturber of the peace and love in an individual, in a family and among groups and nations is anger. It begets terror, wars, riots, crime, murders, spouse and child abuse, divorce, stormy relationships, poor working conditions, poor physical health, emotional disorders, impatience, hostility, ungodly actions, antisocial behavior, violence, inner seething, envy, resentment, meanness, hatred, aggression, fanaticism and destruction. The Gurbani labels anger as "fire", "demon", "horrible", "unbearable", "poison", "false", "Chandaal", "thief", "wild", and so on.

• ਮਨਿ ਹਿਰਦੈ ਕ੍ਰੋਧੁ ਮਹਾ ਬਿਸਲੋਧੁ ਨਿਰਪ ਧਾਵਹਿ ਲੜਿ ਦੁਖੁ ਪਾਇਆ ॥: Mani hiradai krodh mahaa bisalodhu nirap dhaavahi larri dukh paaiaa: Hearts and minds filled with the horribly poisonous essence of anger, the kings fight their wars and obtain only pain (sggs 445).
• ਕਾਮਿ ਕਰੋਧਿ ਜਲੈ ਸਭੁ ਕੋਈ ॥: Kaam karodh jalai sabh koee: All are burning in the fires of lust and anger (sggs 1062).
• ਮਾਇਆ ਮੋਹੁ ਪਰੇਤੁ ਹੈ ਕਾਮੁ ਕ੍ਰੋਧੁ ਅਹੰਕਾਰਾ ॥: Maya mohu paret hai kaam krodhu ahankaaraa: Attachment to Maya, lust, anger and egotism are demons (sggs 513).
• ਕਾਮੁ ਕ੍ਰੋਧੁ ਬਿਖੁ ਬਜਰੁ ਭਾਰੁ ॥: Kaam krodh bikh bajar bhaar: The burden of lust, anger and corruption is unbearable (sggs 1187).
• ਸਪੁ ਪਿੜਾਈ ਪਾਈਐ ਬਿਖੁ ਅੰਤਰਿ ਮਨਿ ਰੋਸੁ ॥: Sapp pirhaaee paaeeai bikhu antari manni ros: The snake may be locked in a basket, but it is still poisonous, and the rage (to bite others) within its mind remains (sggs 1009).
• ਸੰਗੀ ਖੋਟਾ ਕ੍ਰੋਧੁ ਚੰਡਾਲ ॥: Sangee khotaa krodh chandaal: O man, your constant companion is the demon of anger (sggs 374).

Anger is a sign of man's selfishness and his ignorance of his true identity (Mool); the immature state of the soul. On account of selfishness and ignorance, we are cowardly fearful of almost everything. In body-consciousness, wholly ignorant of our Mool, we remain bewildered and busy in compulsive bodily activities, tossed around by desires and anger. Whenever a desire for material objects is fulfilled, the inevitable result is greed and more. On the other hand, if a desire remains unfulfilled, it manifests in fear and anger. These impulses of lust, anger and greed pull the consciousness to matter and sense enslavement. This is attachment that bounds us to worldliness. So long we are in bondage, Truth remains hidden from us. Hence, the disease of brooding over sense objects is such that even if a man acquires all the wealth and possessions of the world, his desires will go on multiplying. These negative impulses lead one to repeated pain and delusion, hellish existence or Spiritual oblivion.

• ਅਗਿਆਨੀ ਮਨਿ ਰੋਸੁ ਕਰੇਇ ॥: Agiaanee mani rosu karaee: The ignorant person shows his anger (sggs 268).
• ਕਾਮ ਕ੍ਰੋਧਿ ਲੋਭਿ ਮੋਹਿ ਬਾਧਾ ॥: Kaam krodhi lobhi mohi baadhaa: Man is bound to worldliness by lust, anger, greed and emotional attachment (sggs 741).
• ਕਾਮਿ ਕ੍ਰੋਧਿ ਲੋਭਿ ਬਿਆਪਿਓ ਜਨਮ ਹੀ ਕੀ ਖਾਨਿ ॥: Kaami krodhi lobhi biaapio janam hee kee khaan: Engrossed in unfulfilled lust, unresolved anger and greed, you will be consigned to reincarnation (sggs 1304).

An angry person is generally unwilling to concede that he has the disease of anger. He always blames others! Furthermore, the majority of us (probably over 99.9 percent) live in unenlightened existence, hence we go to any length to justify our anger - we excuse it or rationalize it by calling it "righteous anger", "good anger", "assertiveness", and so on. From doing so, we get an ego boost, or we may try to conceal other feelings: the feelings underlying the anger reaction make us feel vulnerable and weak; anger makes us feel, at least momentarily, strong and in control. This is all self-deceiving. Because anger causes most of us to lose our inner balance and to easily forget about universal love and become quite mad. The Gurbani does not entertain such excuses or rationalization. Anger is anger whether it's due to frustration of good desires or bad desires; for both good or bad desires are in Maya or duality, hence relative. Anger must also be distinguished from assertiveness, fearlessness, or moral courage. These three are essentially synonymous. True assertive behavior is tactfully and rationally standing up for ourselves without causing undue anxiety to others, to express honest feelings comfortably, and to exercise personal rights without denying the rights of others. Thus, true assertiveness is to look not only to one's own interests but also to the interests of others. Therefore, a true assertiveness is not the natural tendency of manipulating or hurting others so that one's own needs are met, even at the cost of another persons needs. The quality of true assertiveness or true fearlessness belongs to a person who possesses the Divine attribute of true Humility - a Mool-realized person (the Gurmukh), who acts only in Dharma, not out of anger.

• ਨਾਨਕ ਕਾਮਿ ਕ੍ਰੋਧਿ ਕਿਨੈ ਨ ਪਾਇਓ ਪੁਛਹੁ ਗਿਆਨੀ ਜਾਇ ॥: Nanak kaami krodhi kinai na paaio pushahu Giaanee jaai: O Nanak, through lust and anger, no one has ever found God - go, and ask any wise man (sggs 551).
• ਕਾਮ ਕ੍ਰੋਧ ਸਿਉ ਠਾਟੁ ਨ ਬਨਿਆ ॥: Kaam krodh siou thaat na baniaa: Don't deal whatsoever with lust and anger (sggs 1347).
• ਪਰਹਰੁ ਕਾਮੁ ਕ੍ਰੋਧੁ ਅਹੰਕਾਰੁ ॥: Paraharu kaamu krodhu ahankaar: Set aside lust, anger and pride (sggs 324).
• ਕਾਮ ਕ੍ਰੋਧ ਸੰਗਿ ਕਬਹੁ ਨ ਬਹਹੁ ॥: Kaam krodh sangi kabahu na bahahu: Don't ever associate with lust or anger (sggs 343).
• ਮਨ ਕਾ ਕ੍ਰੋਧੁ ਨਿਵਾਰਿ ਪੰਡਿਤ ॥: Mann kaa krodhu nivaar pandit: Eradicate anger from your mind, O Pandit (sggs 887).
• ਭੈ ਕਾਹੂ ਕਉ ਦੇਤ ਨਹਿ ਨਹਿ ਭੈ ਮਾਨਤ ਆਨ ॥ ਕਹੁ ਨਾਨਕ ਸੁਨਿ ਰੇ ਮਨਾ ਗਿਆਨੀ ਤਾਹਿ ਬਖਾਨਿ ॥੧੬॥: Bhai kaahoo ko det nahi nahi bhai manat aan ...: One who does not frighten anyone, and who is not afraid of anyone else (ਡਰਾਵਿਆਂ ਤੋਂ ਘਬਰਾਂਦਾ ਨਹੀਂ) — says Nanak, listen, mind: call him Giaanee (spirituallt Wise, ਆਤਮਕ ਜੀਵਨ ਦੀ ਸੂਝ ਵਾਲਾ, etc.) ||16|| (sggs 1427).
• ਮਨ ਰੇ ਸਚੁ ਮਿਲੈ ਭਉ ਜਾਇ ॥: Mann re sachu milai bhaou jaai: O mind, meeting with the Truth, fear departs (sggs 18).

What are the signs of anger? Anger can be recognized from its behavioral and verbal signs. Behavioral signs may include assaultive behavior (physical and verbal cruelty, rage, slapping, shoving, kicking, hitting, threaten with a weapon, etc.), aggressive behavior (criticizing others, chronic fault finding, accusing someone of having immoral or despicable traits or motives, nagging, scolding, whining, sarcasm, prejudice, flashes of temper, haranguing, abusive, cursing, etc.), hurtful behavior (malicious gossip, stealing, trouble-making, thinking ill of others, etc.), rebellious behavior (antisocial behavior, open defiance, refusal to talk, taking offense easily, etc.), withdrawal (quiet remoteness, silence, lack of communication, etc.), psychosomatic disorders (iredness, anxiety attacks, high blood pressure, heart disease, etc.), depression and guilt, serious mental illness like paranoid schizophrenia, accident-proneness, self-defeating or addictive behavior (drinking, overeating, drugs, smoking, etc.), vigorous distracting activity (exercising or cleaning, etc.), excessively submissive deferring behavior, crying, distrusting, skeptical, argumentative, irritating, indirectly challenging attitude, resentful, jealous, disruptive, uncooperative, distracting actions, unforgiving or unsympathetic, sulky, sullen, pouting, passively resistant, and interfering with progress. Verbal or cognitive signs may include open hatred and insults, contempt and disgust, slander, backbiting, critical and suspicious nature, blaming others, no respect, revengeful, name calling, disappointed, annoyed, disgusted, put out, profanity, cynical humor or teasing, etc.

• ਹੇ ਕਲਿ ਮੂਲ ਕ੍ਰੋਧੰ ਕਦੰਚ ਕਰੁਣਾ ਨ ਉਪਰਜਤੇ ॥ ਬਿਖਯੰਤ ਜੀਵੰ ਵਸ੍ਹੰ ਕਰੋਤਿ ਨਿਰਤ੍ਹੰ ਕਰੋਤਿ ਜਥਾ ਮਰਕਟਹ ॥: Hey kali mool krodham kadanch karunaa na uparajate. Bikhayant jeevam vasam karoti niratam karoti jathaa marakatah: O anger, you are the root of conflict; compassion never rises up in you. You (anger) take the perplexed beings (corrupt, agitated, Bikaaree, full of desires or hunger of Maya...) in your power, and make them dance like monkeys (sggs1358).
• ਬੈਰ ਬਿਰੋਧ ਕਾਮ ਕ੍ਰੋਧ ਮੋਹ ॥ ਝੂਠ ਬਿਕਾਰ ਮਹਾ ਲੋਭ ਧ੍ਰੋਹ ॥ ਇਆਹੂ ਜੁਗਤਿ ਬਿਹਾਨੇ ਕਈ ਜਨਮ ॥: Bair birodhh kaam krodhh moh. Jhooth bikaar mahaa lobh dhroh. Eiaahoo jugati bihaane kaee janam: Hate, conflict, lust, anger, emotional attachment, falsehood, corruption, immense greed and deceit. So many lifetimes are wasted in these ways (sggs 267).
• ਕਾਮੁ ਕ੍ਰੋਧੁ ਲੋਭੁ ਮੋਹੁ ਨਿਤ ਝਗਰਤੇ ਝਗਰਾਇਆ ॥: Kaam krodh lobh moh nit jhagarte jhagaraayaa: Lust, anger, greed and attachment to delusion bring continual conflict and strife (sggs 984).
• Lust, anger, and greed — these constitute the threefold gate of hellish life leading to the destruction of the soul's welfare. These three, therefore, man should abandon (Gita 16:21).
• Now when you restrain your anger, you please the All-Compassionate....You have also brought delight to the heart of the person from whom you withheld your anger....Thus the Prophet already ordered us to practice mutual affection and to love one another. And this (i.e., restraining one's anger) is one of the highest of the causes helping to realize Love (Sufi Shams Tabriez).
• You will not be punished for your anger, you will be punished by your anger. Overcome anger by love (Buddha).

As we can see, anger has psychological and biological payoffs. It's destructive. It drags us down. It neither fixes anything nor does it make anybody feel better — it actually makes us feel worse. Therefore, the scriptures and the enlightened beings urge us manage it and keep it at bay. But how? First, theories like "letting it all hang out" or "let it rip" with anger actually escalates anger or aggression and does nothing to help anybody to get rid of it or resolve the situation. Second, anger turned inward is unhealthy for it may cause hypertension, high blood pressure or depression. Third, you can't totally eliminate or avoid the objects (things, places and people) that enrage you. Fourth, you cannot change other people either; because each one of us must change himself or herself. Fifth, in spite of all our efforts, things will happen that will cause us and others anger. In other words, life will be filled with frustration, inconvenience, annoyance, pain, loss and the unpredictable actions of others. Although one cannot change all that, but one can change himself and learn to control his reactions and not let such events, environment or objects affect him. When in full control, anger can motivate us to take action in positive ways.

• ਸੋ ਸੂਚਾ ਜਿ ਕਰੋਧੁ ਨਿਵਾਰੇ ॥: So soochaa ji karodh nivaare: He alone is pure, who eradicates anger (sggs 1059).
• ਦੁਨੀਆ ਦੋਸੁ ਰੋਸੁ ਹੈ ਲੋਈ॥ਅਪਨਾ ਕੀਆ ਪਾਵੈ ਸੋਈ ॥: Duneeaa dosu rosu hai loee. Apanaa keeaa paavai soee: Man receives the fruits of his own actions; but he blames the world, and gets angry with people (sggs 1161).
• ਅੰਤ ਕਾਲਿ ਭਜਿ ਜਾਹਿਗੇ ਕਾਹੇ ਜਲਹੁ ਕਰੋਧੀ ॥: Ant kaal bhaj jaahige kaahe jalahu karodhee: In the end, they (relatives) will run away from you; why do you burn for them in anger? (sggs 809).

In material existence, once we are faced with a problem, we start thinking about it's solution, rather than its root-cause. Without seeing the reality of the problem, we may solve the problem for time being, however, the problem will arise again. Unless the root-cause of any problem is known, one will be unable to see the reality of that problem. And, without thinking about the reality or understanding the nature of the problem, we will be unable to eradicate it once for ever. As the Gurbani says: "One can not kill a snake by merely destroying the snake-hole"! By conducting the Shabad-Vichaar, we can seek to understand the nature or root-cause of worldly problem. Once the answer is known, we can find a permanent solution to it. Hence, the Gurbani first looks at the root-cause of human problems, and then offers the solution. When the cause is removed, the effect will not arise. As discussed earlier, the root-cause of man's all evil passions is his false ego-sense. It's this ego-sense on whose account our instinctive minds are in control of lust and anger, unable to bear the truth. Once ego (Haaumai) is annihilated, falsehood in the robe of lust and anger folds its tent and disappear, never to make the comeback again.

• ਕਾਮਿ ਕ੍ਰੋਧਿ ਮਨੁ ਵਸਿ ਕੀਆ ॥: Kaami krodhi manu vasi keeaa: Sexual desire and anger hold the mind in its power (sggs 1192).
• ਕਾਮ ਕਰੋਧੁ ਨਗਰ ਮਹਿ ਸਬਲਾ ਨਿਤ ਉਠਿ ਉਠਿ ਜੂਝੁ ਕਰੀਜੈ ॥: Kaam karodhu nagar mahi sabalaa nit outhi outhi joojh kareejai: Lust and anger are very powerful in the body-village; rise up to fight the battle against them (sggs 1325).
• ਸਚੁ ਕਹੈ ਤਾ ਛੋਹੋ ਆਵੈ ਅੰਤਰਿ ਬਹੁਤਾ ਰੋਹਾ ॥: Sachu kahai taa shoho aavai antari bahataa rohaa: If someone speaks the truth, then you are aggravated; for you are totally filled with anger (sggs 960).
• ਕਾਮ ਕਰੋਧ ਮਹਾ ਬਿਖਿਆ ਰਸ ਇਨ ਤੇ ਭਏ ਨਿਰਾਰੇ ॥: Kaam karodh mahaa bikhiaa ras in te bhaye niraare: Lust, anger and the pleasures of terrible corruption - keep away from these (sggs 1269).
• ਕਾਮੁ ਕ੍ਰੋਧੁ ਲੋਭੁ ਮੋਹੁ ਨਿਵਾਰੇ ਨਿਵਰੇ ਸਗਲ ਬੈਰਾਈ ॥: Kaam krodh lobh moh nivaare nivare sagal bairaaee: When lust, anger, greed and attachment to delusion are eradicated; then I have no more enemies (sggs 1000).

To overcome the spell of anger along with its root-cause, the false ego, the Gurbani asks engaging in Shabad-Vichaar. With it, desires are silenced, and one goes beyond the state of physical perceptions and thereby seeks the "right" lifestyle. When desires are silenced, the mind becomes still. Therefore, if performed faithfully, Shabad-Vichaar brings about mind-control: self-unfoldment, self-integration, self-perfection, or self-purification. Such mindfulness leads us to dwell deeply in the eternity of the "now", to be aware of what is going on within and around us, and to see the same Mool in all Beings. Thinning of ego makes room for detachment, pure knowledge and wisdom, true understanding, selfless love, compassion, forgiveness, tolerance, harmony, righteousness, contentment, and joy; which helps taking care of and transforming suffering in our lives and in our society. Exercising attention to the every moment restores the quietude in us, opening doors to firsthand understanding of our living, and thereby changing the way we think and deal with others. Relaxed or still mind naturally improves our communication, behavior, conduct, assertiveness and humor. It shuns upsetting circumstances or company, destructive use of energy, frustrations, irrational ideas, and emotional upheaval and related physiological arousal. Then, when we realize the false beliefs that our conditioned mind was clinging to, they drop away. The root-cause of anger then melts away; true Love remains over; Spiritual Life (the Gurmuk Lifestyle)dawns; and one abides in the most inimitable quality of fearlessness as there will not be anxieties or conditionings.

• ਹਉਮੈ ਕ੍ਰੋਧੁ ਸਬਦਿ ਨਿਵਾਰੈ ॥: Haumai krodh Shabad nivaarai: Egotism and anger are prevented through the Shabad (sggs 1057).
• ਕਾਢਿ ਕੁਠਾਰੁ ਪਿਤ ਬਾਤ ਹੰਤਾ ਅਉਖਧੁ ਹਰਿ ਕੋ ਨਾਉ ॥: Kaadhi kuthaar pit baat hantaa aoukhadh har ko naaou: The Divine Name is the medicine; it is like an axe, which destroys the diseases caused by anger and egotism (sggs 714).
• ਜਿਹ ਸਿਮਰਨਿ ਕਰਹਿ ਤੂ ਕੇਲ ॥ ਦੀਪਕੁ ਬਾਂਧਿ ਧਰਿਓ ਬਿਨੁ ਤੇਲ ॥ ਸੋ ਦੀਪਕੁ ਅਮਰਕੁ ਸੰਸਾਰਿ ॥ ਕਾਮ ਕ੍ਰੋਧ ਬਿਖੁ ਕਾਢੀਲੇ ਮਾਰਿ ॥: Jih simran karahi too kel. Deepak baandhio dhario binu tel. So deepak amrak sansaar. Kaam krodhh bikh kaadteelae maar: Meditating on the Divine you feel joyous. God has placed the lamp (Knowledge) deep within you, which burns without any oil. (Whosoever awakened it within) This lamp makes one immortal in the world; it conquers and drives out the poisons of lust and anger (sggs 971).
• ਕਾਮ ਕ੍ਰੋਧ ਮਦ ਮਾਨ ਮੋਹ ਬਿਨਸੇ ਅਨਰਾਗੈ ॥: Kaam krodh mada maan moh binase anuraagai: Lust, anger, the intoxication of egotism and emotional attachment are dispelled, by loving devotion (sggs 818).
• ਕਾਮੁ ਕ੍ਰੋਧੁ ਗੁਰ ਸਬਦੀ ਲੂਟਾ ॥: Kaamu krodhu gur sabadee lootaa: Gur-Shabad, the Divine Name, will release you from lust and anger (sggs 879).
• ਰੋਸੁ ਨ ਕਾਹੂ ਸੰਗ ਕਰਹੁ ਆਪਨ ਆਪੁ ਬੀਚਾਰਿ ॥: Rosu na kaahoo sang karahu aapan aap beechaar: Don't be angry with anyone else; look within (Vichaar) your own self instead (sggs 259).
• ਰੋਸੁ ਨ ਕੀਜੈ ਅੰਮ੍ਰਿਤੁ ਪੀਜੈ ਰਹਣੁ ਨਹੀ ਸੰਸਾਰੇ ॥: Rosu na keejai amritu peejai rahan nahee sansaare: Don't be angry - drink in the Ambrosial Nectar (of the Divine Name); you will not remain in this world forever (sggs 931).
• ਬਕੈ ਨ ਬੋਲੈ ਖਿਮਾ ਧਨੁ ਸੰਗ੍ਰਹੈ ਤਾਮਸੁ ਨਾਮਿ ਜਲਾਏ ॥: Bakai na bolai khimaa dhanu sangrahai taamas naam jalaae: Don't speak empty words; burn away your anger with the Divine Name and gather the true wealth of tolerance (sggs 1013).
• ਫਰੀਦਾ ਬੁਰੇ ਦਾ ਭਲਾ ਕਰਿ ਗੁਸਾ ਮਨਿ ਨ ਹਢਾਇ ॥ ਦੇਹੀ ਰੋਗੁ ਨ ਲਗਈ ਪਲੈ ਸਭੁ ਕਿਛੁ ਪਾਇ ॥: Fareedaa bure daa bhalaa kari gussaa mani na hadhaai. Dehee rogu nu lagaee pallai sabhu kishu paai: Fareed says: answer evil with goodness; do not fill your mind with anger. Your body will not suffer from any disease, and you will obtain everything (sggs 1381).

— T. Singh
www.gurbani.org

Here is an account of Babar's Invasion of India as described by Harbans Singh in the Encyclopedia of Sikhism. It is an interesting essay that combines history, references from Gurbani and stories written about Guru Nanak by early Sikhs.  Some of the material used, especially from the early stories, don't seem accurate (like the miracles described about Guru Nanak and Bhai Mardana), but much of the other material seems very accurate and well collated.  

Quotes and Poetry

Springtime is the land awakening. The March winds are the morning yawn. ~Quoted by Lewis Grizzard in Kathy Sue Loudermilk, I Love You

Spring is nature's way of saying, "Let's party!" ~Robin Williams

Spring makes its own statement, so loud and clear that the gardener seems to be only one of the instruments, not the composer. ~Geoffrey B. Charlesworth

April prepares her green traffic light and the world thinks Go. ~Christopher Morley, John Mistletoe

Hee that is in a towne in May loseth his spring. ~George Herbert

It was one of those March days when the sun shines hot and the wind blows cold: when it is summer in the light, and winter in the shade. ~Charles Dickens, Great Expectations

Everything is blooming most recklessly; if it were voices instead of colors, there would be an unbelievable shrieking into the heart of the night. ~Rainer Maria Rilke, Letters of Rainer Maria Rilke

It's spring fever. That is what the name of it is. And when you've got it, you want - oh, you don't quite know what it is you do want, but it just fairly makes your heart ache, you want it so! ~Mark Twain

Hoe while it is spring, and enjoy the best anticipations. It is not much matter if things do not turn out well. ~Charles Dudley Warner

Awake, thou wintry earth -
Fling off thy sadness!
Fair vernal flowers, laugh forth
Your ancient gladness!
~Thomas Blackburn, "An Easter Hymn"

I love spring anywhere, but if I could choose I would always greet it in a garden. ~Ruth Stout

No matter how long the winter, spring is sure to follow. ~Proverb

Spring is when you feel like whistling even with a shoe full of slush. ~Doug Larson

Science has never drummed up quite as effective a tranquilizing agent as a sunny spring day. ~W. Earl Hall

If we had no winter, the spring would not be so pleasant; if we did not sometimes taste of adversity, prosperity would not be so welcome. ~Anne Bradstreet

The year's at the spring
And day's at the morn;
Morning's at seven;
The hillside's dew-pearled;
The lark's on the wing;
The snail's on the thorn;
God's in His heaven -
All's right with the world!
~Robert Browning

No winter lasts forever; no spring skips its turn. ~Hal Borland

Spring shows what God can do with a drab and dirty world. ~Virgil A. Kraft

April is a promise that May is bound to keep. ~Hal Borland

Where man sees but withered leaves,
God sees sweet flowers growing.
~Albert Laighton

That God once loved a garden we learn in Holy writ.
And seeing gardens in the Spring I well can credit it.
~Winifred Mary Letts

In June as many as a dozen species may burst their buds on a single day. No man can heed all of these anniversaries; no man can ignore all of them. ~Aldo Leopold

In the spring, at the end of the day, you should smell like dirt. ~Margaret Atwood

Indoors or out, no one relaxes in March, that month of wind and taxes, the wind will presently disappear, the taxes last us all the year. ~Ogden Nash

And Spring arose on the garden fair,
Like the Spirit of Love felt everywhere;
And each flower and herb on Earth's dark breast
rose from the dreams of its wintry rest.
~Percy Bysshe Shelley, "The Sensitive Plant"

Every spring is the only spring - a perpetual astonishment. ~Ellis Peters

Spring is sooner recognized by plants than by men. ~Chinese Proverb

The naked earth is warm with Spring,
And with green grass and bursting trees
Leans to the sun's kiss glorying,
And quivers in the sunny breeze.
~Julian Grenfell

In the spring I have counted one hundred and thirty-six different kinds of weather inside of four and twenty hours. ~Mark Twain

Our spring has come at last with the soft laughter of April suns and shadow of April showers. ~Byron Caldwell Smith, letter to Kate Stephens

Every April, God rewrites the Book of Genesis. ~Author Unknown

Under the giving snow blossoms a daring spring. ~Terri Guillemets

O, wind, if winter comes, can spring be far behind? ~Percy Bysshe Shelley

You can cut all the flowers but you cannot keep spring from coming. ~Pablo Neruda

[W]ell-apparell'd April on the heel
Of limping winter treads...
~William Shakespeare

I think that no matter how old or infirm I may become, I will always plant a large garden in the spring. Who can resist the feelings of hope and joy that one gets from participating in nature's rebirth? ~Edward Giobbi

Spring has returned. The Earth is like a child that knows poems. ~Rainer Maria Rilke

The sun was warm but the wind was chill.
You know how it is with an April day.
~Robert Frost

To be interested in the changing seasons is a happier state of mind than to be hopelessly in love with spring. ~George Santayana

The first day of spring is one thing, and the first spring day is another. The difference between them is sometimes as great as a month. ~Henry Van Dyke

Spring is not the best of seasons.
Cold and flu are two good reasons;
wind and rain and other sorrow,
warm today and cold tomorrow.
~Author Unknown

The sun has come out... and the air is vivid with spring light. ~Byron Caldwell Smith, letter to Kate Stephens

I want to do to you what spring does with the cherry trees. ~Pablo Neruda

April hath put a spirit of youth in everything. ~William Shakespeare

Out with the cold, in with the woo. ~E. Marshall, "Spring Thought"

A little madness in the Spring
Is wholesome even for the King.
~Emily Dickinson

The day the Lord created hope was probably the same day he created Spring. ~Bern Williams

Yesterday the twig was brown and bare;
To-day the glint of green is there;
Tomorrow will be leaflets spare;
I know no thing so wondrous fair,
No miracle so strangely rare.
I wonder what will next be there!
~L.H. Bailey

If I had my life to live over, I would start barefoot earlier in the spring and stay that way later in the fall. ~Nadine Stair

In the following essay Khuswant Singh talks on how to live and die, and be happy. I often come back to read this. 

This morning I am reading a poem on archeologists:

A story of waking up by Jane Honeck (http://janehoneck.com/in-like-a-lion/)

This picture says it all. Hunter Joseph, our 8^th grandchild, arrived April 4^th with great gusto. Nothing held back, he greets the world full of passion with energy engaging every ounce of his tiny being. I imagine him fully conscious of everything—from the hands of the doctor holding him to the air lightly touching his body—everything is new and exciting. What if we greeted each day in the same way? What would our life and our world look like?

What if we experienced the light of dawn each morning and felt the cool air on our bodies as we rolled out of bed as if it were the first time. What if we used this heightened awareness and energy to craft a whole new day, any way we wanted it. Instead of being mired in problems and stuck with obstacles, we’d be poised for each new experience that life hands us. Sure, some we might greet like a lion, but at least we’d be facing them instead of hiding from problems or staying stuck in patterns that no longer work.

Life would change for sure. When we face each day with energy and passion we can move forward to build the life we want rather than settle for the life we have. Building is always better than settling into an unconscious way of doing life.  Whether it’s unconscious spending, eating or politics as usual, the only way for change is to enter life like a lion. Because if we don’t, the end won’t be going out like lambs but more like sheep going to slaughter.

Remember that energy, creativity and curiosity you felt as a child and use it to your advantage every day. And, make it your duty to keep it growing in every child you meet.

The Gentle Art of Finding Happiness

Happiness is like a butterfly: the more you chase it, the more it will elude you, but if you turn your attention to other things, it will come and sit softly on your shoulder. 

- Henry David Thoreau

The object of our kindness is generally our own kind. And in this myopia of lost oneness, our kindness is compromised.

Guru Amardas Ji and the Langar

Before meeting Guru Angad, Baba Amar Das was a vaishnava and was ever in search of a competent Guru. At the age of 62 he adopted Guru Angad as his spiritual guide and became a 'fervent and zealous votary and willing server of the Guru.' He served him with all his heart and sacrificed his own comfort for the sake of the Guru. He undertook to fetch fresh water for the Guru's ablutions every night, just after mid-might from the river Beas, which was more than 5 km from Khadur. He performed his duty without fail, whatever the season was. After the Guru had bathed, he used to go to the nearby jungle to fetch fuel for the langar. While doing such selfless service he was constantly repeating in his mind the Name of the Lord.
Although he served the Guru day and night, yet he would never make an even the least mention of his services nor would he eat food from the public funds devoted for the Guru's langar, rather he used to contribute liberally to the Community Kitchen from his hard and scanty earnings of his humble trade in grocery which he collected by the hire of a pony for delivering goods from village to village. Guru Amardas developed langar into a regular institution. The Guru's Kitchen, which by then had attained great significance, shifted with him to Goindwal where he had settled down. He emphasized it as a device for expressing the notion of equality in a practical way.
Guru Amardas maintained the tradition of Guru Nanak's social, political and reformatory actions. The zeal and activities of Guru Amardas in preaching the faith 'combined with his genial habits and affable disposition,' he secured many converts to Sikhism. He was a 'grand old man,' just and wise. Humble and sweet as he was, he attracted many to Goindwal. Not only the followers of new faith, started by Guru Nanak, but also many seekers of wisdom and solace would flock around Guru Amardas on the bank of Beas. Sometimes even some of his old associates, whom he had met and made friends before becoming a disciple of Guru Angad, would come to meet him. His followers and friends used to stay at Goindwal for days together and listen to his sermons.
So long as Sikhism was in its infancy and people used to come to the Guru in small groups, for instructions, a single pangat for the sangat sufficed. But now Sikhism had grown in popularity and its votaries daily increased. So Guru Amardas thought of organizing the langar on an extensive scale. During his Guruship the number of followers increased so much that a situation arose when it became necessary to provide the Sikhs with convenient local centres. It was to meet this need that he introduced the Manji-system. Indubhushan Banerjee has rightly observed that "it can easily be surmised that these manjis were the earliest Sikh sangats, and, in all probability, in each and everyone of them a langar was set up."
In later days we so often find that the sangats were 'not merely places of worship but also wayside refractories which gave food and shelter to indigent wayfarers.' The Sikhs who managed the affairs of various sangats also arranged Langars for them. 'It is important to note that the obligation to maintain the Guru's langar was thus extended in scope and meaning, though it seems almost certain that the maintenance of the local sangats were made a charge on the local people.' Guru Amardas laid much stress on the pangat. The rule of the Guru was "Pehle Pangat Phir Sangat", first eat together then meet together. One point is to be understood that the pangat and sangat were not two distinct institution which was generally named as the sangat. These sangats were distinguished from each other after the names of the areas, towns or some of those prominent Sikhs who looked after these sangats.
It is obvious that the sangat habit had along with that the pangat-pleasure had become vital part of Sikhism. Wherever a Sikh might be, he was associated with the sangat and through that made to realize that a Sikh is not only to look to his individual character and spiritual development but is also 'to share the feelings of his fellowmen who assemble in the form of sangat and pangat. And he is also to shoulder his responsibilities as a part of the corporate body of the Panth.' The position of the Guru was sole and supreme religious head and was a great source of unity and solidarity. The sangat at Goindwal assembled at the feet of the Guru but the local sangats gathered around the word or the Shabad of the Guru. they used to sing hymns of the Gurus which were by then in circulation, written in Gurmukhi Script. This was their spiritual food. The food for the body was provided at the langar. Thus sangat and pangat had a common aim to unite the Sikhs in the name of the Guru. And to maintain these, the Sikhs made all possible efforts and sacrifices.
At Goindwal though the greatest delicacies were served in the Guru's langar, the Guru himself lived on coarse food according to his most ascetic habits. "The traveler, the stranger, the beggar, as well as the follower of the Guru, could gratify his palate with the six physical tastes - sweet, salt, sour, biter, pungent and astringent - of Punjabi cookery." The Guru himself took only boiled rice and lentils. In the coronation ode, Guru Amar Das's langar receives a special mention:
"In thy kitchen (O Amar Das), butter and flour are served (in plenty), everyday."
The Guru's kitchen remained open until three hours after nightfall. 'Every day's collections of grain were milled and baked into bread and distributed free.' What he daily received was daily spent and nothing was reserved for the morrow. Whatever remained, after feeding the people, was compassionately thrown to the beasts and birds; and if anything still remained, the good disciples took it to the river Beas and feasted the fish with it. One day Bhai Budha asked the Guru: "Is it right for the Sikhs to eat the choicest viands and dainty food while you are satisfied with a coarse meal ? Issue an order that only such food as you eat shall be served from your kitchen." The Guru replied: "O Bhai Budha, do you think there is a difference between the Sikhs and me? I enjoy the flavor of what the Sikhs eat. Be certain that what enters the Sikhs' mouth is contributed to the Guru's sustenance." On the occasion Bhai Jetha (later known as Guru Ramdas) was also present. He composed the following hymns summing up the idea expressed by the third Guru:
"As a mother is delighted when her child takes food,
As a fish is delighted when it bathes in the water,
So the true Guru is delighted when his disciples find food."
Guru Amardas took a social step forward. 'No one could gain an audience of the Guru without first partaking of the Bread of Grace at the Guru's Langar. This injunction of the Guru finished all distinction of Verna and Ashram (caste and position). Members of all the four classes of the Hindus were required to take food simultaneously on the same level, sitting together on the same matting, with no distinction whatsoever. this was contrary to the old conservative practice which was popular among the Hindus.' Not only eating together was compulsory for all the four classes but also the preparation of the food in the kitchen was to be done by the members of all the four classes. Even people of other communities were welcome in the Guru's langar. None could question whether the dishes were cooked by Brahman or a so-called low caste. All were treated alike. Apart from promoting social equality, the langar eliminated taboos about chauka- the preparation of food in special enclosure.
Another significant act of Guru Amardas was the construction of a Baoli at Goindwal. This was a deep well with eighty four steps leading down to its water. The construction of a Baoli brought about a great change amongst the Sikhs, for it had multifaced effects on their way of life and thought. While taking bath at the bank of the river Beas the caste prejudices were not shaken to the extent they were shaken when the people of different castes started taking bath in the Baoli. At the Beas the people of high and low castes could bath at reasonable distance, so that their caste prejudice were not distributed. But while taking bath in the Baoli, the people of different castes could not keep that distance. As in the langar while eating together the people had a feeling of oneness, the caste prejudice were shed off when they dipped in the same well and sipped from the same water. Before the construction of the Baoli the water for the Guru-Ka-Langar was brought from the Beas and the devotees had to walk up and down a distance of about 1 km for this purpose. Now with the Baoli at a few steps from the langar, the availability of water became very easy. Another benefit of the Baoli was that fresh and clean water was available throughout the year-even in the rainy days when the river water would be muddy and polluted.
The Sikh chronicles tell a charming story of the Mughal Emperor Akbar visiting Guru Amardas at Goindwal. He got down from his horse and walked a little distance bare-footed in his habitual reverence for all saints. It was pointed out to the emperor that it was obligatory for all the visitors to dine in the Guru's langar before meeting the Guru. So, instead of being taken into the Guru's presence he was asked to sit on the ground with other visitors and share the 'Bread of Grace'. The Emperor, who had adopted a policy of generous tolerance, compiled with this requirement and partook of the Langar. On seeing the Guru, he said: "Holy Sir, I find that your langar feeds hundreds of men and women everyday. I want to offer an estate that will suffice to pay its expenses." The Guru thankfully declined the offer and said: "I have already obtained enough from my creator. The people are my 'lands' and estates. the devotees who come from far and near bring the necessary supplies to the langar. Each day's collections are spent the same day, and for the next day we trust in Him. Enough that daily we get our bread. Enough that we are of the 'poor' and think of the Beloved.
When Raja of Haripur came to see the Guru he had also to take meal at the langar along with his Ranis and some other members of the family, before they could meet the Guru. Once some faithful Sikhs sought the permission of the Guru's daughter, Bibi Bhani, to offer her attire and ornaments, so that she might decorate herself like other girls. In reply she chanted a hymn of Guru Nanak: "All the gold and silver is illusion, and false are those who wear them," and reminded the Sikhs that the best use to which money could be put would be to fill the Guru's langar with corn and supply, the necessities of pilgrims. Guru Amardas was ever pleased with those who served selflessly in the langar. When the disciples from far and near came to meet the Guru he would always instruct them to feed the poor. The Guru so often stressed the need and importance of the service through langar. Hereunder are some stories in brief which are mentioned in the Suraj Parkash by Bhai Santokh Singh, and some of them have been also narrated by Macauliffe in the Sikh religion.
Jodh, a Brahmin, was a cook in Guru Amardas's kitchen. Leaving all pride of birth he served there. Whatever the offering the disciples brought to the Guru were handed over to him and he spent all on feeding others. He never allowed slackness to interfere with his duty and fed the hungry at all times, as many as were present. The Guru was pleased with his service of devotion and bestowed on him the spiritual knowledge and the Naam.
Lalu, Durga and Jiwanda were three disciples of the Guru. they took shelter at the feet of the Master and engaged in his service. One day while sitting near him, they asked the Guru: "We are thy servants; kindly show us the Way." "There is nothing like doing good to others," replied the Guru. "Try to serve the others at all times. This can be done in the following way. Listen and ever remember: Give to the poor and the distressed whatever wealth you possess. Wherever you find a destitute person give food and clothes to him. The greatest of all gifts is to give food at all times. Food gives life to mankind. How can other gifts equal it ?"
One day Ugar Sain, Ramu, Dipa and Nagauri came to the Guru, and prayed for instructions. The Guru in his mercy said: "Whenever a disciples come to you offer food to him..." Similarly when once Gangu, Sohan and Bhangu came to pay homage, they got the following instructions: "Share your earning s with others. The food alone is blessed which is taken after being offered to others." "In the ages gone by men used to perform Yajnas and appeased their gods by oblations burnt in fire. In this age you will get the same reward by offering food to the hungry."
The whole congregation of Dalla village came to the Guru once and prayed for general instructions for their conduct. The Guru through his grace was pleased to say: "On the days of Gurpurabs and festivals like Vaisakhi and Diwali, gather together in some place. Prepare Karah Parsaad and distribute it among the assembly. recite and sing the holy Word of the Guru. If you find anyone devoid of clothes, offer new clothes to him. Give food to the hungry and unite in helping others." Guru Amardas says: "Even if he were a most learned person of world wide renown, he would take care to remember that nothing is polluted in the kitchen. All restricted kitchens are false. Only he is pure."
Teja Singh says that from that time onwards there was no sanctity observed about eating and drinking among the Sikhs, may be gathered from the following story taken from the Dabistan-i-Mazahib: "One Partab mal, a learned Hindu said to his son who was inclined to turn Mohammadan, 'If you want to get freedom in eating you may better join Sikhism, where there is no restriction about food."

Source: http://www.searchsikhism.com/amardas.html