Salvation

By Karminder Singh | Sikhi Concepts | Part 7 of 12 |

We have been examining the premise that Guru Nanak’s Portrait of Sikhi was Painted Over an existing canvas – and that the old canvas had existed for some 4,000 years prior to Guru Nanak.

What we mean by PAINTING OVER is that Guru Nanak RE-DEFINED all the spiritual concepts of that pre-existing canvas to suit the spirituality of Gurbani. So while all the concepts of the old canvas are MENTIONED in the Sri Guru Granth Sahib (SGGS), they have been given NEW 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 SGGS.

In today’s video, we will look at the concept of Salvation or Mukti or Mokhas as it’s known in Punjabi.

Let’s begin with Salvation as advocated by the 4-thousand-year-old Canvas.

The primary claim is that Salvation was one of the four destinations for the soul in the afterlife. The other three were heaven, hell and reincarnation into the 8.4 million. The soul obtained salvation only if it went to heaven.

Salvation was thus a process that happened after death, in the after life. It was not for everyone. And there was a process that had to be followed in the present life and conditions that had to be met also in the present life – for salvation to be obtained in the afterlife.

For instance, women and human beings considered belonging to the lower castes – the shudras – are not entitled to salvation. They will have to go through the 8.4 million cycle to be reborn a male in a higher caste to qualify.

This essentially rules out salvation for more than half of the very people who believe and accept the 4K old canvas, but are automatically disqualified based on their gender and caste.

The narrative of salvation in the afterlife is presented as a religious FACT, and religious TRUTH even in the face of such automatic disqualifications of large chunks of believers.

And as with every other concept, this narative of salvation or mukti – as drawn from the 4K year old canvas – is the one that is presented by our clergy – our granthis and parcharaks in our gurdwaras as Sikhi beliefs. As Gurmat beliefs. As beliefs supported by Gurbani.

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 the 4K old canvas to be the narrative of Gurbani.

Nothing can be further than the truth.

So what is the narrative of Salvation or Mukti within Gurbani? We can develop the basic principles by examining some verses that discourse the concept.

The first thing that Gurbani does is to make clear that Salvation or Mukti in the afterlife is eliminated from Gurbani based spirituality. It does so by FIRST rejecting the notion of salvation in the afterlife and then REDEFINING it.

Let’s begin with this verse of Bhagat Namdev from page 1292 of the SGGS.

ਮੂਏ ਹੂਏ ਜਉ ਮੁਕਤਿ ਦੇਹੁਗੇ ਮੁਕਤਿ ਨ ਜਾਨੈ ਕੋਇਲਾ ॥ ਏ ਪੰਡੀਆ ਮੋ ਕਉ ਢੇਢ ਕਹਤ ਤੇਰੀ ਪੈਜ ਪਿਛੰਉਡੀ ਹੋਇਲਾ ॥ 2 ॥

Muey Huey Jao Mukat Dehogey Mukat Na Janey Koela. E Pandiya Mo Kao Dhedhd Kahet Tayri Paij Pichanodee Hoela.

The Salvation that comes in the afterlife ਮੂਏ ਹੂਏ ਜਉ ਮੁਕਤਿ ਦੇਹੁਗੇ Muey Huey Jao Mukat Dehogey is something that no one knows anything about ਮੁਕਤਿ ਨ ਜਾਨੈ ਕੋਇਲਾ Mukat Na Janey Koela. The assertion by Bhagat Namdev is clear – the claim of obtaining salvation in the afterlife is baseless – it is made by people who have no real knowledge of it.

Namdev says that the people who make claims of salvation themselves ਏ ਪੰਡੀਆ E Pandiya – meaning the clergy themselves- know nothing about it.

In the next verse Bhagat Namdev speaks of the ignorance of the clergy and their fake claims that their salvation in the afterlife is for themselves and those belonging to the high castes. This clergy ਏ ਪੰਡੀਆ E Pandiya claim that I am lowly ਏ ਪੰਡੀਆ ਮੋ ਕਉ ਢੇਢ ਕਹਤ E Pandiya Mo Kao Dhedhd Kahet. The word ਢੇਢ Dhedhd is used to denote someone’s low caste in society. And as such I am of a lowly existance for Salvation after death. But by making such fake and concocted claims – what they are doing is to denigrate, malign and disparage both the Creator and Your Creation. ਤੇਰੀ ਪੈਜ ਪਿਛੰਉਡੀ ਹੋਇਲਾ Tayri Paij Pichanodee Hoela.

In essence then, what Bhagat Namdev is saying is three things. One, that no one knows anything about this claim of salvation after death. Two, even the clergy who concocted this claim has no knowledge. And three that such a claim, including its conditions and processes, is an affront and outrage to the Creator and his creation.

Bhagat Beyni ji has a 5 paragraph shabd on page 93 of the SGGS in which he lays out the stages and processes within which priceless human life is squandered and wasted in worldly pursuits. Yet concocted religious rituals are indulged in –  in the expectation of obtaining salvation after death.

The concluding verse is:

ਥਾਕਾ ਤੇਜੁ ਉਡਿਆ ਮਨੁ ਪੰਖੀ ਘਰਿ ਆਂਗਿਨ ਨ ਸੁਖਾਈ ॥ ਬੇਣੀ ਕਹੈ ਸੁਨਹੁ ਰੇ ਭਗਤਹੁ ਮਰਨ ਮੁਕਤਿ ਕਿਨਿ ਪਾਈ ॥ 5 ॥

Thaaka Tej Udeya Mun Pankhee Ghar Angan Na Sukhayee. Beni Kahey Sunho Re Bhagto Maran Mukat Kin Payee.

Human life has been wasted ਥਾਕਾ ਤੇਜੁ Thaaka Tej the mind has not ceased wandering ਉਡਿਆ ਮਨੁ ਪੰਖੀ Udeya Mun Pankhee no inner contentment, no inner stillness has been achieved ਘਰਿ ਆਂਗਿਨ ਨ ਸੁਖਾਈ Ghar Angan Na Sukhayee. All in the pursuit of Salvation in the afterlife. Listen O Seekers of realization, ਸੁਨਹੁ ਰੇ ਭਗਤਹੁ Sunho Re Bhagto, no one has received salvation after death ਮਰਨ ਮੁਕਤਿ ਕਿਨਿ ਪਾਈ Maran Mukat Kin Payee.  No one. Not one person. ਮਰਨ ਤੌਂ ਬਾਅਦ ਮੁਕਤੀ ਕਿਸੇ ਨੇ ਨਹੀ ਪਾਈ Maran To(n) Baad Mukti Kisay Nay Nahi(n) Payee is the translation of ਮਰਨ ਮੁਕਤਿ ਕਿਨਿ ਪਾਈ Maran Mukat Kin Payee. Why? Because it does not exist. Because it’s a concoction of the same clergy who concocted the rituals that you are doing to get salvation in the afterlife.

What Bhagat Beyni and Bhagat Namdev has done is to Reject the notion of Salvation in the afterlife. ਮਰਨ ਮੁਕਤਿ ਕਿਨਿ ਪਾਈ Maran Mukat Kin Payee is a retort, a critique, a ridicule of the notion of salvation in the afterlife. It is spiritual defiance on the basis of their own inner realization.

Guru Arjun – page 534 of the SGGS – states clearly and unequivocally – I do not want the salvation of the 4K year old Canvas. He says

ਦੇਵਗੰਧਾਰੀ ੫ ॥ ਅੰਮ੍ਰਿਤਾ ਪ੍ਰਿਅ ਬਚਨ ਤੁਹਾਰੇ ॥ ਅਤਿ ਸੁੰਦਰ ਮਨਮੋਹਨ ਪਿਆਰੇ ਸਭਹੂ ਮਧਿ ਨਿਰਾਰੇ ॥ ੧ ॥ ਰਹਾਉ ॥ ਰਾਜੁ ਨ ਚਾਹਉ ਮੁਕਤਿ ਨ ਚਾਹਉ ਮਨਿ ਪ੍ਰੀਤਿ ਚਰਨ ਕਮਲਾਰੇ ॥

Amrita Priya Bachan Tuhare. Aat Sundar Munmohan Pyare Sabhu Mudh Nirary. Rahao. Raaj Na Chaho, Mukat Na Chaho Mun Preet Charan Kumlarey.

In the second verse Guru ji says – I do not want the Kingdom of afterlife that is the heaven ਰਾਜੁ ਨ ਚਾਹਉ Raaj Na Chaho, and I do not want the Salvation of afterlife that is offered in this heaven ਮੁਕਤਿ ਨ ਚਾਹਉ Mukat Na Chaho.  What I want is to be in devotion and love of my Creator Within in the here and now ਮਨਿ ਪ੍ਰੀਤਿ ਚਰਨ ਕਮਲਾਰੇ Mun Preet Charan Kumlarey.

Guru Ramdas ji similarly rejects the notion of salvation in the afterlife. The fourth Guru has this verse on page 1324 of the SGGS

ਸੁਰਗ ਮੁਕਤਿ ਬੈਕੁੰਠ ਸਭਿ ਬਾਂਛਹਿ ਨਿਤਿ ਆਸਾ ਆਸ ਕਰੀਜੈ ॥ ਹਰਿ ਦਰਸਨ ਕੇ ਜਨ ਮੁਕਤਿ ਨ ਮਾਂਗਹਿ ਮਿਲਿ ਦਰਸਨ ਤ੍ਰਿਪਤਿ ਮਨੁ ਧੀਜੈ ॥

Surg Mukt Baikunth Sabh Bancheh Nit Asa Aas Krejaiy. Har Darsan Kay Jun Mukt Na Manghey Mil Darsan Tript Mun Dheejaiy.

The meaning of the verse is everyone desires heaven and the Salvation that is promised within that heaven ਸੁਰਗ ਮੁਕਤਿ ਬੈਕੁੰਠ ਸਭਿ ਬਾਂਛਹਿ Surg Mukt Baikunth Sabh Bancheh. And they have such a desire on an everyday permanent basis ਨਿਤਿ ਆਸਾ ਆਸ ਕਰੀਜੈ Nit Asa Aas Krejaiy. Those desiring the realization of the Omnipresent Creator within ਹਰਿ ਦਰਸਨ ਕੇ ਜਨ Har Darsan Kay Jun do not desire that salvation ਮੁਕਤਿ ਨ ਮਾਂਗਹਿ Mukt Na Manghey.

The essence of it is fairly simple.  What is fake and concocted – salvation in heaven – is not to be desired. What is real – realization of the Creator Within – is to be desired.

Again, Gurbani rejects the notion of salvation after death AND the heaven where it is supposedly offered.

Guru Amardas ji declares the salvation in the afterlife as a fake claim. His verse on page 440 of the SGGS is as follows:

ਪੜਿ ਪੜਿ ਪੰਡਿਤ ਮੋਨੀ ਥਾਕੇ ਭੇਖੀ ਮੁਕਤਿ ਨ ਪਾਈ ॥ ਨਾਨਕ ਬਿਨੁ ਭਗਤੀ ਜਗੁ ਬਉਰਾਨਾ ਸਚੈ ਸਬਦਿ ਮਿਲਾਈ ॥

Parrh Parrh Pandit Moni Thakay Bheykhi Mukt Na Payi. Nanak Ben Bhagti Jag Baorana Scheiy Shabd Milayi.

The clergy may tire ਥਾਕੇ Thakay of reading and reciting their scriptures ਪੜਿ ਪੜਿ ਪੰਡਿਤ Parrh Parrh Pandit, and tire of their meditations and silent contemplations ਮੋਨੀ ਥਾਕੇ Moni Thakay. Yet none will attain the promised salvation which is fake ਭੇਖੀ ਮੁਕਤਿ ਨ ਪਾਈ Bheykhi Mukt Na Payi. The word ਭੇਖੀ Bheykhi means pretentious, fake, concocted.  And ਭੇਖੀ ਮੁਕਤਿ Bheykhi Mukt means the salvation that is fake.

Nanak, Sans the devotion of love for the Creator Within ਨਾਨਕ ਬਿਨੁ ਭਗਤੀ Nanak Ben Bhagti, our spiritual world is devoid of sanity ਜਗੁ ਬਉਰਾਨਾ Jag Baorana.

In essence then, there is no sanity in the expectation of something that is fake, that does not exist, that is a concocted belief. No amount of reading and reciting scriptures, no amount of tiresome meditations and silent contemplations can take us to something that does not exist in the first place.

The realization of the creator within in the Here and NOW – is what matters – and that is achieved through the messages within the shabd ਸਚੈ ਸਬਦਿ ਮਿਲਾਈ Scheiy Shabd Milayi.

In summary thus far, what we have seen is the position of Gurbani within the SGGS is that, Firstly,

A Sikh Does Not Need nor Want nor Desire Mukti or Salvation After Death.  As Guru Arjun says ਮੁਕਤਿ ਨ ਚਾਹਉ, Mukat Na Chaho or as Bhagat Beyni says ਮਰਨ ਮੁਕਤਿ ਕਿਨਿ ਪਾਈ Maran Mukat Kin Payee or as Bhagat Namdev says ਮੁਕਤਿ ਨ ਜਾਨੈ ਕੋਇਲਾ Mukat Na Janey Koela.

Secondly, Mukti or Salvation After Death Is of No Value to a Sikh of Gurbani. A Sikh knows there is NO SANITY in placing value on something that is fake.  As Guru Amardas ji says – ਜਗੁ ਬਉਰਾਨਾ Jug Baorana.

And thirdly, for a Sikh of the SGGS – Mukti or Salvation After Death is a  Concocted Claim. As Guru Amardas says ਭੇਖੀ ਮੁਕਤਿ ਨ ਪਾਈ Bheykhi Mukt Na Payi. Or as Bhagat Namdev says ਮੁਕਤਿ ਨ ਜਾਨੈ ਕੋਇਲਾ Mukat Na Janey Koela.

What all that we have said above adds up to is simple, basic and straightforward. And that is that Salvation in the afterlife or Maran Mukti is rejected in Gurbani. It is relegated to a non-existant entity in Sikhi.

Here, we have to address the claims made by a vast majority of Sikhs. If Salvation after life does not exist out there, then why does Gurbani mention salvation by using the word Mukti in a number of verses.

Gurbani mentions Mukti, but the term is REDEFINED. It is given a new meaning. The word is given a Gurbani meaning. The word MUKTI is REDEFINED in a manner that brings it in line with the Canvas of Sikhi, with the Canvas of Guru Nanak that is concerned – NOT with life after death – BUT with our life in the HERE and NOW, our present life.

So one way of saying it is that – Gurbani anchors MUKTI and Salvation – in the HERE and NOW. Just like it does ALL other concepts, beliefs and principles.

The Salvation of Gurbani is in the Here and Now. In the Guru Granth sahib it is called ਜੀਵਨ ਮੁਕਤ Jeevan Mukt.  The word JEEVAN meaning life, meaning while alive, meaning in this present life – is added as a prefix – before the word Mukti – to make clear the Redefining of Mukti into something else altogether.

It is Revolutionary Redefining.  It is almost as if the entire concept is turned on its head. The entire pre-1468 world said Salvation or Mukti was something SOME people COULD get in the afterlife IF they belonged to the right gender and the right caste and IF they did whatever we told them to do or NOT do.

Guru Nanak declared: The Salvation of Gurbani is something EVERYONE could have right here in the Here and Now. It was for every human being – irrespective of class, creed or gender.

This is the splendid nature of Gurbani, the marvelous splendor of Gurbani, the magnificence, glory, and spiritual majesty of the messages of Gurbani.  But only if we read it ourselves. And Understand it ourselves FOR ourselves.

We are never going to be getting anywhere close if we let our earn-a- living clergy – our granthis, ragis and parcharaks – people who are beholden to the 4K year old canvas deep within their souls – give us distorted and corrupted interpretations of Gurbani – and accept whatever they say in either good or blind faith.

What can be clearer than Guru Arjun saying ਮੁਕਤਿ ਨ ਚਾਹਉ Mukt Na Chaho I don’t want your salvation. What can be clearer than Guru Amardas saying ਭੇਖੀ ਮੁਕਤਿ ਨ ਪਾਈ Bhaykhi Mukt Na Payi – fake and concocted salvation is not achievable.

And What can be clearer than our Gurus adding the word   JEEVAN meaning life, meaning while alive, meaning in this present life – as a prefix-   before the word Mukti – to make it into JEEVAN MUKT.

While the words ਮਰਨ ਮੁਕਤ Maran Mukt are found only in one verse in the SGGS, a total of 11 verses use the words ਜੀਵਨ ਮੁਕਤ Jeevan Mukt.  This is a clear pointer of the emphasis on Salvation in the HERE and NOW within Gurbani.

Here is a verse that appears on page 294 of the SGGS that defines the concept of ਜੀਵਨ ਮੁਕਤ Jeevan Mukt.

ਓਹੁ ਧਨਵੰਤੁ ਕੁਲਵੰਤੁ ਪਤਿਵੰਤੁ ॥ ਜੀਵਨ ਮੁਕਤਿ ਜਿਸੁ ਰਿਦੈ ਭਗਵੰਤੁ ॥

Oh Dhanwant Kulwant Patwant. Jeevan Mukat Jis Ridhey Bhagwant.

He who realizes the Creator within ਜਿਸੁ ਰਿਦੈ ਭਗਵੰਤੁ Jis Ridhey Bhagwant has obtained salvation in the here and now ਜੀਵਨ ਮੁਕਤਿ.

To obtain Salvation in the Here and now is to be spiritually enriched ਓਹੁ ਧਨਵੰਤੁ Oh Dhanwant, spiritually elevated ਕੁਲਵੰਤੁ Kulwant and spiritually dignified ਪਤਿਵੰਤੁ Patwant.

All of these three spiritual situations are in the Here and Now.

Then we have this verse on page 449 of the SGGS.

ਜੀਵਨ ਮੁਕਤਿ ਸੋ ਆਖੀਐ ਮਰਿ ਜੀਵੈ ਮਰੀਆ ॥ ਜਨ ਨਾਨਕ ਸਤਿਗੁਰੁ ਮੇਲਿ ਹਰਿ ਜਗੁ ਦੁਤਰੁ ਤਰੀਆ ॥ 2 ॥

Jeewan Mukat So Akheay Mar Jeevay Mareyaey. Jun Nanak Satgur Mel  Har Jug Dutar Tareya.

Gur Ramdas is saying – One who had obtained spiritual life by the death of our vices ਮਰਿ ਜੀਵੈ ਮਰੀਆ Mar Jeevay Mareyaey has obtained Salvation or Mukti in the Here and Now ਜੀਵਨ ਮੁਕਤਿ ਸੋ ਆਖੀਐ Jeewan Mukat So Akheay.

This verse in essence is the definition of the concept of JEEVAN MUKT of Sikhi. Salvation in the HERE and NOW is obtained when we have freed ourselves from the shackles of our VICES.  When we have attained freedom from the bondage from our vices.  The dictionary meaning of MUKT is freedom from bondage. In the spiritual sense, the bondage is one of our vices.  The emancipation from our vices is to attained in the Here and Now. In this life.

Guru Teg Bahadur ji has this verse on page 831 of the SGGS.

ਮਾਨ ਮੋਹ ਦੋਨੋ ਕਉ ਪਰਹਰਿ ਗੋਬਿੰਦ ਕੇ ਗੁਨ ਗਾਵੈ ॥ ਕਹੁ ਨਾਨਕ ਇਹ ਬਿਧਿ ਕੋ ਪ੍ਰਾਨੀ ਜੀਵਨ ਮੁਕਤਿ ਕਹਾਵੈ ॥ 2॥

Maan Moh Dono Ko Parhur Gobind Key Gun Gavey. Kaho Nanak Eh Bidh Ko Pranee Jeewan Mukat Khavey.

The ninth Guru is saying – this is the way, this is the route, this is the method ਕਹੁ ਨਾਨਕ ਇਹ ਬਿਧਿ ਕੋ ਪ੍ਰਾਨੀ Kaho Nanak Eh Bidh Ko Pranee.  The word Bidh means method. The method towards obtaining Mukti in the Here and Now ਜੀਵਨ ਮੁਕਤਿ ਕਹਾਵੈ Jeewan Mukat Khavey.

The method is in the first verse – ਮਾਨ ਮੋਹ ਦੋਨੋ ਕਉ ਪਰਹਰਿ ਗੋਬਿੰਦ ਕੇ ਗੁਨ ਗਾਵੈ Maan Moh Dono Ko Parhur Gobind Key Gun Gavey. Detach from the two root human vices of Ego and attachment ਮਾਨ ਮੋਹ ਦੋਨੋ ਕਉ ਪਰਹਰਿ Maan Moh Dono Ko Parhur. And inculcate Divine virtues within ਗੋਬਿੰਦ ਕੇ ਗੁਨ ਗਾਵੈ Gobind Key Gun Gavey.

It is worth mentioning here that ਗੁਨ ਗਾਵੈ Gun Gavey is not the singing of virtues. Virtues are not meant to be sung, recited or talked about. Virtues are meant to be acquired.  The concept of ਗੁਨ ਗਾਵੈ Gun Gavey is thus REDEFINED in Gurbani to mean the inculcation, the acquisition, the becoming of Divinely Virtuous.

Guru Arjun has this verse on page 275 of the SGGS.

ਪ੍ਰਭ ਕੀ ਆਗਿਆ ਆਤਮ ਹਿਤਾਵੈ ॥ ਜੀਵਨ ਮੁਕਤਿ ਸੋਊ ਕਹਾਵੈ ॥ ਤੈਸਾ ਹਰਖੁ ਤੈਸਾ ਉਸੁ ਸੋਗੁ ॥ ਸਦਾ ਅਨੰਦੁ ਤਹ ਨਹੀ ਬਿਓਗੁ ॥

Prabh Kee Agiya Aatam Hitavey.  Jivan Mukat Souu Kahavey.  Taisa Harakh Taisa Us Sog. Sda Anand Teh Nahi Biog.

Guru Arjun ji defining the spiritual conditions, the pre-requisites of Salvation or Mukti in the Here and Now ਜੀਵਨ ਮੁਕਤਿ ਸੋਊ ਕਹਾਵੈ Jivan Mukat Souu Kahavey. Such a person is said to have attained Salvation in the here and now. The condition is in the first verse which reads ਪ੍ਰਭ ਕੀ ਆਗਿਆ ਆਤਮ ਹਿਤਾਵੈ Prabh Kee Agiya Aatam Hitavey.  The acceptance with love and devotion ਆਤਮ ਹਿਤਾਵੈ Aatam Hitavey – of the will, of the hukm and of the command of the Creator ਪ੍ਰਭ ਕੀ ਆਗਿਆ Prabh Kee is the pre-requisite.

What is the outcome of ਜੀਵਨ ਮੁਕਤਿ Jivan Mukt? The next verse provides an answer. One is no longer governed, no longer influenced, no longer predisposed no longer swayed by temporal joys and sorrows ਤੈਸਾ ਹਰਖੁ ਤੈਸਾ ਉਸੁ ਸੋਗੁ Taisa Harakh Taisa Us Sog. Meaning one is no longer shackled and no longer in the bondage of temporal joys and temporal sorrows. The outcome is permanent bliss and permanent realization ਸਦਾ ਅਨੰਦੁ ਤਹ ਨਹੀ ਬਿਓਗੁ Sda Anand Teh Nahi Biog.

Guru Arjun says in the concluding verse of this collection of verses:

ਜੋ ਵਰਤਾਏ ਸਾਈ ਜੁਗਤਿ ॥ ਨਾਨਕ ਓਹੁ ਪੁਰਖੁ ਕਹੀਐ ਜੀਵਨ ਮੁਕਤਿ ॥ ੭ ॥

Jo Vartaye Saee Jugat. Nanak Uh Purakh Kaheiyey Jivan Mukat.

One in whose life the will and command of the Creator of the Creator is all that matters ਜੋ ਵਰਤਾਏ ਸਾਈ ਜੁਗਤਿ Jo Vartaye Saee Jugat, that being, Nanak is described as, or is said to be ਜੀਵਨ ਮੁਕਤਿ Jivan Mukat – as one having attained Mukti in the Here and Now ਨਾਨਕ ਓਹੁ ਪੁਰਖੁ ਕਹੀਐ ਜੀਵਨ ਮੁਕਤਿ Nanak Uh Purakh Kaheiyey Jivan Mukat.

The Bhatts, in their bani in the SGGS have this verse on page 1386 of the SGGS:

ਜਿਹ ਕਾਟੀ ਸਿਲਕ ਦਯਾਲ ਪ੍ਰਭਿ ਸੇਇ ਜਨ ਲਗੇ ਭਗਤੇ ॥ ਹਰਿ ਗੁਰੁ ਨਾਨਕੁ ਜਿਨੑ ਪਰਸਿਓ,  ਤੇ ਇਤ ਉਤ ਸਦਾ ਮੁਕਤੇ ॥

Jeh Katti Silak Dyal Prabh Sey Jun Lagey Bhugtay. Har Gur Nanak Jin Parseyo Tay Et Ut Sda Muktay.

Meaning: Those who have realized the messages of the Guru ਗੁਰੁ ਨਾਨਕੁ ਜਿਨੑ ਪਰਸਿਓ Gur Nanak Jin Parseyo and have cut the noose of fear and inculcated the love of the Creator Within. They have thus obtained salvation (Muktay) in the Here and Now ਇਤ ਉਤ ਸਦਾ ਮੁਕਤੇ Et Ut Sda Muktay

So the message thus far is clear. The notion of salvation after death is rejected by Gurbani as contained within the SGGS.

The notion of salvation within the SGGS is ਜੀਵਨ ਮੁਕਤਿ Jivan Mukt. Such a state of spirituality is to be achieved in the HERE and the NOW. It is to be realized while we are alive.

Gurbani makes this crystal clear though this verse on page 552 of the SGGS.

ਮਃ 5 ॥ ਨਾਨਕ ਸਤਿਗੁਰਿ ਭੇਟਿਐ ਪੂਰੀ ਹੋਵੈ ਜੁਗਤਿ ॥ ਹਸੰਦਿਆ ਖੇਲੰਦਿਆ ਪੈਨੰਦਿਆ  ਖਾਵੰਦਿਆ ਵਿਚੇ ਹੋਵੈ ਮੁਕਤਿ ॥ 2 ॥

M: 5. Nanak Satgur Bhayteiy Puri Hoveiy Jugt. Hsandiyan Khaylandian Painandiyan Khavandian Vichey Hoveiy Mukt.

The Salvation of Sikhi is to be achieved while living this life within this world in the parameters of a normal human life. Guru Arjun uses specific language to define normal life – ਹਸੰਦਿਆ ਖੇਲੰਦਿਆ ਪੈਨੰਦਿਆ  ਖਾਵੰਦਿਆ Hsandiyan Khaylandian Painandiyan Khavandian. These are all the normal functions of life – living life joyously– ਹਸੰਦਿਆ ਖੇਲੰਦਿਆ Hsandiyan Khaylandian and living life by going through the motions and functions of life  ਪੈਨੰਦਿਆ  ਖਾਵੰਦਿਆ Painandiyan Khavandian. These are things we do in our life in the HERE and NOW.  And Guru ji says the realization of Salvation is to be while living our human life life to the fullest ਵਿਚੇ ਹੋਵੈ ਮੁਕਤਿ Vichey Hoveiy Mukt.

The word ਵਿਚੇ Vichey in ਵਿਚੇ ਹੋਵੈ ਮੁਕਤਿ Vichey Hoveiy Mukt is critical. ਵਿਚੇ Vichey means WITHIN.  The Salvation of Sikhi and of Gurbani is to be obtained WITHIN this life.

The phrase is not ਪਿਛੇ ਹੋਵੈ ਮੁਕਤ Pichay Hovey Mukt.  ਪਿਛੇ ਹੋਵੈ ਮੁਕਤ Pichay Hovey Mukt would mean AFTER life, or in the AFTER LIFE.  The phrase of Guru Arjun is ਵਿਚੇ ਹੋਵੈ ਮੁਕਤਿ Vichey Hoveiy Mukt. Salvation within our lifetime.

One other point needs mention. The conditions for Salvation or Mukti in the afterlife of the 4K year old canvas are such that it is NOT available for those of the lower castes is soundly rejected by Gurbani.

In a shabad on page 498 Guru Arjun declares in the clearest of terms that such is never the case with ਜੀਵਨ ਮੁਕਤਿ Jivan Mukt– the Salvation or Mukti of Gurbani. This is the verse.

ਸਾਧਸੰਗਿ ਨਾਨਕ ਬੁਧਿ ਪਾਈ ਹਰਿ ਕੀਰਤਨੁ ਆਧਾਰੋ ॥ ਨਾਮਦੇਉ ਤ੍ਰਿਲੋਚਨੁ ਕਬੀਰ ਦਾਸਰੋ ਮੁਕਤਿ ਭਇਓ ਚੰਮਿਆਰੋ ॥ 2 ॥

Sadhsang Nanak Budh Payi Har Kirtan Aadharo. Namdeyo Tirlochan Kabir Dasro Mukht Bhayeo Chamearo.

Through the process of association ਸਾਧਸੰਗਿ Sadhsang and Kirtan of the Omnipresent Creator, Bhagats Namdev, Tirlochan and Kabir obtained ਜੀਵਨ ਮੁਕਤਿ Jivan Mukt even if they were all considered as belonging to the low castes ਭਇਓ ਚੰਮਿਆਰੋ Bhayeo Chamearo by the clergy dictated society of the day. They all attained the Salvation of Gurbani ਮੁਕਤਿ ਭਇਓ ਚੰਮਿਆਰੋ Mukht Bhayeo Chamearo.

In conclusion a Sikh of the SGGS determines his own salvation and mukti by freeing himself or herself from the bondage of human vices, by living in the Divine Will and Command, by doing divine deeds, by living the divine life, and by becoming Divine virtues.

All of these things are done in the HERE and NOW, while living this one and only life – hence the term ਜੀਵਨ ਮੁਕਤਿ Jivan Mukt.

When You Stop Chasing Salvation After Death, You Start to Seek Salvation in the Here and Now.

When You Discard the clergy concocted notion of ਮਰਨ ਮੁਕਤਿ Maran Mukt You Acquire the Gurbani Notion of ਜੀਵਨ ਮੁਕਤਿ Jivan Mukt.

When You Stop Chasing the Spirituality of Life After Death, You Start Living the Spirituality of Here and Now

The next video will examine the concepts of Dargah or the Court of Judgement in the afterlife.  It will attempt to provide the new, redefined, and Gurbani meanings as outlined within the 1429 pages of the SGGS. I hope you will continue to join me in this discovery of Gurbani Concepts as contained within Guru Nanak’s canvas.

 

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.

 

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