ÿþ<HTML><HEAD><TITLE>AHA&#7748K&#256R </TITLE> <style type="text/css"> .BODY { background-color: #EAF1F7; background-image: url('images/gtbh.jpg'); background-repeat: no-repeat; background-attachment: fixed; background-position: center; color: #0066CC;} .C1{text-align: justify;color: #0066CC;FONT-size: SMALL;FONT-family: Tahoma;} .BIB{text-align: center;color: #000099;FONT-size: SMALL;FONT-family: Tahoma;} .CONT{text-align: right;color: #FF0000;FONT-size: SMALL;FONT-family: Tahoma;} </style><META NAME="keywords" CONTENT="AHADKR"> <META http-equiv="content-type" content="text/html; charset=UTF-8"></HEAD> <BODY class="BODY" oncontextmenu="return false" ondragstart="return false" onselectstart="return false"> <FONT ALIGN="JUSTIFY" FACE="Tahoma"> <p class="C1">&#65279AHA&#7748K&#256R (<i>ha&#7749k&#257r</i> as it is commonly pronounced in Punjabi) is a compound of Sanskrit <i>aham</i> ('I') and <i>k&#257r</i> ('maker') and means I-maker, i. e. what individuates the person as 'I'. It stands for egotism, egoism, self-conceit, self-centeredness, vanity or simply pride. Other synonyms used in the sacred texts of the Sikhs are <i>m&#257n, abhim&#257n, garab, gum&#257n, aha&#7749g, ahammeu, ahambudh, haumai</i>and<i>khud&#299. </i> Pride is regarded as an undesirable trait in all ethical systems; it is counted among the seven deadly sins in the religious literature of the West. Sikhism considers it not as a metaphysical myth as is done in S&#257&#7749khya and Buddhism but as one of the five common human weaknesses or evils. <i>Aha&#7749k&#257r</i> is vanity, elation or exultation arising from an exaggerated view of one's own merit. The merit may consist in real or presumed intellect, scholarship, physical strength or beauty, worldly rank and possessions or even spiritual accomplishments. Whatever the source, <i>aha&#7749k&#257r</i> is counted a frailty. Says Gur&#363 Amar D&#257s, "it is a deadly disease and the cause of the unending cycle of birth, death and rebirth" (GG, 592). Again, "Pelf is like poison, for it engenders arrogance. None sunk in arrogance wins approval" (GG, 666). In another hymn, Gur&#363 Amar D&#257s declares: "Egoity is the adversary of <i>n&#257m</i> (absorption in God's Name); the two cannot abide together" (GG, 560). Gur&#363 Arjan thus addresses <i>aha&#7749k&#257r</i> personified : " O thou, the cause of birth and death: O thou, the soul of sin: Thou forsakest friends and sowest enmities: Thou spreadest the net of illusion far and wide&#8221 (GG, 1358). Even virtues and pieties are rendered sterile if accompanied by <i>aha&#7749k&#257r</i>, as says Gur&#363 Te<u>gh</u> Bah&#257dur, N&#257nak IX : "Pilgrimages, fasting and charities if they lead to <i>gum&#257n</i> (pride) go waste like the bath by an elephant (who after bathing besmears his body with dirt)" (GG, 1428).</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Remedies suggested in Sikhism are humility and <i>sev&#257</i> (self abnegating deeds of voluntary service). The two are complementary virtues. For Gur&#363 Arjan humility is a weapon against not only <i>aha&#7749k&#257r</i> but all <i>vik&#257rs</i> or evil tendencies. Says he, "Humility is my mace, being the dust of the feet of all, my dagger. These weapons vanquish all vices" (GG, 628): <i>Sev&#257</i> is a highly prized virtue in Sikhism. To quote Gur&#363 Arjan again : "I feel blest rendering service to God's servants by drawing water for them (from the well), by swinging the fan over their heads (in holy congregation) and by grinding corn (for their meals). State, territory and mundane offices are of little value" (GG, 811). Another remedy is to be aware of the insignificance and transience of man in the context of cosmic vastness. Kab&#299r wonders at the vanity of men who pride themselves upon trifles. "Even kings mightier than R&#257va&#7751a, " he says, "perished in a twinkle" (GG, 1251). Judicious self-respect and a sense of honour should not however be mistaken for pride. Humility does not rule out the former. Says Gur&#363 N&#257nak : "If one loseth one's honour, all that he eats is unclean" (GG, 142).</p> </font> <p class="BIB"> BIBLIOGRAPHY<p class="C1"><ol class="C1"><li class="C1"> K&#257hn Si&#7749gh, Bh&#257&#299, <i>Gurmat Sudh&#257kar</i>. Patiala, 1970<BR> <li class="C1"><i>Gurmat Prabh&#257kar</i>. Patiala, 1970<BR> <li class="C1"> Jodh Si&#7749gh, Bh&#257&#299, <i>Gurmati Nir&#7751aya</i>. Lahore, 1932<BR> <li class="C1"> Caveeshar, Sard&#363l Si&#7749gh, <i>Sikh Dharam Darshan. </i> Patiala, 1969<BR> <li class="C1"> Sher Singh, <i>Philosophy of Sikhism</i>. Delhi, n. d.<BR> <li class="C1"> Taran Singh, ed. , <i>Teachings of Guru Nanak Dev. </i> Patiala, 1977<BR> <li class="C1"> Nripinder Singh, <i>The Sikh Moral Tradition. </i> Delhi, 1990<BR> </ol><p class="CONT">L. M. Joshi<br></p><BR> </font> <img src="counter.aspx" width="1px" height="1px" alt=""> </HTML></BODY>