The Five Inner Thieves..!

Five Thieves (Panj Dosh or Panj Vikar) are the five major weaknesses of the human personality at variance with its spiritual essence, and are known as "thieves" because they steal a person's common sense. These five thieves are kaam (lust),krodh (rage), lobh (greed), moh (attachment) and hankaar (ego). The word "evil" here may be understood to represent the connotation of Punjabi paap "sin", dokh "defect" or kilbikh "defilement".

It is the primary aim of the practising Sikh to subdue these five inner "thieves" and render them useless. The actions of one's mind should be above, beyond and without interference from these five inner urges. It's a Sikh's duty to not base their life subject to these five passions of the human heart. To live a life in devotion to Waheguru in positive spirits (Charhdi Kala) and in His mercy (hukam). To remember God in Naam Japo, engaged in community service (Sewa) and to practise the Five Virtues. By taking these positive steps, the Five Evils are overcome and rendered ineffective. By adopting this daily routine and discipline the person's actions become pure (nirmal) and rewarding to the soul and the negativity of the person is removed.

Buddhism

The first two in the list of five hindrances, sensuous desire (kamacchanda) and ill will or malice, are the same as the first two in the list of five evils mentioned in the Sikh canon. Likewise, belief in a permanent individuality (satkayadrsti), sensual passion (kamaraga), ill will, conceit (mana) and nescience (avidya), included in the Buddhist list of ten fetters, are comparable to egotism, lust, wrath, pride and delusion or attachment of Sikh enumeration.

The third Buddhist list of ten 'defilements' (Pali kilesa, Punjabi kalesh and Skt. klesa), includes the following: greed (lobha), hatred (dosa), delusion (moha), conceit (mana), false views, sceptical doubt, sloth, distraction, shamelessness and recklessness. In this list, again, the first four defilements are nearly identical with those included in the list of' ‘five evils' minus lust (kama). This last evil is mentioned separately and repeatedly in the Buddhist scriptures in Pali as well as in Sanskrit. Similarly wrath (krodha) is mentioned separately as a powerful enemy of holy life. Early Buddhist sources describe the triad of lobha, dosa (dvesa), and moha as the three roots of evil (akusala-mula). One of the standard Buddhist words for evil is klesa which may be translated as 'defilement' or ‘depravity’. A list of six defilements is found in some Buddhist Sanskrit sources and includes passion (raga), ill will (pratigha), conceit (mana), nescience (avidya), false view (kudrsti), and sceptical doubt (vichikitsa)

Hinduism - Bhagavad Gita

The Bhagavad Gita mentions all the five evils although they are not all enumerated together at the same place as forming a pentad. The text mentions kama as lust and at one point it is identified with krodha. Besides kama and krodha which are called asuri (demonic) traits, the Bhagavad Gita mentions passion (raga), ill will, attachment, delusion, egoity, greed, conceit and nescience (ajnana), and employs terms such as papa, dosa and kalmasa for impurities or defilements. In one verse hypocrisy, arrogance, conceit, wrath, harsh speech and nescience are described as demoniac qualities. Medieval Buddhist, Jainist, and Brahmanical authors of religious and philosophical works continued to discuss the meaning, nature and methods of eradicating the five and more evils. The Tantric adepts (siddhas) recommended rather radical techniques of combating the evil psychological forces, especially through the method of 'conquering passions through passions'. Reference may be made here to Tulasidasa who, in a series of quadriparti verses (chaupais) in his Ramacharitamanasa, acknowledges the universality of kama, krodha, lobha, moha, mana and trsna which afflict not only men but also the gods.The evils are want,idleness,disease,ignorance and squalor..