31.

NENDA
Nenda or slander is the practice of levelling false accusations at others out of
spite or envy. It is an undesirable practice, looked down upon by humanity in general.
Sikhism condemns it and there are numerous references to it in Gurbani. The person
resorting to it does so as though he is under compulsion and cannot resist it. It is a
form of addiction. Guru Arjan Dev looks upon it as an ailment. Guru Ji mentions that
there are medicines for all ailments – avkhadh sabhay keetean, but there is no
medicine - avkhhadh / daaroo - for the ailment of slander – nendak ka daaroo nahe.
Avkhadh sabhay keetean nendak ka daaroo nahe. P.315
AvKD sBy kIiqAnu inMdk kw dwrU nwih Ò
According to Guru Ji the whole world speaks ill of a nendak – nendak kau
fetkay sansaar, because practically everyone knows the accusations the nendak makes
are false and unfounded. It is false business – jhootha beuhaar. The character of the
nendak becomes tainted – nendak ka maila acaar.
Nendak kau fetkay sansaar. Nendak ka jhootha beuhaar. Nendak ka maila
acaar. P.1151
inMdk kau iPtky sMswru Ò inMdk kw JUTw ibauhwr Ò inMdk kw mYlw Awcwr Ò
Guru Ji points out that a nendak feels happy - nendak umaahai, when he sees
some fault - daykhai chedar- in a person. But he feels unhappy - dukh bhari-ai, when
he sees some virtue in someone - bhalo daykh. The nendak always keeps thinking of
doing harm (to someone) - aath pehar cetvai, but he is not always able to execute
his evil plans - nahi pahucai. This is because he becomes a victim of spiritual death
(aatmak maut) - mari-ai, whilst thinking of his evil designs - bura cetvat mari-ai.
Jau daykhai chedar tau nendak umaahai bhalo daykh dukh bhari-ai. Aath
pehar cetvai nahi pahucai bura cetvat mari-ai. P.823
jau dyKY iCdR qau inMdku aumwhY Blo dyiK duK BrIAY Ò AwT phr icqvY nhI
phucY burw icqvq mrIAY Ò
According to Guru Amar Das nenda of anyone is not a good thing – bhali
kesai ki nahi. Foolish people, who follow their own minds, are the ones who resort to
it – manmukh mugadh krann. Their faces are blackened, i.e. they earn disrespect -
muh kaalay tena nendka(n), and they are thrust into extremely frightening hell –
narkay ghor pvann. Sikhism does not believe in the existence of heaven or hell, and
being thrust into hell merely means that the nendak suffers extreme difficulties.
Nenda bhali kesai ki nahi manmukh mugadh krann. Muh kaalay tena
nendka(n) narkay ghor pvann. P.755
inMdw BlI iksY kI nwhI mnmuK mugD krMin Ò muh kwly iqnw inMdkw nrky
Goir pvMn Ò
Guru Arjan Dev points out that a nendak is worse than a thief, a dissolute
person or a gambler- cor jaar joo-ar tay bura. The nendak carries on his head -
nendak ser dhara, a burden which is non-existent – anho(n)da bhaar.
Cor jaar joo-ar tay bura. Anhonda bhaar nendak ser dhara. P.1145
cor jwr jUAwr qy burw Ò AxhoNdw Bwr inMdk isir Drw Ò
According to Guru Amar Das a nendak carries an immense burden (of
vekaars) - bahu bhaar uthaavai, by resorting to slander - nenda kar kar. He is like a
labourer - majoor, who delivers the load - bhaar pahucaavnea, without payment -
ben majoori. What Guru Ji implies is that the nendak does not derive any benefit
from what he does.
 Nenda kar kar bahu bhaar uthaavai ben majoori bhaar pahucaavnea. P.118
inMdw kir kir bhu Bwru auTwvY ibnu mjUrI Bwru phucwvixAw
Bhagat Kabir, in one salok mentions how the weight of slandering others
keeps on increasing on a nendak’s head – bhaar pra-ee ser carai. In spite of being
aware of this burden he still favours travelling along the same nenda path – caleo
caahai baat.
Kabir bhaar pra-ee ser carai caleo caahai baat. P.1369
kbIr Bwr prweI isr crY cilE cwhY bwt Ò
Nendaks normally resort to sweet talk in the presence of persons they slander
– Oe haajar metha bolday, but behind the back of the latter they give full vent to their
poisonous invective - baahar ves kadheh mukh gholay. Such people’s minds are evil
– khotay. The Lord Master discards such people from His presence – da-i vechoray.
Guru Ram Das expresses it as follows:
Oe haajar metha bolday baahar ves kadheh mukh gholay. Man khotay da-i
vechoray. P.306
Eie hwjru imTw boldy bwhir ivsu kFih muiK Goly Ò mn Koty diX ivCoVy Ò
According to Guru Ji such khotay people, who harbour feelings of nenda in
their hearts – jes andar nenda, but have mango fruit like sweet talk in their mouths –
muhe amb pa-ea, do not benefit in any way. If they happen to touch gold – jay suenay
no ohu hath paa-ay, the gold gets mixed with dust – khayhoo saytee ral ga-ea. What
this means is that they fail to get any respect and earn disgrace.
……….Jes andar nenda muhe amb pa-ea. Jay suenay no ohu hath paa-ay
ta(n) khayhoo saytee ral ga-ea. P.307
………ijsu AMdir inMdw muih AMbu pieAw Ò jy suieny no Ehu hQu pwey qw KyhU
syqI ril gieAw Ò
According to Guru Arjan Dev a nendak who resorts to slandering others
experiences spiritual death – nendak mua. Because of his nenda activities he suffers
lots of trouble and misery that ensue – upaj vad taap.
Nendak mua upaj vad taap. P.199
inMdku muAw aupij vf qwp Ò
Guru Ram Das maintains that (just like all other people) the nendaks will be
asked by the Lord for an account of their actions (in this world) - nendka(n) paasuh
Har laykha mangsi, and they are given lots of punishment - bahu day-e saja-ee. The
punishment ,which is the fruit of their actions , as nendaks, will depend upon the
nenda activities they resort to – jayha nendak apnai jie kmaavday tayha fal pa-ee.
Nendka(n) paasuh Har laykha mangsi bahu day-e saja-ee. Jayha nendak
apnai jie kmaavday tayho fal pa-ee. P.316
inMdkW pwshu hir lyKw mMgsI bhu dyie sjweI Ò jyhw inMdk ApxY jIie
kmwvdy qyho Pl pweI Ò
According to Guru Arjan Dev the nendak liars - nendak jhoothay, have no
place in the Lord’s presence, i.e. in the Lord’s dar / darbaaray. They are caught and
hurled to the ground – pakar pachaarean.
Nedak pakar pachaarean jhoothay darbaaray. P.323
inMdk pkiV pCwiVAnu JUTy drbwry Ò
Nendaks do not even hesitate to slander virtuous saintly persons. They talk ill,
even of the perfect guru. Guru Ram Das says that the person who resorts to nenda of
the perfect guru – jo nenda karay satgur pooray ki, suffers misery in this world -
aukha jag meh hoea. He is thrust - ohu dhoea - into the hell like well of suffering –
nark ghor dukh khooh. No one listens to his pleas – kook pukaar ko na sunay.
Because of his suffering he resorts to wailing and crying.
Jo nenda karay satgur pooray ki su aukha jag meh hoea. Nark ghor dukh
khooh hai othai pakar ohu dhoea. Kook pukaar ko na sunay ohu aukha hoe hoe roea.
P.309
jo inMdw kry siqgur pUry kI su AauKw jg mih hoieAw Ò nrk Goru duK KUh hY
EQY pkiV Ehu FoieAw Ò kUk pukwr ko n suxy Ehu AauKw hoie hoie roieAw Ò
According to Guru Amar Das the person who slanders his guru – jen gur
gopea aapna, has no place – thaur na thau (where he could get some respite from
his sufferings). He loses both this world and the next – halt palt dovai(n) ga-ay. He
fails to gain a place in the dargaah of the Lord - dargeh nahi thau(n). Once a person
makes the mistake - ghusi-ai - of slandering the guru - satgur ki gantai ghusi-ai, he
suffers dukh throughout his life - dukhay dukh vehae.
Jen gur gopea aapna tes thaur na thau. Halt palt dovai(n) ga-ay dargeh nahi
thau(n) ……………Satgur ki gantai ghusi-ai dukhay dukh vehae. P.314
ijn guru goipAw Awpxw iqsu Taur n Twau Ò hlq plq dovY gey drgh nwhI
Qwau Ò ……… siqgur kI gxqY GusIAY duKy duiK ivhwie ]
Guru Arjan Dev says that those who slander sayvak jan or sant jan succeed in
having their precious lives destroyed - nendak ahela janm gvaea. The nendak who
falsely attempts to expose others, helps in washing away the sins of the slandered
ones – janm janm ki mal dhovai pra-ee, but he reaps the fruit of his own undesirable
deed – aapna keeta paavai. He neither attains sukh in this world - eeha(n) sukh nahi,
nor does he earn any respect in the dargaah of the Lord – (nahi) dargeh dho-ee. He
ends up in the abode of the yamas – jampur jae pucaavai, and suffers. Guru Ji points
out that sant jan experience sukh when others resort to slandering them - jo jo nend
karay santan ki teu(n) santan sukh maana. (Such slander gives sant jan an
opportunity to examine weaknesses in their lives and improve their aatmak jeevan).
Guru Ji goes on to say that the Lord helps his sant jan to save themselves from
vekaars – kahu Nanak sant Har raakhay, but the aatmak jeevan of the nendak gets
washed away in the flood of nenda – nendak dee-ay rura-ee.
Janm janm ki mal dhovai pra-ee aapna keeta paavai. Eeha(n) sukh nahi
dargeh dho-ee jampur jae pucaavai. Nendak ahela janm gvaea. …………… Jo jo nend
karay santan ki teu(n) santan sukh maana……………Kahu Nanak sant Har raakhay
nendak dee-ay rura-ee. P.380
jnm jnm kI ml DovY prweI Awpxw kIqw pwvY Ò eIhw suKu nhI drgh FoeI
jmpuir jwie pucwvY Ò inMdik Aihlw jnmu gvwieAw Ò ………… jo jo inMd kry
sMqn kI iqau sMqn suK mwnw Ò ………khu nwnk sMq hir rwKy inMdk dIey ruVweI Ò
According to Guru Ji the nendak who slanders sant jan suffers a lot and
mourns loudly - bel-lavai ar-raavai. This is because he forgets the Lord -
paarbraham parmaysar besrea. He reaps the fruit of what he sows - apna keeta
paavai. If a nendak has a companion - sangi, the companion also gets into the bad
habit of resorting to nenda - naalay la-ay sedhaavai.
Ar-raavai bel-lavai nendak. Paarbraham parmaysar besrea apna keeta paavai
nendak. Jay ko us ka sangi hovai naalay la-ay sedhaavai. P.373
ArVwvY ibllwvY inMdk Ò pwrbRhmu prmysru ibsirAw Apxw kIqw pwvY
inMdkÒ jy koeI aus kw sMgI hovY nwly ley isDwvY Ò
Guru Ji maintains that the Lord embraces His servant and saves him - apnay
daas kau kanth lagaavai. But the nendak offender is thrust into the fires of envy
burning within the nendak - nendak kau agan meh paavai.
 Apnay daas kau kanth lagaavai. Nendak kau agan meh paavai.
Apxy dws kau kMiT lgwvY Ò inMdk kau Agin mih pwvY Ò
Guru Ram Das says that as a result of the activities of the nendak the sayvak /
Har jan does not lose his virtues and worthwhile characteristics - apna gun na
gvavai, because he resorts to naam semran – Ram naam gun gaavai.
Har jan Ram naam gun gaavai. Jay koi nend karay Har jan ki apna gun na
gvavai. P.719
hir jn rwm nwm gun gwvY Ò jy koeI inMd kry hir jn kI Apunw gun n
gvwvY Ò
Talking about Har jan who are servants of the Lord, Guru Ji maintains that if
a nendak cannot bear to see the praise rendered to a sayvak / bhagat - vadya-ee daykh
na sakai, the Lord Creator makes the nendak suffer - kartai aap pacaea. Pacaea
means ‘burn’, and what it means is that the nendak suffers because of the fires of
jealousy in him.
Koi nendak vadya-ee daykh na sakai so Kartai aap pacaea. P.305
koeI inMdku vifAweI dyiK n skY so krqY Awip pcwieAw Ò
According to Guru Arjan Dev the person who resorts to slander suffers, and
his life is wasted – nenda kar kar bahut vegoota. His actions result in his getting into
wombs , i.e. repeated lives – garbh jon meh kerat pa-ea.
Nenda kar kar bahut vegoota garbh jon meh kerat pa-ea. P.900
inMdw kir kir bhuq ivgUqw grB join mih ikriq pieAw Ò
Guru Amar Das mentions that those who slander others – par nendka - get
drowned i..e. they have their lives destroyed - aap dubay par nendka. In addition
they also bring about destruction on all their family members.
Oe aap dubay par nendka saglay kul dobayn. P.951
Eie Awip fuby pr inMdkw sgly kul fobyin Ò
In the words of Guru Arjan Dev the nendak hurts himself with his own dagger
– aapan kataari aapas kau la-ee. He inflicts wounds to his mind with his acts of
nenda – man apna keeno faat.
Nanak aapan kataari aapas kau la-ee man apna keeno faat. P.l224
nwnk Awpn ktwrI Awps kau lweI mn Apnw kIno Pwt Ò
Bhagat Kabir states that, as the Lord’s servant – jan, he welcomed people
slandering him – log nendau. Nenda seemed to be very pleasant to him – khari pyari.
To him nenda is his father and mother – nenda baap nenda mehtaari. He says that if
people resort to slandering him he would be able to get to heaven – nenda hoe ta(n)
baikunth ja-ee-ai. According to him if his weaknesses get exposed he would be able
to discard his faults and the naam commodity could be retained in the mind – naam
padaarath maneh basa-ee-ai. If one were to accept the criticisms and exposures made
by nendaks, open heartedly one’s heart would become pure – redai sudh hoe. This
would mean the nendak is washing Bhagat Ji’s filthy mind / mind robe – hamray
kapray nendak dhoe. As such Bhagat Ji says that the slanderer is his friend – nenda
karai su hamra meet. Bhagat Ji believes that the slanderer is keen to see his (slandered
one’s) life improve – hamra jeevan nendak lorai.
 Nendau nendau mo kau log nendau. Nenda jan kau khari pyari. Nenda baap
nenda mehtaari. Nenda hose ta(n) baikunth ja-ee-ai. Naam padaraath maneh basa-
ee-ai. Redai sudh jau nenda hoe. Hamray kapray nendak dhoe. Nenda karai su hamra
meet. ………Hamra jeevan nendak lorai. P.339
inMdau inMdau mo kau logu inMdau Ò inMdw jn kau KrI ipAwrI Ò inMdw bwpu inMdw
mhqwrI Ò inMdw hoie q bYkuMT jweIAY Ò nwmu pdwrQu mnih bsweIAY Ò irdY suD jau
inMdw hoie Ò hmry kpry inMdku Doie Ò inMdw krY su hmrw mIqu Ò ……… hmrw jIvnu
inMdku lorY Ò
The only way to escape the consequences of nenda and various other vekaars
is to participate in sat sang. With participation in saadh sangat / sat sang one attains
a high spiritual status – saadh sangat pa-ee parm gatay. Bhagat Ravedas mentions
how, after attaining a high spiritual status, he had given up resorting to nenda of
other people, which he refers to as washing other people’s dirty clothes - mailay
kapray kaha(n) lau dhovau.
Saadh sangat pa-ee parm gatay. Mailay kapray kaha(n) lau dhovau. P.1293
swD sMgiq pweI prm gqy Ò mYly kpry khw lau Dovau Ò
Bhagat Ji, in a sabad in Raag Gaond, tells us that a nendak, who slanders sant
jan / gurmukhs, remains a sinner and suffers hell - paapi nark sedhaarea, even though
he might resort to numerous good deeds and sacrifices as follows:

a. Bathing at the sixty-eight teeraths - athsath teerath naavai, providing wells

and water tanks for the good of the people - koop tata dayvavai
b. Bathing at kurukshetar / kulkhayt teerath on days of eclipse - grehan karai
kulkhayt, giving away his wife with all her ornaments on - arpai naar seegaar
samayt, listening to all the semrati texts - sagli semrat sarvani sunai.
Semratis are Hindu religious texts.
c. Giving of land as gifts to earn praise in this world - bhoom daan sobha
mandap paavai, helping others even at the expense of hurting one’s own
interests - apna begaar beraana saandhai.

All these efforts are wasted - bertha jaavai, and are of no use - kavnai nahi
gunai. The nendak will still have to suffer going through the cycle of numerous lives -
bahu joni haandhai.
Jay ohu athsath teerath naavai……….. Jay ohu koop tata dayvavai. Karai
nend sabh bertha jaavai………… Jay ohu grehan karai kulkhayt. Arpai naar seegaar
samayt. Sagli semrat sarvani sunai. Karai nend kavnai nahi gunai. Bhoom daan
sobha mandap paavai.Apna begaar beraana saandhai. Karai nend bahu joni
haandhai……………Kahu Ravedaas paapi nark sedhaarea. P.875
jy Ehu ATsiT qIrQ nwvy Ò ……… jy Ehu kUp qtw dyvwvY Ò krY inMd sB
ibrQw jwvY Ò ……… jy Ehu gRhn krY kulKyiq Ò ArpY nwir sIgwr smyyiq Ò sglI
isMimRiq sRvnI sunY Ò BUim dwn soBw mMfip pwvY Ò Apnw ibgwir ibrwnw sWFY Ò krY
inMd bhu jonI hWFY Ò ………… khu rivdws pwpI nrik isDwirAw Ò