By Karminder Singh | Sikhi Concepts | Part 3 of 12 |
We began this discussion with the premise that Guru Nanak’s Portrait of Sikhi was painted over a canvas that had existed for 4,000 years prior to Guru Nanak.
What I mean by that – in the philosophical sense, is that Guru Nanak RE-DEFINED – in a REVOLUTIONARY way – all the spiritual concepts of that pre-existing canvas.
So while all the concepts of the old canvas are found MENTIONED in the Sri Guru Granth Sahib (SGGS), they have been redefined. They have been given NEW meanings. Gurbani meanings.
And IF we intend to appreciate the Sikhi of Guru Nanak, we will need to understand the NEW meanings or REDEFINED meanings of the concepts – as contained within the Sri Guru Granth Sahib.
This discussion examines the concept of AFTER LIFE, or AFTER DEATH if one prefers.
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Let’s begin with the narrative of AFTER LIFE as provided by the 4-thousand-year-old canvas. The main beliefs can be found within the Garrud Puran – a Sanskrit text composed in the first or second millennium BC and containing some 19,000 verses.
The first belief is Knowability. The claim is that all is fully known about the nature and character of life after death.
Second, the journey is outlined to a high degree of specificity. The narrative is that the soul goes on onto an incredulous journey of its own into other realms.
Third, the milestones of the journey of afterlife are provided. The 4K year old canvas provides details right down to a day by day account of how the soul leaves the body, where it goes, where it stops for its different functions and what life forms it takes eventually.
Fourth, that the departed soul stops for Judgement. The narrative is that it takes one year or 365 days for the soul to reach the point of judgement. The Sanskrit word for one year is one Baras. The word barsi is used to commemorate this – day of arrival – of the soul for judgement. The concept of barsi and of celebrating barsis is a concept that belongs to this 4K old canvas.
Fifth, the departed soul is ordered onto 3 different routes – (i) to heaven or (ii) to one of the 21 different hells or (3) it reincarnates. These routes are determined by the outcome of judgement. In the case of Reincarnation, the soul is sentenced to begin its journey of Ava Gaun, and then go through the entire 8.4 million cycle of life forms to come back as a human being.
Sixth, the last rites – the funeral, cremation and burial – are critical in that they prepare the soul for this journey. They must be done right, by the right people, at the right time, in the right way, with the right parapanelia, with the right prayers.
And finally this whole cycle repeats.
GARUD PURAN
The chilling, scary and petrifying details of this journey – never travelled by anyone ever – were contained within numerous concepts on the old canvas.
All this about a journey that NO one has travelled, and a destination from which no one has come back to tell a story of. But presented with amazing specificity and in amazing counts – exactly 21 different types of hells, and exactly 8.4 mill life forms to reincarnate into.
All this about a journey that talks about 365 days – one year – one Baras – during a period when the concept of a solar calendar and the notion of 365 days had NOT come into existance.
Nevertheless, the narrative is presented as a religious FACT, and religious TRUTH. And believed by millions. And accepted by millions more.
Imagine the illogic of it. The insanity of it. Being on a Journey that is REAL in the here and now. A Journey of Life. But living it in FEAR, DREAD and AGONY in worry of an IMAGINARY and CLERGY-CONCOCTED Journey in the afterlife that no one knows anything about.
And the FEAR, and AGONY is not forced upon anybody. It is suffered IN choice, it is suffered by choice. It is suffered by those who chose to believe in the clergy concocted tales of afterlife.
What is most chilling really is that this narative of afterlife – drawn from the 4K year old canvas – is the one that is presented by our clergy – our granthis, ragis, parcharaks and kirtanias in our gurdwaras as Sikhi beliefs.
A vast majority of Sikhs celebrate barsis even though the basis of the barsi is the 4K year old canvas.
Our granthis, ragis and kirtanias – sing shabds from the SGGS during the death ceremonies of our loved ones and their barsis – but present narratives derived from the Garrud Puran to our sangats.
In short, it is Kirtan of Gurbani but discourse of the Garud Puran. The Kirtan is from the Canvas of Guru Nanak. But the messages are from the 4,000 year old discarded canvas.
The outcome is that – the narrative that is held within the psyche of a vast majority of Sikhs is NOT the narrative of Gurbani, but that of the 4K year old canvas. And this vast majority of Sikhs mistakenly think AND accept AND believe the narrative of Garrud Puran to be the narrative of Gurbani.
Nothing can be further than the truth. Nothing can be more tragic than accepting as Gurbani truth – all that has been rejected as clergy-concocted narratives.
Nothing is more tragic to mire, to smother, to drown a spirituality that takes us to the heights of liberation – the spirituality of Gurbani – into a swamp of clergy concocted narratives.
WHAT DOES GURBANI SAY?
So what is the narrative of AFTER LIFE within Gurbani. We can develop the basic principles by examining some verses that discourse the concept.
The first thing Gurbani does is to provide a Critique of the claims pertaining to KNOWABILITY of the 4K year old canvas. The claim that they KNOW where the soul goes, they KNOW that it is TAKEN by the Angels of Death – JUM DOOT – and that they KNOW what happens to it all the way.
Let’s begin with this verse of Guru Nanak on page 75 of the Sri Guru Granth Sahib.
VERSE 1:
ਚਉਥੈ ਪਹਰੈ ਰੈਣਿ ਕੈ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਲਾਵੀ ਆਇਆ ਖੇਤੁ ॥ ਜਾ ਜਮਿ ਪਕੜਿ ਚਲਾਇਆ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਕਿਸੈ ਨ ਮਿਲਿਆ ਭੇਤੁ ॥ ਭੇਤੁ ਚੇਤੁ ਹਰਿ ਕਿਸੈ ਨ ਮਿਲਿਓ ਜਾ ਜਮਿ ਪਕੜਿ ਚਲਾਇਆ ॥
Chauthay Pehray Raen Kaiy Vanjaria Mitra Lavee Aya Kheyt. Ja Jum Pakarr Chaleya Vanjareya Mitra Kisay Na Miliya Bheyt. Bheyt Cheyt Har Kisaiy Na Mileyo Ja Jum Pakarr Chalaya.
This portion of verses is from a four-para shabd that divides our life into four phases. This verse talks about the fourth and final phase.
The metaphor is of a field. The final phase of a field is harvesting. Hence the term ਲਾਵੀ ਆਇਆ ਖੇਤੁ Lavee Aya Kheyt. – Kheyt is the field and Lavee is a farmer. So this is final phase where the farmer has come to harvest his field.
The metaphor tells us that the verse is a narrative of physical death. The final phase of life.
The phrase ਜਾ ਜਮਿ ਪਕੜਿ ਚਲਾਇਆ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ Ja Jum Pakarr Chaleya Vanjareya Mitra means – WHERE the soldiers of death JUM are said to take us. This notion of soldiers of death taking the soul away comes from the 4K year old canvas. Guru Nanak is mentioning it to provide a critique. He is NOT endorsing it.
If he endorsed it, there would be NO critique. But there is a critique. And the critique is within the same verse.
The critique is in the next part of the verse: ਕਿਸੈ ਨ ਮਿਲਿਆ ਭੇਤੁ Kisay Na Miliya Bheyt. It translates as None of those who make the claim Knows. Despite claims of knowing – Guru Nanak is saying in the clearest of language – they do not know. None of those who claim to know have come to know. The claim that they know is made on not knowing.
The next verse makes is absolutely clear that the UNKNOWABILITY – the not knowing anything – refers not to anything else – but pertains to claims as TO WHERE ONE GOES AFTER DEATH AND IN THE AFTERLIFE. The verse is ਭੇਤੁ ਚੇਤੁ ਹਰਿ ਕਿਸੈ ਨ ਮਿਲਿਓ ਜਾ ਜਮਿ ਪਕੜਿ ਚਲਾਇਆ ॥ Bheyt Cheyt Har Kisaiy Na Mileyo Ja Jum Pakarr Chalaya.
The phrase ਭੇਤੁ ਚੇਤੁ ਹਰਿ Bheyt Cheyt Har in particular the use of the word HAR with a sihari is telling. The word HAR refers to the Omnipresent Creator in Gurbani. Guru Nanak is saying that the KNOWABILITY is of the Creator. ਭੇਤੁ ਚੇਤੁ ਹਰਿ Bheyt Cheyt Har means The KNOWLABILITY belongs to the Creator. Because matters pertaining to His creation are His dominion.
ਭੇਤੁ ਚੇਤੁ ਹਰਿ Bheyt Cheyt Har means the Knowability is the exclusive domain of the Creator. Not to the those making these claims. Never to those claiming to know. Certainly NOT to those who concoct the narrative of the afterlife.
The message here is that the Knowability of After Life as provided thus far is NOT true, it is fake. It is concocted. This is a Gurbani principle. A Gurmat principle. ਭੇਤੁ ਚੇਤੁ ਹਰਿ ਕਿਸੈ ਨ ਮਿਲਿਓ Bheyt Cheyt Har Kisaiy Na Mileyo.
Here is another verse of Guru Nanak on page 648 of the SGGS.
VERSE 2:
ਮ :੧ ॥ ਇਕ ਦਝਹਿ ਇਕ ਦਬੀਅਹਿ ਇਕਨਾ ਕੁਤੇ ਖਾਹਿ ॥ ਇਕਿ ਪਾਣੀ ਵਿਚਿ ਉਸਟੀਅਹਿ ਇਕਿ ਭੀ ਫਿਰਿ ਹਸਣਿ ਪਾਹਿ ॥ ਨਾਨਕ ਏਵ ਨ ਜਾਪਈ ਕਿਥੈ ਜਾਇ ਸਮਾਹਿ ॥੨॥
Ek Dajhey Ek Dabeah Ekna Kutay Khahey. Ek Panni Vich Usateah Ek Bhee Fir Hasssan Pahe. Nanak Eav Na Japayi Kithay Jahe Smahe.
In this verse, Guru Nanak lays out the litany of final rites.
The claim – according to the 4K old canvas – is that processes pertaining to the final rites are important because they prepare the soul for its afterlife. The final rites are critical because how they are done will decide what happens in the afterlife. The final rites must be done properly by qualified clergy else the soul will not reach its destination.
Guru Nanak says, some are cremated ਇਕ ਦਝਹਿ Ek Dajhey , some are buried ਇਕ ਦਬੀਅਹਿ Ek Dabeah, others are fed to animals even ਇਕਨਾ ਕੁਤੇ ਖਾਹਿ Ek Dabeah Ekna Kutay Khahey. Some are given water burials ਇਕਿ ਪਾਣੀ ਵਿਚਿ ਉਸਟੀਅਹਿ Ek Panni Vich Usateah, some put into wells ਇਕਿ ਭੀ ਫਿਰਿ ਹਸਣਿ ਪਾਹਿ Ek Bhee Fir Hasssan Pahe. All of these are done according to the respective belief systems.
Guru Nanak makes his conclusion clear in the next verse.
ਨਾਨਕ ਏਵ ਨ ਜਾਪਈ Nanak Eav Na Japayi. Nanak these processes have no way of providing KNOWABILITY – ਨ ਜਾਪਈ ਕਿਥੈ ਜਾਇ ਸਮਾਹਿ Na Japayi Kithay Jahe Smahe There is NO KNOWING of where into the afterlife the soul goes – based on the last rites.
Two things are being put into the dustbin of spirituality here by Guru Nanak. One, the claim that the processes of last rites determine the journey of afterlife. And two, the afterlife itself. Both are concocted. The process of getting to a concocted destination has to be concocted because the destination is concocted.
If I gave you directions to a destination that did not exist, then directions are fake by virtue of the destination being fake.
This verse of Guru Nanak thus lays out the Gurmat principle that the KNOWLABILITY claim of the 4-thousand-year old canvas is NOT accepted by Guru Nanak, not accepted within Gurbani and hence NOT a Gurmat belief.
The strong and robust critique of Gurbani – as presented above – achieves two objectives.
- It removes the claim of the old Canvas that the narrative of after life and the detailed journey of the departed soul is a TRUTH. It is not.
- The critique lays the groundwork for the TRUTH of Gurbani.
What then is the accepted view of Gurbani, Sikhi and Gurmat pertaining to AFTER LIFE.
Let’s look at this verse of Guru Nanak on page 940 of the SGGS. This verse is taken from the Bani titled Sidh Gosht – dialogue with the Sidhs. The Sidhs asked Guru Nanak this very question.
VERSE 3:
ਕਹਾ ਤੇ ਆਵੈ ਕਹਾ ਇਹੁ ਜਾਵੈ ਕਹਾ ਇਹੁ ਰਹੈ ਸਮਾਈ ॥
Kha(n) Tay Aveiy Kha(n) Eh Javeiy Kha(n) Eh Rhaiy Smayee.
Meaning: What Is the Origin of Life; Where does it go? What Is Its Ultimate Destination?
Guru Nanak’s answer is ਹੁਕਮੇ ਆਵੈ ਹੁਕਮੇ ਜਾਵੈ ਹੁਕਮੇ ਰਹੈ ਸਮਾਈ ॥ Hukmaiy Aveiy Hukmaiy Javeiy Hukmaiy Rhaiy Smayee. Meaning: The Origin of Life Is by Way of the Hukm; Its Ultimate Destination Is by Way of the Hukm.
Where is this narrative of the Hukm? Guru Nanak says it in the next verse
VERSE 4:
ਪੂਰੇ ਗੁਰ ਤੇ ਸਾਚੁ ਕਮਾਵੈ ਗਤਿ ਮਿਤਿ ਸਬਦੇ ਪਾਈ ॥
Puray Gur Tay Saach Kmavaiy Gat Mit Shabday Payi. Meaning: The Narrative is within the messages of the Shabd. The complete Understanding of the Hukm is Obtained Thorough the Shabd. ਗਤਿ ਮਿਤਿ ਸਬਦੇ ਪਾਈ ॥ Gat Mit Shabday Payi
What then is the Hukm for Life after death?
Let’s look at this verse on page 885 of the SGGS
VERSE 5:
ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਪਵਨੈ ਮਹਿ ਪਵਨੁ ਸਮਾਇਆ ॥ ਜੋਤੀ ਮਹਿ ਜੋਤਿ ਰਲਿ ਜਾਇਆ ॥ ਮਾਟੀ ਮਾਟੀ ਹੋਈ ਏਕ ॥ ਰੋਵਨਹਾਰੇ ਕੀ ਕਵਨ ਟੇਕ ॥ ੧ ॥ ਕਉਨੁ ਮੂਆ ਰੇ ਕਉਨੁ ਮੂਆ ॥ ਬ੍ਰਹਮ ਗਿਆਨੀ ਮਿਲਿ ਕਰਹੁ ਬੀਚਾਰਾ ਇਹੁ ਤਉ ਚਲਤੁ ਭਇਆ ॥ ੧ ॥ ਰਹਾਉ ॥ ਅਗਲੀ ਕਿਛੁ ਖਬਰਿ ਨ ਪਾਈ ॥ ਰੋਵਨਹਾਰੁ ਭਿ ਊਠਿ ਸਿਧਾਈ ॥
Pavneiy Meh Pavan Samaya. Jyoti Meh Jyot Rul Jaya. Mattee Mattee Hoyi Eyk. Rovanharay Ki Kavan Teik. Kaon Mua Ray Kaon Mua. Bhrm Gyani Mil Krho Bichara Eh Tao Chalat Bhya. Rahao. Aglee Kich Khabar Na Payi. Rovanhar Bhi Uuth Sidhayi.
This shabad contains the Gurmat and Gurbani position on three things. One, it defines physical death. Two, it tells us what happens to life after death. Three it speaks of Afterlife.
Let’s look at these three issues one by one.
Physical death is defined as the Return of Elements to their Source.
Verse One: ਪਵਨੈ ਮਹਿ ਪਵਨੁ ਸਮਾਇਆ ॥ Pavneiy Meh Pavan Samaya. And Verse Three: ਮਾਟੀ ਮਾਟੀ ਹੋਈ ਏਕ. Mattee Mattee Hoyi Eyk.
Air to Air, Water to Water. Dust to Dust.
In verse 5 pathsah says ਇਹੁ ਤਉ ਚਲਤੁ ਭਇਆ Eh Tao Chalat Bhya. Meaning – this is the CYCLE.
There are no exceptions. Every molecule of Air, every molecule of Water, every molecule of Dust, every ion of physical matter within the human body – goes back to its source. No exceptions. No processes. No conditions. No exclusions. No matter what the last rites. ਇਹੁ ਤਉ ਚਲਤੁ ਭਇਆ Eh Tao Chalat Bhya. Meaning – this is the CYCLE. No matter what. That’s the cycle.
As for life itself, it too returns to its source – the Creator. ਜੋਤੀ ਮਹਿ ਜੋਤਿ ਰਲਿ ਜਾਇਆ ॥ Jyoti Meh Jyot Rul Jaya. That’s the only journey it undertakes. Back to its origins – back to the Supreme being. Back to its source. ਰਲਿ ਜਾਇਆ Rul Jaya means – it merges.
There is NO other Journey. ਜੋਤੀ ਮਹਿ ਜੋਤਿ ਰਲਿ ਜਾਇਆ ॥ Jyoti Meh Jyot Rul Jaya
Every life, every soul, every atma, every jyot, every light – call it what you wish – goes back to its source. Every One. Every one merges. ਜੋਤੀ ਮਹਿ ਜੋਤਿ ਰਲਿ ਜਾਇਆ Jyoti Meh Jyot Rul Jaya. No exceptions. No processes. No conditions. No exclusions. No Judgements of any kind after death. Every atma merges. ਜੋਤੀ ਮਹਿ ਜੋਤਿ ਰਲਿ ਜਾਇਆ Jyoti Meh Jyot Rul Jaya.
Why? Because the SOURCE of every Jyot is the ParamJyot. The source of every atma is the Param-atma.
That is what this whole shabd is about. It’s about going back to the SOURCE. It’s about going back to the ORIGINS. It’s about going back to the ROOT of it all. That is the cycle of everything. ਇਹੁ ਤਉ ਚਲਤੁ ਭਇਆ Eh Tao Chalat Bhya. Meaning – this is the CYCLE.
If there were any exceptions, conditions, processes, exclusions etc – then we need to ask – what are they? Where are they mentioned in the SGGS? And more importantly – why are they NOT mentioned in the SGGS.
And we must not confuse the conditions, processes etc of the 4K year old discarded Canvas with the messages of Gurbani.
For those of us who may be asking – will this and that person’s life too go back to its source, to its origin? Will this and that evil person’s life also conform to ਜੋਤੀ ਮਹਿ ਜੋਤਿ ਰਲਿ ਜਾਇਆ Jyoti Meh Jyot Rul Jaya – the answer is simple. All we need to determine is whether this and that person’s life came from a different SOURCE, a different ORIGIN.
If the air, water and dust in everybody’s existance came from the same source, and goes back to the same source. Then everybody’s life too came from the same source and goes back to the same source.
That is the cycle of Life. It Comes in HUKM. It goes back in HUKM ਹੁਕਮੇ ਆਵੈ ਹੁਕਮੇ ਜਾਵੈ ਹੁਕਮੇ ਰਹੈ ਸਮਾਈ ॥ Hukmaiy Aveiy Hukmaiy Javeiy Hukmaiy Rhaiy Smayee. The Origin of Life Is by Way of the Hukm; Its Ultimate Destination Is by Way of the Hukm.
The HUKM is one of a CYCLE. ਇਹੁ ਤਉ ਚਲਤੁ ਭਇਆ ਭਇਆ Eh Tao Chalat Bhya. Meaning – this is the CYCLE The CYCLE is that ALL things RETURN to their ORIGINS. Matter returns to the SOURCE of the matter. And Life returns to the SOURCE of Life. There is only one SOURCE of life. And that is the CREATOR of life.
Bhagat Kabir expresses it this way on page 1103 of the SGGS.
VERSE 6:
ਉਦਕ ਸਮੁੰਦ ਸਲਲ ਕੀ ਸਾਖਿਆ ਨਦੀ ਤਰੰਗ ਸਮਾਵਹਿਗੇ ॥ ਸੁੰਨਹਿ ਸੁੰਨੁ ਮਿਲਿਆ ਸਮਦਰਸੀ ਪਵਨ ਰੂਪ ਹੋਇ ਜਾਵਹਿਗੇ ॥ 1 ॥ ਬਹੁਰਿ ਹਮ ਕਾਹੇ ਆਵਹਿਗੇ ॥
Udak Samund Salal Ke Sakhiya Ndee Trung Smave(n)gay. Sunney Sunn Miliya Samdarsi Pavan Roop Hoey Javeh(n)gay. Bahur Hum Kahe(n) Ave(n)gay.
Meaning: Just like water from the river merges into the water of the oceans. Just like waves merge into the water. Just Like Air merges into air. I too will return to my pure and complete origin. ਪਵਨ ਰੂਪ ਹੋਇ ਜਾਵਹਿਗੇ Pavan Roop Hoey Javeh(n)gay.
The matter that is of issue is that I have merged with my Creator within in the HERE and NOW. ਸੁੰਨਹਿ ਸੁੰਨੁ ਮਿਲਿਆ ਸਮਦਰਸੀ Sunney Sunn Miliya Samdarsi.
The Kabir ji says ਬਹੁਰਿ ਹਮ ਕਾਹੇ ਆਵਹਿਗੇ. Bahur Hum Kahe(n) Ave(n)gay? Meaning: What then, is there about coming back, what then is there about after life, what then is there about reincarnating, what then is there about returning? ਬਹੁਰਿ ਹਮ ਕਾਹੇ ਆਵਹਿਗੇ Bahur Hum Kahe(n) Ave(n)gay? What then is there about a second coming?
Kabir is asking a direct question. ਬਹੁਰਿ ਹਮ ਕਾਹੇ ਆਵਹਿਗੇ. Bahur Hum Kahe(n) Ave(n)gay? How and Why then should I come back? There is no coming back if the HUKM is one of merging with the source. Guru Arjun ji said ਜੋਤੀ ਮਹਿ ਜੋਤਿ ਰਲਿ ਜਾਇਆ Jyoti Meh Jyot Rul Jaya. Kabir says ਪਵਨ ਰੂਪ ਹੋਇ ਜਾਵਹਿਗੇ Pavan Roop Hoey Javeh(n)gay.
It’s a hard hitting critique at the claims of the 4K year old canvas. It’s a damning critique of the clergy-concocted tales that we do come back after going through the 8.4 mil cycle.
The notion of coming back is contradictory to ਜੋਤੀ ਮਹਿ ਜੋਤਿ ਰਲਿ ਜਾਇਆ Jyoti Meh Jyot Rul Jaya. It is incongruous to ਪਵਨ ਰੂਪ ਹੋਇ ਜਾਵਹਿਗੇ Pavan Roop Hoey Javeh(n)gay. The notion of reincarnating is anti-thesis to ਬਹੁਰਿ ਹਮ ਕਾਹੇ ਆਵਹਿਗੇ Bahur Hum Kahe(n) Ave(n)gay?
We need to ask ourselves this same question. ਬਹੁਰਿ ਹਮ ਕਾਹੇ ਆਵਹਿਗੇ Bahur Hum Kahe(n) Ave(n)gay?. Our clergy, granthis, ragis, kirtanias, parcharaks who keep harping on and promoting the rejected 4K year old canvas like a broken record in our Gurdwaras and in their sermons need to pay attention to this question ਬਹੁਰਿ ਹਮ ਕਾਹੇ ਆਵਹਿਗੇ Bahur Hum Kahe(n) Ave(n)gay? How and Why then should I come back?
Our clergy have a reason to NOT ask, NOT tell, and NOT preach the truths of Gurbani. They need to keep us in fear, in distress and in anxiety – because our fear, our anguish and our anxiety feeds their livelihoods. But what reason do WE have to NOT ask ourselves. ਬਹੁਰਿ ਹਮ ਕਾਹੇ ਆਵਹਿਗੇ Bahur Hum Kahe(n) Ave(n)gay?
What reason do WE have to choose to believe, accept and live in the dread of a 4K year old canvas of a belief system that was consigned to the dustbin of spirituality by Guru Nanak?
Gurbani is liberating. It is emancipating. It frees us to live our lives without FEAR, without ANXIETY, without DISQUIET of concocted tales of the non-existant.
It allows us to LIVE our Lives in the HERE and NOW to the fullest, live our lives virtuously, live our lives to become divine in the HERE and NOW.
But we will have to make the choice. The choice of discarding the 4K year old canvas. The choice of discarding our clergy who feed off that discarded canvas. We have to make the choice of letting Guru Nanak paint over the canvas that is our mind with his portrait of Sikhi and Gurbani.
Gurbani makes it absolutely clear that THIS LIFE is ALL we have. All there is to it. This life is the ONLY life for us. There is no other – not a second one, not a third and certainly not the 8.4 millionth one either.
We have this verse on page 1366 of the SGGS
VERSE 7:
ਕਬੀਰ ਮਾਨਸ ਜਨਮੁ ਦੁਲੰਭੁ ਹੈ ਹੋਇ ਨ ਬਾਰੈ ਬਾਰ ॥ ਜਿਉ ਬਨ ਫਲ ਪਾਕੇ ਭੁਇ ਗਿਰਹਿ ਬਹੁਰਿ ਨ ਲਾਗਹਿ ਡਾਰ ॥ ੩੦ ॥
Kabeer Manus Janm Dulambh Hai Hoey Na Bareiy Baar. Jio(n) Bun Ful Pakay Bhoey Girhey Bahur Na Laghey Daar.
Kabeer Human Life is priceless, precious ਮਾਨਸ ਜਨਮੁ ਦੁਲੰਭੁ ਹੈ Manus Janm Dulambh Hai. Why is that so. Because It does NOT occur a SECOND time ਹੋਇ ਨ ਬਾਰੈ ਬਾਰ Hoey Na Bareiy Baar.
When something can and does happen again and again – then, by definition – it can be worthless, but certainly NOT priceless.
But Human life is only ONCE. Hence it is priceless.
ਜਿਉ ਬਨ ਫਲ ਪਾਕੇ ਭੁਇ ਗਿਰਹਿ Jio(n) Bun Ful Pakay Bhoey Girhey – Just like a fruit that drops to the ground when it ripens, it does not ever go back to the branch again. ਬਹੁਰਿ ਨ ਲਾਗਹਿ ਡਾਰ ॥ ੩੦ ॥ Bahur Na Laghey Daar.
The meaning of the verse is “Kabeer Human Life is priceless and does NOT occur a SECOND time. Just like a fruit that drops to the ground when it ripens, it does not ever go back to the branch again.”
When You Stop Living IN FEAR of a concocted Journey of After life, You Start Walking the REAL Journey of REAL Life in Joy.
SIKHI CONCEPTS SERIES BY DR KARMINDER SINGH DHILLON: COMPLETE LINKS TO VIDEOS & LECTURE NOTES
MASTER LINK: Complete links to videos and lecture notes
PART 1: GURU NANAK’S CANVAS: Video | Lecture Notes
PART 2: DEATH: Video | Lecture Notes
PART 3: AFTER LIFE: Video | Lecture Notes
PART 4: CHAURASI LAKH (8.4 MILLION): Video | Lecture Notes
PART 5: REINCARNATION: Video | Lecture Notes
PART 6: HEAVEN & HELL: Video | Lecture Notes
PART 7: SALVATION (MUKTI): Video | Lecture Notes
PART 8: COURT OF JUDGEMENT (DARGAH): Video | Lecture Notes
PART 9: DHRM RAJ: Video | Lecture Notes
PART 10: JUM DOOT & CHITR GUPT: Video | Lecture Notes
PART 11: ANCESTORS: Video | Lecture Notes
PART 12: APPLYING THE CANVAS: Video | Lecture Notes
Sikh thinker, writer and parcharak Karminder Singh Dhillon, PhD (Boston), is a retired Malaysian civil servant. He is the joint-editor of The Sikh Bulletin and author of The Hijacking of Sikhi. He can be contacted at dhillon99@gmail.com.
* This is the opinion of the writer, organisation or publication and does not necessarily represent the views of Asia Samachar.
RELATED STORY:
Hijacking Sikhi (Asia Samachar, 19 Dec 2020)
Karminder talks about what shaped his thinking, and his latest books on Sikhi (Asia Samachar, 20 Nov 2020)
ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond. Facebook | WhatsApp +6017-335-1399 | Email: editor@asiasamachar.com | Twitter | Instagram | Obituary announcements, click here |
Dear Editor,
It appears the missing portion has somehow been lost. Here is the complete comment. I am sorry for the inconveneience.
Continuing from where the earlier comments ended because of their length, here are the other verses Karminder Singh has discussed.
>>> ਮ :੧ ॥ ਇਕ ਦਝਹਿ ਇਕ ਦਬੀਅਹਿ ਇਕਨਾ ਕੁਤੇ ਖਾਹਿ ॥ ਇਕਿ ਪਾਣੀ ਵਿਚਿ ਉਸਟੀਅਹਿ ਇਕਿ ਭੀ ਫਿਰਿ ਹਸਣਿ ਪਾਹਿ ॥ ਨਾਨਕ ਏਵ ਨ ਜਾਪਈ ਕਿਥੈ ਜਾਇ ਸਮਾਹਿ ॥੨॥
Ek Dajhey Ek Dabeah Ekna Kutay Khahey. Ek Panni Vich Usateah Ek Bhee Fir Hasssan Pahe. Nanak Eav Na Japayi Kithay Jahe Smahe.
In this verse, Guru Nanak lays out the litany of final rites.
The claim – according to the 4K old canvas – is that processes pertaining to the final rites are important because they prepare the soul for its afterlife. <<>> ਕਹਾ ਤੇ ਆਵੈ ਕਹਾ ਇਹੁ ਜਾਵੈ ਕਹਾ ਇਹੁ ਰਹੈ ਸਮਾਈ ॥
Kha(n) Tay Aveiy Kha(n) Eh Javeiy Kha(n) Eh Rhaiy Smayee.
Meaning: What Is the Origin of Life; Where does it go? What Is Its Ultimate Destination?
Guru Nanak’s answer is ਹੁਕਮੇ ਆਵੈ ਹੁਕਮੇ ਜਾਵੈ ਹੁਕਮੇ ਰਹੈ ਸਮਾਈ ॥ Hukmaiy Aveiy Hukmaiy Javeiy Hukmaiy Rhaiy Smayee. Meaning: The Origin of Life Is by Way of the Hukm; Its Ultimate Destination Is by Way of the Hukm. <<>> ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਪਵਨੈ ਮਹਿ ਪਵਨੁ ਸਮਾਇਆ ॥ ਜੋਤੀ ਮਹਿ ਜੋਤਿ ਰਲਿ ਜਾਇਆ ॥ ਮਾਟੀ ਮਾਟੀ ਹੋਈ ਏਕ ॥ ਰੋਵਨਹਾਰੇ ਕੀ ਕਵਨ ਟੇਕ ॥ ੧ ॥ ਕਉਨੁ ਮੂਆ ਰੇ ਕਉਨੁ ਮੂਆ ॥ ਬ੍ਰਹਮ ਗਿਆਨੀ ਮਿਲਿ ਕਰਹੁ ਬੀਚਾਰਾ ਇਹੁ ਤਉ ਚਲਤੁ ਭਇਆ ॥ ੧ ॥ ਰਹਾਉ ॥ ਅਗਲੀ ਕਿਛੁ ਖਬਰਿ ਨ ਪਾਈ ॥ ਰੋਵਨਹਾਰੁ ਭਿ ਊਠਿ ਸਿਧਾਈ ॥
Pavneiy Meh Pavan Samaya. Jyoti Meh Jyot Rul Jaya. Mattee Mattee Hoyi Eyk. Rovanharay Ki Kavan Teik. Kaon Mua Ray Kaon Mua. Bhrm Gyani Mil Krho Bichara Eh Tao Chalat Bhya. Rahao. Aglee Kich Khabar Na Payi. Rovanhar Bhi Uuth Sidhayi.
This shabad contains the Gurmat and Gurbani position on three things. One, it defines physical death. Two, it tells us what happens to life after death. Three it speaks of Afterlife.
Let’s look at these three issues one by one.
Physical death is defined as the Return of Elements to their Source.
Verse One: ਪਵਨੈ ਮਹਿ ਪਵਨੁ ਸਮਾਇਆ ॥ Pavneiy Meh Pavan Samaya. And Verse Three: ਮਾਟੀ ਮਾਟੀ ਹੋਈ ਏਕ. Mattee Mattee Hoyi Eyk.
Air to Air, Water to Water. Dust to Dust.
In verse 5 pathsah says ਇਹੁ ਤਉ ਚਲਤੁ ਭਇਆ Eh Tao Chalat Bhya. Meaning – this is the CYCLE.
There are no exceptions. Every molecule of Air, every molecule of Water, every molecule of Dust, every ion of physical matter within the human body – goes back to its source. No exceptions. No processes. No conditions. No exclusions. No matter what the last rites. ਇਹੁ ਤਉ ਚਲਤੁ ਭਇਆ Eh Tao Chalat Bhya. Meaning – this is the CYCLE. No matter what. That’s the cycle.
As for life itself, it too returns to its source – the Creator. ਜੋਤੀ ਮਹਿ ਜੋਤਿ ਰਲਿ ਜਾਇਆ ॥ Jyoti Meh Jyot Rul Jaya. That’s the only journey it undertakes. Back to its origins – back to the Supreme being. Back to its source. ਰਲਿ ਜਾਇਆ Rul Jaya means – it merges.
There is NO other Journey. ਜੋਤੀ ਮਹਿ ਜੋਤਿ ਰਲਿ ਜਾਇਆ ॥ Jyoti Meh Jyot Rul Jaya
Every life, every soul, every atma, every jyot, every light – call it what you wish – goes back to its source. Every One. Every one merges. ਜੋਤੀ ਮਹਿ ਜੋਤਿ ਰਲਿ ਜਾਇਆ Jyoti Meh Jyot Rul Jaya. No exceptions. No processes. No conditions. No exclusions. No Judgements of any kind after death. Every atma merges. ਜੋਤੀ ਮਹਿ ਜੋਤਿ ਰਲਿ ਜਾਇਆ Jyoti Meh Jyot Rul Jaya.
Why? Because the SOURCE of every Jyot is the ParamJyot. The source of every atma is the Param-atma. <<<
I am sorry to say, Karminder Singh has tried to complicate a simple message of asking people not to wail on a death, by making it applicable for afterlife when it is not. In the process, he has added something not in the original and ignored an important part of the original Gurbani. To be specific, he has added water not present in the original and ignored ਰੋਵਨਹਾਰੇ ਕੀ ਕਵਨ ਟੇਕ ॥ ੧ ॥ and ਅਗਲੀ ਕਿਛੁ ਖਬਰਿ ਨ ਪਾਈ ॥ ਰੋਵਨਹਾਰੁ ਭਿ ਊਠਿ ਸਿਧਾਈ ॥ present in the original. He has also translated ਚਲਤੁ Chalat which means 'play of the Creator' as 'cycle'.
This verse asks people not to wail on death of a dear one, because nothing dies. Here is interpretation of the full Shabad on SGGS p 885.
Note: In this Shabad, the fifth Guru points out that on physical death of a person is actually the merging back of the elements, the body is composed of, into the same elements in nature; and soul merges in the Supreme Spirit; so nothing dies. One should not therefore wail on the death of a dear one but take it as a play of the Creator.
ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਪਵਨੈ ਮਹਿ ਪਵਨੁ ਸਮਾਇਆ ॥ ਜੋਤੀ ਮਹਿ ਜੋਤਿ ਰਲਿ ਜਾਇਆ ॥ ਮਾਟੀ ਮਾਟੀ ਹੋਈ ਏਕ ॥ ਰੋਵਨਹਾਰੇ ਕੀ ਕਵਨ ਟੇਕ ॥੧॥
Rāmkalī mėhlā 5. Pavnai mėh pavan samā▫i▫ā. Joṯī mėh joṯ ral jā▫i▫ā. Mātī mātī ho▫ī ek. Rovanhāre kī kavan tek. ||1||
Composition of the fifth Guru in Raga Raamkali. When people say someone has died, what actually happens is that; (pavan = air) the breath (samaaiaa) merges (mah-i) in (pavnai) the air; (jot-i = light) the soul (ral-i jaaiaa) mixes (mah-i) in (joti = spirit) the Supreme Spirit – it came from.
(Maatti) the clay the body is made of and (maatti = dust) the earth (hoee) become (eyk) one, i.e. the body mixes in the soil when buried or cremated.
There is (kavan = what?) no (tteyk = support) justification for (rovanhaarey) the wailing person, i.e. there should be no wailing on death of a dear one. 1.
ਕਉਨੁ ਮੂਆ ਰੇ ਕਉਨੁ ਮੂਆ ॥ ਬ੍ਰਹਮ ਗਿਆਨੀ ਮਿਲਿ ਕਰਹੁ ਬੀਚਾਰਾ ਇਹੁ ਤਉ ਚਲਤੁ ਭਇਆ ॥੧॥ ਰਹਾਉ ॥
Ka▫un mū▫ā re ka▫un mū▫ā. Barahm gi▫ānī mil karahu bīcẖārā ih ṯa▫o cẖalaṯ bẖa▫i▫ā. ||1|| rahā▫o.
(Rey) o dear, (kaun-u) who has (mooaa) died, (kaun-u = who?) no one has died.
(Mil-i) in company of (giaani = knower of, Brahm = Creator) one who understands the reality, (karah-u = do, beechaara = reflection) reflect and you will realize that this is (tau) only (chalat-u) a play of the Creator. 1.
(Rahaau) pause and reflect on this.
ਅਗਲੀ ਕਿਛੁ ਖਬਰਿ ਨ ਪਾਈ ॥ ਰੋਵਨਹਾਰੁ ਭਿ ਊਠਿ ਸਿਧਾਈ ॥ ਭਰਮ ਮੋਹ ਕੇ ਬਾਂਧੇ ਬੰਧ ॥ ਸੁਪਨੁ ਭਇਆ ਭਖਲਾਏ ਅੰਧ ॥੨॥
Aglī kicẖẖ kẖabar na pā▫ī. Rovanhār bẖė ūṯẖ siḏẖā▫ī. Bẖaram moh ke bāʼnḏẖe banḏẖ. Supan bẖa▫i▫ā bẖakẖlā▫e anḏẖ. ||2||
One (paaee = obtained) has (kichh-u na = not any) no (khabar-i = news) awareness of what lies (agli) ahead – in the hereafter; (rovanhaar-u) one who wails shall (bh-i) also (ootth-i = get up, sidhaaee = go) depart – so think how to avoid hardship in the hereafter.
The humans are (baandhey) bound by (bandh) bondage of (moh) attachments to the world-play – of relations, wealth, pleasures and so on – due to (bharam) the delusion that the Almighty is not watching, and that there will be no accountability.
Life (bhaiaa = being) is like (supan-u) a dream but the human (andh = blind) is blinded by attachments and (bhakhlaaey) talks aloud of his/her wealth, strengths and so on. 2.
ਇਹੁ ਤਉ ਰਚਨੁ ਰਚਿਆ ਕਰਤਾਰਿ ॥ ਆਵਤ ਜਾਵਤ ਹੁਕਮਿ ਅਪਾਰਿ ॥ ਨਹ ਕੋ ਮੂਆ ਨ ਮਰਣੈ ਜੋਗੁ ॥ ਨਹ ਬਿਨਸੈ ਅਬਿਨਾਸੀ ਹੋਗੁ ॥੩॥
Ih ṯa▫o racẖan racẖi▫ā karṯār. Āvaṯ jāvaṯ hukam apār. Nah ko mū▫ā na marṇai jog. Nah binsai abẖināsī hog. ||3||
(Ih-u) this is (tau) only (rachan-u = creation) a play (rachiaa) created (kartaar-i) by the Creator; the soul (aavat) comes and (jaavat) goes (hukam-i) under commands (apaar-i) of the Infinite.
(Na ko = not any) no soul (mooaa) dies and is not (jog = capable) subject (marney) to death – is immortal. (Hog-u) being (abinaasi) immortal, it (nah) does not (binsai = perish) die. 3.
ਜੋ ਇਹੁ ਜਾਣਹੁ ਸੋ ਇਹੁ ਨਾਹਿ ॥ ਜਾਨਣਹਾਰੇ ਕਉ ਬਲਿ ਜਾਉ ॥ ਕਹੁ ਨਾਨਕ ਗੁਰਿ ਭਰਮੁ ਚੁਕਾਇਆ ॥ ਨਾ ਕੋਈ ਮਰੈ ਨ ਆਵੈ ਜਾਇਆ ॥੪॥੧੦॥
Jo ih jāṇhu so ih nāhi. Jānaṇhāre ka▫o bal jā▫o. Kaho Nānak gur bẖaram cẖukā▫i▫ā. Nā ko▫ī marai na āvai jā▫i▫ā. ||4||10||
(Jo) what you (jaanh-u = know) think, (ihu) it is (naah-i) not (so) that; I (bali jaau = am sacrifice, kau = to) adore one (jaananhaarey) who knows the reality.
Says fifth Nanak: One whose (bharam-u) delusion – of being unaware of the purpose of life and thus being attached to the world-play – (chukaaiaa) is removed (gur-i) by the guru, s/he understands that (na koee) no one who knows the purpose of life (marai = dies) succumbs to vices in the world-play and then s/he (aavai = comes, jaaiaa = goes) is not subject to further births and deaths. 4. 10.
Dr Karminder Singh Ji, this two-part comment has clearly brought out Guru Nanak giving importance to after-life. Please read Japji, Aasa Di Vaar quoted above and Alaahneea on pages 578-581.
I commend the following advice from the third guru on SGGS p 440-41.
ਮਨ ਤੂੰ ਮਤ ਮਾਣੁ ਕਰਹਿ ਜਿ ਹਉ ਕਿਛੁ ਜਾਣਦਾ ਗੁਰਮੁਖਿ ਨਿਮਾਣਾ ਹੋਹੁ ॥
Man ṯūʼn maṯ māṇ karahi jė ha▫o kicẖẖ jāṇḏā gurmukẖ nimāṇā hohu.
O man, take not pride that thou knowest some thing but be thou pious and humble.
ਜਿ = ਕਿ। ਹਉ = ਮੈਂ। ਗੁਰਮੁਖਿ = ਗੁਰੂ ਦੀ ਸਰਨ ਪੈ ਕੇ। ਨਿਮਾਣਾ = ਆਜਿਜ਼, ਮਾਣ-ਰਹਿਤ।
ਹੇ ਮਨ! ਵੇਖੀਂ, ਕਿਤੇ ਇਹ ਮਾਣ ਨਾਹ ਕਰ ਬੈਠੀਂ ਕਿ ਮੈਂ ਸਿਆਣਾ ਹਾਂ, ਗੁਰੂ ਦੀ ਸਰਨ ਪੈ ਕੇ ਮਾਣ ਤਿਆਗੀ ਰੱਖ।
ਅੰਤਰਿ ਅਗਿਆਨੁ ਹਉ ਬੁਧਿ ਹੈ ਸਚਿ ਸਬਦਿ ਮਲੁ ਖੋਹੁ ॥
Anṯar agi▫ān ha▫o buḏẖ hai sacẖ sabaḏ mal kẖohu.
Within thee are ignorance and pride of intellect. By the true word wash off this filth.
ਅੰਤਰਿ = (ਤੇਰੇ) ਅੰਦਰ। ਹਉ ਬੁਧਿ = 'ਮੈਂ ਮੈਂ' ਕਰਨ ਵਾਲੀ ਅਕਲ। ਸਚਿ = ਸਦਾ-ਥਿਰ ਹਰੀ ਵਿਚ। ਸਬਦਿ = ਸ਼ਬਦ ਵਿਚ।
(ਹੇ ਮਨ!) ਤੇਰੇ ਅੰਦਰ ਪਰਮਾਤਮਾ ਤੋਂ ਵਿੱਥ ਹੈ, ਤੇਰੇ ਅੰਦਰ 'ਮੈਂ, ਮੈਂ' ਕਰਨ ਵਾਲੀ ਅਕਲ ਹੈ, ਇਸ ਮੈਲ ਨੂੰ ਸਦਾ-ਥਿਰ ਹਰਿ-ਨਾਮ ਵਿਚ ਜੁੜ ਕੇ ਗੁਰੂ ਦੇ ਸ਼ਬਦ ਵਿਚ ਟਿਕ ਕੇ ਦੂਰ ਕਰ।
ਹੋਹੁ ਨਿਮਾਣਾ ਸਤਿਗੁਰੂ ਅਗੈ ਮਤ ਕਿਛੁ ਆਪੁ ਲਖਾਵਹੇ ॥
Hohu nimāṇā saṯgurū agai maṯ kicẖẖ āp lakẖāvhe.
Be humble before the True Guru and show not thy ownself.
ਆਪੁ = ਆਪਣਾ ਆਪ। ਲਖਾਵਹੇ = ਜਣਾਏਂ, ਵਿਖਾਏਂ।
ਹੇ ਮਨ! ਨਿਰਮਾਣ ਹੋ ਕੇ ਗੁਰੂ ਦੇ ਚਰਨਾਂ ਵਿਚ ਢਹਿ ਪਉ। ਵੇਖੀਂ, ਕਿਤੇ ਆਪਣਾ ਆਪ ਜਤਾਣ ਨਾਹ ਲੱਗ ਪਈਂ।
ਆਪਣੈ ਅਹੰਕਾਰਿ ਜਗਤੁ ਜਲਿਆ ਮਤ ਤੂੰ ਆਪਣਾ ਆਪੁ ਗਵਾਵਹੇ ॥
Āpṇai ahaʼnkār jagaṯ jali▫ā maṯ ṯūʼn āpṇā āp gavāvhe.
By its own pride the world is burning. Allow not thyself to be ruined like wise.
ਅਹੰਕਾਰਿ = ਅਹੰਕਾਰ ਵਿਚ।
ਜਗਤ ਆਪਣੇ ਹੀ ਅਹੰਕਾਰ ਵਿਚ ਸੜ ਰਿਹਾ ਹੈ, ਵੇਖੀਂ ਕਿਤੇ ਤੂੰ ਭੀ (ਅਹੰਕਾਰ ਵਿਚ ਪੈ ਕੇ) ਆਪਣੇ ਆਪ ਦਾ ਨਾਸ ਨਾ ਕਰ ਲਈਂ।
ਸਤਿਗੁਰ ਕੈ ਭਾਣੈ ਕਰਹਿ ਕਾਰ ਸਤਿਗੁਰ ਕੈ ਭਾਣੈ ਲਾਗਿ ਰਹੁ ॥
Saṯgur kai bẖāṇai karahi kār saṯgur kai bẖāṇai lāg rahu.
Attend to thy business according to the will of the true Guru and remain attached to the will of the true Guru.
ਭਾਣੈ = ਰਜ਼ਾ ਵਿਚ।
(ਇਸ ਖ਼ਤਰੇ ਤੋਂ ਤਾਂ ਹੀ ਬਚੇਂਗਾ, ਜੇ) ਤੂੰ ਗੁਰੂ ਦੇ ਹੁਕਮ ਵਿਚ ਤੁਰ ਕੇ ਕੰਮ ਕਰੇਂਗਾ। (ਸੋ, ਹੇ ਮਨ!) ਗੁਰੂ ਦੇ ਹੁਕਮ ਵਿਚ ਟਿਕਿਆ ਰਹੁ।
ਇਉ ਕਹੈ ਨਾਨਕੁ ਆਪੁ ਛਡਿ ਸੁਖ ਪਾਵਹਿ ਮਨ ਨਿਮਾਣਾ ਹੋਇ ਰਹੁ ॥੭॥
I▫o kahai Nānak āp cẖẖad sukẖ pāvahi man nimāṇā ho▫e rahu. ||7||
Thus say Nanak, forsake thou thy self conceit and continue to be meek, O man. Thus shalt thou obtain happiness.
ਛਡਿ = ਛੱਡ ਕੇ। ਮਨ = ਰੇ ਮਨ! ॥੭॥
(ਹੇ ਮਨ! ਤੈਨੂੰ) ਨਾਨਕ ਇਉਂ ਸਮਝਾਂਦਾ ਹੈ-ਹੇ ਮਨ! ਅਹੰਕਾਰ ਛੱਡ ਦੇ, ਅਹੰਕਾਰ ਛੱਡ ਕੇ ਸੁਖ ਪਾਵੇਂਗਾ ॥੭॥
Dear Editor,
The second part of my comment covered some Gurbani references by Karminder Singh. Somehow only his statements have been given and my comments deleted. Kindly refer to
<> ਕਹਾ ਤੇ ਆਵੈ ਕਹਾ ਇਹੁ ਜਾਵੈ ਕਹਾ ਇਹੁ ਰਹੈ ਸਮਾਈ ॥
Kha(n) Tay Aveiy Kha(n) Eh Javeiy Kha(n) Eh Rhaiy Smayee.
Meaning: What Is the Origin of Life; Where does it go? What Is Its Ultimate Destination?
Guru Nanak’s answer is ਹੁਕਮੇ ਆਵੈ ਹੁਕਮੇ ਜਾਵੈ ਹੁਕਮੇ ਰਹੈ ਸਮਾਈ ॥ Hukmaiy Aveiy Hukmaiy Javeiy Hukmaiy Rhaiy Smayee. Meaning: The Origin of Life Is by Way of the Hukm; Its Ultimate Destination Is by Way of the Hukm. <>
I quoted Karminder Singh thus >>> quote with explanation<<<, followed by by my comment. However what has appeared in the published version are two <> showing end of one quote with explanation by Karminder Singh and statrt of his next. This has removed my comments between <<< comment <<<. This may kindly be restored. Thanks
I’m fine with remembering the lives of our forefathers. I’m okay with us coming together, be it in a prayer or just a get together, to rejoice in the memory of a family member who had passed away. But I bet most of us don’t know the origins of BARSI. This author is doing us a favor by bringing it to our attention.
Continuing from where the earlier comment ended because of its length, here are the other verses Karminder Singh has discussed.
>>> ਮ :੧ ॥ ਇਕ ਦਝਹਿ ਇਕ ਦਬੀਅਹਿ ਇਕਨਾ ਕੁਤੇ ਖਾਹਿ ॥ ਇਕਿ ਪਾਣੀ ਵਿਚਿ ਉਸਟੀਅਹਿ ਇਕਿ ਭੀ ਫਿਰਿ ਹਸਣਿ ਪਾਹਿ ॥ ਨਾਨਕ ਏਵ ਨ ਜਾਪਈ ਕਿਥੈ ਜਾਇ ਸਮਾਹਿ ॥੨॥
Ek Dajhey Ek Dabeah Ekna Kutay Khahey. Ek Panni Vich Usateah Ek Bhee Fir Hasssan Pahe. Nanak Eav Na Japayi Kithay Jahe Smahe.
In this verse, Guru Nanak lays out the litany of final rites.
The claim – according to the 4K old canvas – is that processes pertaining to the final rites are important because they prepare the soul for its afterlife. <<>> ਕਹਾ ਤੇ ਆਵੈ ਕਹਾ ਇਹੁ ਜਾਵੈ ਕਹਾ ਇਹੁ ਰਹੈ ਸਮਾਈ ॥
Kha(n) Tay Aveiy Kha(n) Eh Javeiy Kha(n) Eh Rhaiy Smayee.
Meaning: What Is the Origin of Life; Where does it go? What Is Its Ultimate Destination?
Guru Nanak’s answer is ਹੁਕਮੇ ਆਵੈ ਹੁਕਮੇ ਜਾਵੈ ਹੁਕਮੇ ਰਹੈ ਸਮਾਈ ॥ Hukmaiy Aveiy Hukmaiy Javeiy Hukmaiy Rhaiy Smayee. Meaning: The Origin of Life Is by Way of the Hukm; Its Ultimate Destination Is by Way of the Hukm. <<>> ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਪਵਨੈ ਮਹਿ ਪਵਨੁ ਸਮਾਇਆ ॥ ਜੋਤੀ ਮਹਿ ਜੋਤਿ ਰਲਿ ਜਾਇਆ ॥ ਮਾਟੀ ਮਾਟੀ ਹੋਈ ਏਕ ॥ ਰੋਵਨਹਾਰੇ ਕੀ ਕਵਨ ਟੇਕ ॥ ੧ ॥ ਕਉਨੁ ਮੂਆ ਰੇ ਕਉਨੁ ਮੂਆ ॥ ਬ੍ਰਹਮ ਗਿਆਨੀ ਮਿਲਿ ਕਰਹੁ ਬੀਚਾਰਾ ਇਹੁ ਤਉ ਚਲਤੁ ਭਇਆ ॥ ੧ ॥ ਰਹਾਉ ॥ ਅਗਲੀ ਕਿਛੁ ਖਬਰਿ ਨ ਪਾਈ ॥ ਰੋਵਨਹਾਰੁ ਭਿ ਊਠਿ ਸਿਧਾਈ ॥
Pavneiy Meh Pavan Samaya. Jyoti Meh Jyot Rul Jaya. Mattee Mattee Hoyi Eyk. Rovanharay Ki Kavan Teik. Kaon Mua Ray Kaon Mua. Bhrm Gyani Mil Krho Bichara Eh Tao Chalat Bhya. Rahao. Aglee Kich Khabar Na Payi. Rovanhar Bhi Uuth Sidhayi.
This shabad contains the Gurmat and Gurbani position on three things. One, it defines physical death. Two, it tells us what happens to life after death. Three it speaks of Afterlife.
Let’s look at these three issues one by one.
Physical death is defined as the Return of Elements to their Source.
Verse One: ਪਵਨੈ ਮਹਿ ਪਵਨੁ ਸਮਾਇਆ ॥ Pavneiy Meh Pavan Samaya. And Verse Three: ਮਾਟੀ ਮਾਟੀ ਹੋਈ ਏਕ. Mattee Mattee Hoyi Eyk.
Air to Air, Water to Water. Dust to Dust.
In verse 5 pathsah says ਇਹੁ ਤਉ ਚਲਤੁ ਭਇਆ Eh Tao Chalat Bhya. Meaning – this is the CYCLE.
There are no exceptions. Every molecule of Air, every molecule of Water, every molecule of Dust, every ion of physical matter within the human body – goes back to its source. No exceptions. No processes. No conditions. No exclusions. No matter what the last rites. ਇਹੁ ਤਉ ਚਲਤੁ ਭਇਆ Eh Tao Chalat Bhya. Meaning – this is the CYCLE. No matter what. That’s the cycle.
As for life itself, it too returns to its source – the Creator. ਜੋਤੀ ਮਹਿ ਜੋਤਿ ਰਲਿ ਜਾਇਆ ॥ Jyoti Meh Jyot Rul Jaya. That’s the only journey it undertakes. Back to its origins – back to the Supreme being. Back to its source. ਰਲਿ ਜਾਇਆ Rul Jaya means – it merges.
There is NO other Journey. ਜੋਤੀ ਮਹਿ ਜੋਤਿ ਰਲਿ ਜਾਇਆ ॥ Jyoti Meh Jyot Rul Jaya
Every life, every soul, every atma, every jyot, every light – call it what you wish – goes back to its source. Every One. Every one merges. ਜੋਤੀ ਮਹਿ ਜੋਤਿ ਰਲਿ ਜਾਇਆ Jyoti Meh Jyot Rul Jaya. No exceptions. No processes. No conditions. No exclusions. No Judgements of any kind after death. Every atma merges. ਜੋਤੀ ਮਹਿ ਜੋਤਿ ਰਲਿ ਜਾਇਆ Jyoti Meh Jyot Rul Jaya.
Why? Because the SOURCE of every Jyot is the ParamJyot. The source of every atma is the Param-atma. <<<
I am sorry to say, Karminder Singh has tried to complicate a simple message by making it applicable for afterlife when it is not. In the process, he has added something not in the original and ignored an important part of the original Gurbani. To be specific, he has added water not present in the original and ignored ਰੋਵਨਹਾਰੇ ਕੀ ਕਵਨ ਟੇਕ ॥ ੧ ॥ and ਅਗਲੀ ਕਿਛੁ ਖਬਰਿ ਨ ਪਾਈ ॥ ਰੋਵਨਹਾਰੁ ਭਿ ਊਠਿ ਸਿਧਾਈ ॥ present in the original. He has also translated ਚਲਤੁ Chalat which means 'play of the Creator' as 'cycle'.
This verse asks people not to wail on death of a dear one, because nothing dies. Here is interpretation of the full Shabad on SGGS p 885.
Note: In this Shabad, the fifth Guru points out that on physical death of a person is actually the merging back of the elements, the body is composed of, into the same elements in nature; and soul merges in the Supreme Spirit; so nothing dies. One should not therefore wail on the death of a dear one but take it as a play of the Creator.
ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਪਵਨੈ ਮਹਿ ਪਵਨੁ ਸਮਾਇਆ ॥ ਜੋਤੀ ਮਹਿ ਜੋਤਿ ਰਲਿ ਜਾਇਆ ॥ ਮਾਟੀ ਮਾਟੀ ਹੋਈ ਏਕ ॥ ਰੋਵਨਹਾਰੇ ਕੀ ਕਵਨ ਟੇਕ ॥੧॥
Rāmkalī mėhlā 5. Pavnai mėh pavan samā▫i▫ā. Joṯī mėh joṯ ral jā▫i▫ā. Mātī mātī ho▫ī ek. Rovanhāre kī kavan tek. ||1||
Composition of the fifth Guru in Raga Raamkali. When people say someone has died, what actually happens is that; (pavan = air) the breath (samaaiaa) merges (mah-i) in (pavnai) the air; (jot-i = light) the soul (ral-i jaaiaa) mixes (mah-i) in (joti = spirit) the Supreme Spirit – it came from.
(Maatti) the clay the body is made of and (maatti = dust) the earth (hoee) become (eyk) one, i.e. the body mixes in the soil when buried or cremated.
There is (kavan = what?) no (tteyk = support) justification for (rovanhaarey) the wailing person, i.e. there should be no wailing on death of a dear one. 1.
ਕਉਨੁ ਮੂਆ ਰੇ ਕਉਨੁ ਮੂਆ ॥ ਬ੍ਰਹਮ ਗਿਆਨੀ ਮਿਲਿ ਕਰਹੁ ਬੀਚਾਰਾ ਇਹੁ ਤਉ ਚਲਤੁ ਭਇਆ ॥੧॥ ਰਹਾਉ ॥
Ka▫un mū▫ā re ka▫un mū▫ā. Barahm gi▫ānī mil karahu bīcẖārā ih ṯa▫o cẖalaṯ bẖa▫i▫ā. ||1|| rahā▫o.
(Rey) o dear, (kaun-u) who has (mooaa) died, (kaun-u = who?) no one has died.
(Mil-i) in company of (giaani = knower of, Brahm = Creator) one who understands the reality, (karah-u = do, beechaara = reflection) reflect and you will realize that this is (tau) only (chalat-u) a play of the Creator. 1.
(Rahaau) pause and reflect on this.
ਅਗਲੀ ਕਿਛੁ ਖਬਰਿ ਨ ਪਾਈ ॥ ਰੋਵਨਹਾਰੁ ਭਿ ਊਠਿ ਸਿਧਾਈ ॥ ਭਰਮ ਮੋਹ ਕੇ ਬਾਂਧੇ ਬੰਧ ॥ ਸੁਪਨੁ ਭਇਆ ਭਖਲਾਏ ਅੰਧ ॥੨॥
Aglī kicẖẖ kẖabar na pā▫ī. Rovanhār bẖė ūṯẖ siḏẖā▫ī. Bẖaram moh ke bāʼnḏẖe banḏẖ. Supan bẖa▫i▫ā bẖakẖlā▫e anḏẖ. ||2||
One (paaee = obtained) has (kichh-u na = not any) no (khabar-i = news) awareness of what lies (agli) ahead – in the hereafter; (rovanhaar-u) one who wails shall (bh-i) also (ootth-i = get up, sidhaaee = go) depart – so think how to avoid hardship in the hereafter.
The humans are (baandhey) bound by (bandh) bondage of (moh) attachments to the world-play – of relations, wealth, pleasures and so on – due to (bharam) the delusion that the Almighty is not watching, and that there will be no accountability.
Life (bhaiaa = being) is like (supan-u) a dream but the human (andh = blind) is blinded by attachments and (bhakhlaaey) talks aloud of his/her wealth, strengths and so on. 2.
ਇਹੁ ਤਉ ਰਚਨੁ ਰਚਿਆ ਕਰਤਾਰਿ ॥ ਆਵਤ ਜਾਵਤ ਹੁਕਮਿ ਅਪਾਰਿ ॥ ਨਹ ਕੋ ਮੂਆ ਨ ਮਰਣੈ ਜੋਗੁ ॥ ਨਹ ਬਿਨਸੈ ਅਬਿਨਾਸੀ ਹੋਗੁ ॥੩॥
Ih ṯa▫o racẖan racẖi▫ā karṯār. Āvaṯ jāvaṯ hukam apār. Nah ko mū▫ā na marṇai jog. Nah binsai abẖināsī hog. ||3||
(Ih-u) this is (tau) only (rachan-u = creation) a play (rachiaa) created (kartaar-i) by the Creator; the soul (aavat) comes and (jaavat) goes (hukam-i) under commands (apaar-i) of the Infinite.
(Na ko = not any) no soul (mooaa) dies and is not (jog = capable) subject (marney) to death – is immortal. (Hog-u) being (abinaasi) immortal, it (nah) does not (binsai = perish) die. 3.
ਜੋ ਇਹੁ ਜਾਣਹੁ ਸੋ ਇਹੁ ਨਾਹਿ ॥ ਜਾਨਣਹਾਰੇ ਕਉ ਬਲਿ ਜਾਉ ॥ ਕਹੁ ਨਾਨਕ ਗੁਰਿ ਭਰਮੁ ਚੁਕਾਇਆ ॥ ਨਾ ਕੋਈ ਮਰੈ ਨ ਆਵੈ ਜਾਇਆ ॥੪॥੧੦॥
Jo ih jāṇhu so ih nāhi. Jānaṇhāre ka▫o bal jā▫o. Kaho Nānak gur bẖaram cẖukā▫i▫ā. Nā ko▫ī marai na āvai jā▫i▫ā. ||4||10||
(Jo) what you (jaanh-u = know) think, (ihu) it is (naah-i) not (so) that; I (bali jaau = am sacrifice, kau = to) adore one (jaananhaarey) who knows the reality.
Says fifth Nanak: One whose (bharam-u) delusion – of being unaware of the purpose of life and thus being attached to the world-play – (chukaaiaa) is removed (gur-i) by the guru, s/he understands that (na koee) no one who knows the purpose of life (marai = dies) succumbs to vices in the world-play and then s/he (aavai = comes, jaaiaa = goes) is not subject to further births and deaths. 4. 10.
Dr Karminder Singh Ji, this two-part comment has clearly brought out Guru Nanak giving importance to after-life. Please read Japji, Aasa Di Vaar quoted above and Alaahneea on pages 578-581.
I commend the following advice from the third guru on SGGS p 440-41.
ਮਨ ਤੂੰ ਮਤ ਮਾਣੁ ਕਰਹਿ ਜਿ ਹਉ ਕਿਛੁ ਜਾਣਦਾ ਗੁਰਮੁਖਿ ਨਿਮਾਣਾ ਹੋਹੁ ॥
Man ṯūʼn maṯ māṇ karahi jė ha▫o kicẖẖ jāṇḏā gurmukẖ nimāṇā hohu.
O man, take not pride that thou knowest some thing but be thou pious and humble.
ਜਿ = ਕਿ। ਹਉ = ਮੈਂ। ਗੁਰਮੁਖਿ = ਗੁਰੂ ਦੀ ਸਰਨ ਪੈ ਕੇ। ਨਿਮਾਣਾ = ਆਜਿਜ਼, ਮਾਣ-ਰਹਿਤ।
ਹੇ ਮਨ! ਵੇਖੀਂ, ਕਿਤੇ ਇਹ ਮਾਣ ਨਾਹ ਕਰ ਬੈਠੀਂ ਕਿ ਮੈਂ ਸਿਆਣਾ ਹਾਂ, ਗੁਰੂ ਦੀ ਸਰਨ ਪੈ ਕੇ ਮਾਣ ਤਿਆਗੀ ਰੱਖ।
ਅੰਤਰਿ ਅਗਿਆਨੁ ਹਉ ਬੁਧਿ ਹੈ ਸਚਿ ਸਬਦਿ ਮਲੁ ਖੋਹੁ ॥
Anṯar agi▫ān ha▫o buḏẖ hai sacẖ sabaḏ mal kẖohu.
Within thee are ignorance and pride of intellect. By the true word wash off this filth.
ਅੰਤਰਿ = (ਤੇਰੇ) ਅੰਦਰ। ਹਉ ਬੁਧਿ = 'ਮੈਂ ਮੈਂ' ਕਰਨ ਵਾਲੀ ਅਕਲ। ਸਚਿ = ਸਦਾ-ਥਿਰ ਹਰੀ ਵਿਚ। ਸਬਦਿ = ਸ਼ਬਦ ਵਿਚ।
(ਹੇ ਮਨ!) ਤੇਰੇ ਅੰਦਰ ਪਰਮਾਤਮਾ ਤੋਂ ਵਿੱਥ ਹੈ, ਤੇਰੇ ਅੰਦਰ 'ਮੈਂ, ਮੈਂ' ਕਰਨ ਵਾਲੀ ਅਕਲ ਹੈ, ਇਸ ਮੈਲ ਨੂੰ ਸਦਾ-ਥਿਰ ਹਰਿ-ਨਾਮ ਵਿਚ ਜੁੜ ਕੇ ਗੁਰੂ ਦੇ ਸ਼ਬਦ ਵਿਚ ਟਿਕ ਕੇ ਦੂਰ ਕਰ।
ਹੋਹੁ ਨਿਮਾਣਾ ਸਤਿਗੁਰੂ ਅਗੈ ਮਤ ਕਿਛੁ ਆਪੁ ਲਖਾਵਹੇ ॥
Hohu nimāṇā saṯgurū agai maṯ kicẖẖ āp lakẖāvhe.
Be humble before the True Guru and show not thy ownself.
ਆਪੁ = ਆਪਣਾ ਆਪ। ਲਖਾਵਹੇ = ਜਣਾਏਂ, ਵਿਖਾਏਂ।
ਹੇ ਮਨ! ਨਿਰਮਾਣ ਹੋ ਕੇ ਗੁਰੂ ਦੇ ਚਰਨਾਂ ਵਿਚ ਢਹਿ ਪਉ। ਵੇਖੀਂ, ਕਿਤੇ ਆਪਣਾ ਆਪ ਜਤਾਣ ਨਾਹ ਲੱਗ ਪਈਂ।
ਆਪਣੈ ਅਹੰਕਾਰਿ ਜਗਤੁ ਜਲਿਆ ਮਤ ਤੂੰ ਆਪਣਾ ਆਪੁ ਗਵਾਵਹੇ ॥
Āpṇai ahaʼnkār jagaṯ jali▫ā maṯ ṯūʼn āpṇā āp gavāvhe.
By its own pride the world is burning. Allow not thyself to be ruined like wise.
ਅਹੰਕਾਰਿ = ਅਹੰਕਾਰ ਵਿਚ।
ਜਗਤ ਆਪਣੇ ਹੀ ਅਹੰਕਾਰ ਵਿਚ ਸੜ ਰਿਹਾ ਹੈ, ਵੇਖੀਂ ਕਿਤੇ ਤੂੰ ਭੀ (ਅਹੰਕਾਰ ਵਿਚ ਪੈ ਕੇ) ਆਪਣੇ ਆਪ ਦਾ ਨਾਸ ਨਾ ਕਰ ਲਈਂ।
ਸਤਿਗੁਰ ਕੈ ਭਾਣੈ ਕਰਹਿ ਕਾਰ ਸਤਿਗੁਰ ਕੈ ਭਾਣੈ ਲਾਗਿ ਰਹੁ ॥
Saṯgur kai bẖāṇai karahi kār saṯgur kai bẖāṇai lāg rahu.
Attend to thy business according to the will of the true Guru and remain attached to the will of the true Guru.
ਭਾਣੈ = ਰਜ਼ਾ ਵਿਚ।
(ਇਸ ਖ਼ਤਰੇ ਤੋਂ ਤਾਂ ਹੀ ਬਚੇਂਗਾ, ਜੇ) ਤੂੰ ਗੁਰੂ ਦੇ ਹੁਕਮ ਵਿਚ ਤੁਰ ਕੇ ਕੰਮ ਕਰੇਂਗਾ। (ਸੋ, ਹੇ ਮਨ!) ਗੁਰੂ ਦੇ ਹੁਕਮ ਵਿਚ ਟਿਕਿਆ ਰਹੁ।
ਇਉ ਕਹੈ ਨਾਨਕੁ ਆਪੁ ਛਡਿ ਸੁਖ ਪਾਵਹਿ ਮਨ ਨਿਮਾਣਾ ਹੋਇ ਰਹੁ ॥੭॥
I▫o kahai Nānak āp cẖẖad sukẖ pāvahi man nimāṇā ho▫e rahu. ||7||
Thus say Nanak, forsake thou thy self conceit and continue to be meek, O man. Thus shalt thou obtain happiness.
ਛਡਿ = ਛੱਡ ਕੇ। ਮਨ = ਰੇ ਮਨ! ॥੭॥
(ਹੇ ਮਨ! ਤੈਨੂੰ) ਨਾਨਕ ਇਉਂ ਸਮਝਾਂਦਾ ਹੈ-ਹੇ ਮਨ! ਅਹੰਕਾਰ ਛੱਡ ਦੇ, ਅਹੰਕਾਰ ਛੱਡ ਕੇ ਸੁਖ ਪਾਵੇਂਗਾ ॥੭॥
Rawel Singh, your need to say Karminder Singh is “correct” in these and that instances; and “wrong” in these and that instances stems from your ego of being a self-claimed authority on Gurbani. This is probably because you have “translated” the whole of SGGS.
Two recent articles expose two things about you. One, that your entire translation is a plagiarized version of the corrupted Fareedkoti Translation done by Benares based Brahmins and Nirmlas in the 1800s. This article titled “The SGGS Translation by Rawel Singh” can be read here: https://sikhbulletin.com/Bulletins/SikhBulletin2021Issue2.pdf
The second article titled “Benares Conspirators” exposes your agenda. This one can be read at the same site above.
Towards the end of your comment below you write “(Karminder Singh) does not understand this simple statement and wants to refer to another Shabad to understand it. This is not necessary.” Why is it NOT necessary to refer to another or other shabds? Because the TRUE meaning of the verse will become clear?
If we don’t refer to another / other shabds (as you say) then should we refer to the Fareedkoti Translation as you do? Or should we refer to the Vedas and Puranas as the Fareedkoti Translators did?
This installment on ‘After Life’ by Dr Karminder Singh raises the issue of understanding the relationship between Hindu texts and Gurbani. He is correct to say that Gurbani mentions the old but rejects them. In this, he only focuses on issues concerning the hereafter and connected issues like reincarnation. However, study of Gurbani shows a much wider coverage of this relationship, as also with the Semitic scriptures. Mention of ਬੇਦ Vedas and ਕਤੇਬ Semitic scriptures with particular refence to contents of the Quran shows this.
All religions have the concept of accountability for deeds in life after death. Gurbani refers to this concept in numerous places. For example, Japji Paurri 20 says
ਕਰਿ ਕਰਿ ਕਰਣਾ ਲਿਖਿ ਲੈ ਜਾਹੁ ॥ਆਪੇ ਬੀਜਿ ਆਪੇ ਹੀ ਖਾਹੁ ॥ ਨਾਨਕ ਹੁਕਮੀ ਆਵਹੁ ਜਾਹੁ ॥੨੦॥
The deeds are written and carried by the soul – on death. One reaps what one sows. And is put in cycles of reincarnation by Hukam, i.e. as deserved after considering deeds.
This straightaway confirms afterlife. In fact Japji has this in many Paurris. Parri 16 refers to Panchey paavay dargah maan, i.e. those who conform to Hukam receive honour in Divine court. The first half of Paurri 26 – Amul Gun – describes how those who live by Divine virtues unite with God. Paurri 34 talks of “Karmi karmi hoey veechaar” consideration of deeds and the Panch being glorified. The Slok at the end of Japji says “Karmi aapo aapni key neyrrai key door” it depends on deeds who unites with God and who is kept away. Aasa the Vaar Paurri 3 talks of “Agai karni keerat vaacheeai bah leykha kar sambjaaiaa” the soul’s deeds are described and made to understand the account of deeds (Agai = ahead) in the hereafter.
However, the most elaborate are the five Shabads of Guru Nanak titled ਰਾਗੁ ਵਡਹੰਸੁ ਮਹਲਾ ੧ ਘਰੁ ੫ ਅਲਾਹਣੀਆ starting on SGGS page 578. All these are about death and the hereafter. Here is an example.
ਸਾਹਿਬੁ ਸਿਮਰਹੁ ਮੇਰੇ ਭਾਈਹੋ ਸਭਨਾ ਏਹੁ ਪਇਆਣਾ ॥ ਏਥੈ ਧੰਧਾ ਕੂੜਾ ਚਾਰਿ ਦਿਹਾ ਆਗੈ ਸਰਪਰ ਜਾਣਾ ॥
Sāhib simrahu mere bẖā▫īho sabẖnā ehu pa▫i▫āṇā. Ėthai ḏẖanḏẖā kūṛā cẖār ḏihā āgai sarpar jāṇā.
O (meyrey) my (bhaaeeho = brethren) dear ones, (sabhna) all have (eyhu) this (paiaana = journey) path of death ahead; hence (simrahu) remember (sahib-u) the Master – and live by IT’s commands.
(Ethai = here) in this world, we have (dhandhaa) work for (chaar dihaa = four days) a limited period and have (sarpar) certainly to (jaana) depart for (aagai = ahead) the hereafter.
ਆਗੈ ਸਰਪਰ ਜਾਣਾ ਜਿਉ ਮਿਹਮਾਣਾ ਕਾਹੇ ਗਾਰਬੁ ਕੀਜੈ ॥ ਜਿਤੁ ਸੇਵਿਐ ਦਰਗਹ ਸੁਖੁ ਪਾਈਐ ਨਾਮੁ ਤਿਸੈ ਕਾ ਲੀਜੈ ॥
Āgai sarpar jāṇā ji▫o mihmāṇā kāhe gārab kījai. Jiṯ sevi▫ai ḏargėh sukẖ pā▫ī▫ai nām ṯisai kā lījai.
We are (jiau) like (mihmaana) guests in the world and have (sarpar) certainly (jaana) to leave (aagai) for the hereafter, then (kaahey) why (gaarab-u keejai) be proud of – and get attached to – the transitory belongings and relationships here?
We should (leejai = utter) remember (naam-u) virtues and commands of (tisai ka = of that) the Almighty (seyviai = serving) by obeying (jit-u) whom we (paaeeai) obtain (sukh-u) comfort/peace, i.e. acceptance, (dargah) in Divine court.
ਆਗੈ ਹੁਕਮੁ ਨ ਚਲੈ ਮੂਲੇ ਸਿਰਿ ਸਿਰਿ ਕਿਆ ਵਿਹਾਣਾ ॥ ਸਾਹਿਬੁ ਸਿਮਰਿਹੁ ਮੇਰੇ ਭਾਈਹੋ ਸਭਨਾ ਏਹੁ ਪਇਆਣਾ ॥੨॥
Āgai hukam na cẖalai mūle sir sir ki▫ā vihāṇā. Sāhib simrihu mere bẖā▫īho sabẖnā ehu pa▫i▫āṇā. ||2||
(Aagai = ahead) in Divine court no one’s (hukam-u = order) will (chalai) works (mooley) at all; (sir-i sir-i = on every head) every one (vihaana = experience) faces consequences based on (kia/keea) deeds.
O (meyrey) my (bhaaeeho = brethren) dear ones, (sabhna) all have (eyhu) this (paiaana = journey) path of death ahead; hence (simrahu) remember (sahib-u) the Master – and live by IT’s commands. 2.
So, there should be no doubt that Gurbani emphasises good deeds as means for comfort in the hereafter. This differs from the Hindu concept of rituals and worship tp propitiate the deities.
There is another important aspect, and that is of Hindu/Muslim symbolism or rituals versus Truthful living in Sikhi. In Japji Paurri 6, Guru Nanak says (Teeerath nhaava) bathing at pilgrimages does not please the Almighty. In Paurri 28, he tells the Yogi; “Mundaa santokh” do not pierce the ears to display contentment, but happily obey Divine commands, which brings satisfaction in life. To the Muslim he says not just perform five time Namaz/prayer but understand their purpose and so on
Let us see some of the quotes in this post.
ਚਉਥੈ ਪਹਰੈ ਰੈਣਿ ਕੈ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਲਾਵੀ ਆਇਆ ਖੇਤੁ ॥ ਜਾ ਜਮਿ ਪਕੜਿ ਚਲਾਇਆ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਕਿਸੈ ਨ ਮਿਲਿਆ ਭੇਤੁ ॥ ਭੇਤੁ ਚੇਤੁ ਹਰਿ ਕਿਸੈ ਨ ਮਿਲਿਓ ਜਾ ਜਮਿ ਪਕੜਿ ਚਲਾਇਆ ॥
Chauthay Pehray Raen Kaiy Vanjaria Mitra Lavee Aya Kheyt. Ja Jum Pakarr Chaleya Vanjareya Mitra Kisay Na Miliya Bheyt. Bheyt Cheyt Har Kisaiy Na Mileyo Ja Jum Pakarr Chalaya.
He has laboured so much on the last line “Bheyt Cheyt Har Kisaiy Na Mileyo Ja Jum Pakarr Chalaya”. he says it means no one knows where the Jam takes the soul. However these lines about Chaar Pahar are four stages of life and the fourth is its end; not the after life. All it says no one knows (ਜਾ) when the Jam take away the soul from the body. Karminder Singh’s obsession with the hereafter does not let him see this simple thing.
Here is another,
>>> ਪੂਰੇ ਗੁਰ ਤੇ ਸਾਚੁ ਕਮਾਵੈ ਗਤਿ ਮਿਤਿ ਸਬਦੇ ਪਾਈ ॥
Puray Gur Tay Saach Kmavaiy Gat Mit Shabday Payi.
Meaning: The Narrative is within the messages of the Shabd. The complete Understanding of the Hukm is Obtained Thorough the Shabd. ਗਤਿ ਮਿਤਿ ਸਬਦੇ ਪਾਈ ॥ Gat Mit Shabday Payi
What then is the Hukm for Life after death? Let’s look at this verse on page 885 of the SGGS<<<
He does not understand this simple statement and wants to refer to another Shabad to understand it. This is not necessary. The line is saying that one who complies with teachings of the guru to live by Saach/Truth/Hukam, obtains emancipation.
This post is becoming long so let us end here.
Excellent conceptual analysis by veer Dr. Karminder Singh.
Gurmukhs and Manmukhs design their life journey separately with the former focusing to manage lust, anger desire, attachment ego via Gurbani and the latter following what the mind dictates. Their merger with Parmatma after death will remain an unresolved mystery. The best one can attempt is to live today to the fullest by trying to practise NAAM (divine virtues mentioned in Gurbani) and abiding by Waheguru’s HUKUM (divine law) under any circumstances.
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