Lobh, meaning greed, avarice, covetousness, or cupidity arising out of the acquisitive instinct of man, has been denounced in almost every ethical system. Sikhism treats it as one of the Five Evils that hinder man’s spiritual progress as well as his moral growth. Personifying lobh in one of his hymns, Guru Arjan thus addresses it: “O lobh, you have lured the best of men who gambol about under your sway. Their minds waver and run in all directions. You have respect neither for friend nor for one worthy of adoration, neither for father, mother, or kindred.
You make one do what one must not do…” (GG, 1358). Lobh is indeed a variant of kām. While the latter means desire in general or erotic desire in particular, the former implies an inordinate desire to possess worldly goods, more often than not at others’ cost. It may take one of two forms. A lobhi or greedy person may either desire to grab and enjoy, or he may grab and accumulate, becoming either a profligate or a miser. In both cases, as Guru Arjan says, “pelf becomes the breath of life for the greedy” (GG, 914).
Greed leads to such vices as mendacity, exploitation, and abuse of power. It destroys stability and tranquillity of the mind. To quote Guru Nanak, “The greedy mind is never still and wanders in all four directions” (GG, 876). “It stays not with the compassionate Lord” (GG, 359). The antidote to lobh is contentment (sabr, santokh) and not absolute renunciation. “Happiness lies in contentment,” declares Guru Arjan. “Worthless are the dominions if they bring not fulfillment” (GG, 745).
The Guru recommends grihastha or the normal life of a householder and does not totally discard worldly possessions; what is disapproved is attachment to them and hankering after them. “What we eat and drink is sacred,” says Guru Nanak, “for that is God’s own gift” (GG, 472). But these “riches cannot be accumulated without sin,” and, moreover, “these accompany not man in death” (GG, 417). Guru Amar Das, Nanak III, warns: “Do not be led astray by māyā… Know that your millions shall not keep you company” (GG, 1087). On the other hand, as Guru Nanak says, “Contentment is the quality of the angels.”
References:
- Sant Darshan Singh, Gauri Granth Sahib, Amritsar, 1964
- Sher Singh, The Philosophy of Sikhism, Lahore, 1944
- Avtar Singh, The Ethics of the Sikhs, Patiala, 1970
- Nripinder Singh, The Sikh Moral Tradition, Delhi, 1990
More Information:
Lobh: The Peril of Greed in Spiritual and Moral Growth
Introduction Greed, known as lobh in Sikh philosophy, is a universal vice deeply ingrained in human nature, arising from the intrinsic desire to acquire more than is necessary. It has been identified as one of the Five Evils in Sikhism, alongside kām (lust), krodh (anger), moh (attachment), and ahankar (ego). The impact of greed transcends mere material accumulation, extending into ethical degradation and spiritual stagnation.
Understanding Lobh Lobh manifests as an excessive desire for wealth, power, or possessions, often at the expense of others. It is distinct from kām, which embodies general desire, as lobh specifically pertains to the unbridled yearning for material gains. This unchecked acquisitiveness can manifest in two ways: as extravagance, where the individual squanders resources on indulgence, or as miserliness, where accumulation becomes an obsession. Both paths disrupt mental peace and moral alignment.
The Consequences of Greed Lobh is a root cause of vices such as dishonesty, exploitation, and corruption. Greed compels individuals to stray from the ethical path, prioritizing personal gain over collective well-being. As Guru Nanak Dev Ji states in the Guru Granth Sahib, “The greedy mind is never still and wanders in all four directions” (GG, 876). This instability erodes spiritual connection and distances individuals from the Divine.
Furthermore, greed disrupts social harmony. A person consumed by lobh often neglects relationships and moral obligations, leading to a breakdown of trust and community. The pursuit of material wealth, while temporarily gratifying, leaves an emptiness that material possessions cannot fill.
The Antidote: Contentment and Gratitude Sikhism offers a remedy to lobh in the form of santokh (contentment) and sabr (patience). Contentment is not about renunciation of worldly goods but about maintaining a balanced relationship with them. Guru Arjan Dev Ji beautifully summarizes this sentiment: “Happiness lies in contentment. Worthless are the dominions if they bring not fulfillment” (GG, 745).
Gratitude for life’s blessings plays a key role in combating lobh. Guru Nanak emphasizes that the food and drink we consume are sacred gifts from the Divine (GG, 472). Recognizing these as blessings fosters a sense of humility and curtails the insatiable greed for more.
Living Beyond Lobh The Sikh Gurus advocate for a life rooted in grihastha (householder living), where one participates in worldly activities without becoming attached. The focus is on rightful earning (kirat karni), sharing with others (vand chhakna), and remembering the Divine (naam japna). This balanced approach allows individuals to engage in society responsibly while nurturing spiritual growth.
Conclusion Lobh, or greed, is a formidable obstacle to both moral and spiritual evolution. Its antidote lies in cultivating contentment, gratitude, and detachment. By embracing the principles of Sikhism, one can transcend the grip of lobh and find lasting peace and fulfillment. As Guru Nanak reminds us, “Contentment is the quality of the angels” (GG, 1087). Let us aspire to this angelic state by letting go of greed and living a life of balance and purpose.
