Reincarnation

By Karminder Singh | Sikhi Concepts | Part 5 of 12 |

We have been discussing the premise that Guru Nanak Redefined, in a Revolutionary way – all the spiritual concepts that existed for thousands of years before him.

Another way of saying that is that Guru Nanak’s Portrait of Sikhi was Painted Over an existing canvas – a canvas that was said to have existed for 4 thousand years prior to Guru Nanak.

The consequence of such REDEFINING was that although all the concepts of the old canvas are found MENTIONED in the Sri Guru Granth Sahib, we will need to understand the NEW meanings or REDEFINED meanings, or Gurbani meanings of the concepts – to get to the true messages of Gurbani.

Previously we examined the concepts of DEATH, AFTER LIFE and 8.4 million. In particular, how Gurbani had REALIGNED and then REDEFINED these concepts.

In today’s video, we will look at the concept of REINCARNATION or Ava Gaun as it’s known in Punjabi.

TO WATCH THE VIDEO, CLICK HERE

Let’s begin with Reincarnation as advocated by the 4,000-year-old Canvas.

The primary claim is that after travelling for one baras, or one year, the departed soul arrives for judgement before an entity named dharam raj. Dhram raj listens to a full accounting of the soul’s deeds from Chitargupt –  the reporter cum accountant who is said to sit on our shoulders and record all our deeds while we are alive.

The claim then is that Dhrm raj orders the soul to either go to heaven or hell or to take on a new physical form – meaning to REINCARNATE – in a specific life form as determined by the outcome of the judgement of Drhm raj.

And the soul thus begins the cycle of 8.4 million life forms. The best souls are reborn straightaway as human beings. Lesser souls go through a shorter cycle to be born again as humans and bad souls go through a longer cycle.  The worst ones go through the full cycle of 8.4 million.

Come to think of it, as you read this essay or listen to this video, know that more than 100 billion people have lived and died before you and me. And not a single one of them has come back to file a report on any of these.

Yet, the chilling and scary details of this cycle are presented as a religious FACT, and religious TRUTH. Reincarnation is presented as a REALITY of life. And believed by millions. And accepted by millions more.

What is most chilling really is that this narrative of Reincarnation – drawn from the 4K year old canvas – is the one that is presented by our clergy – our granthis, ragis, kirtanias and our parcharaks in our gurdwaras. As Sikhi beliefs, as Gurbani concepts.

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 that Reincarnation and Ava Gaun is the narrative of Gurbani.

Nothing can be further than the truth.

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

The first thing Gurbani does is to debunk the notion that Reincarnation of the soul is the OUTCOME of a judgement of deeds of the soul after death. This verse on page 748 of the SGGS shreds this concocted theory of reincarnation and throws it out of the spiritual window.

ਸੂਹੀ ਮਹਲਾ 5 ॥ ਜਬ ਕਛੁ ਨ ਸੀਓ ਤਬ ਕਿਆ ਕਰਤਾ ਕਵਨ ਕਰਮ ਕਰਿ ਆਇਆ ॥ ਅਪਨਾ ਖੇਲੁ ਆਪਿ ਕਰਿ ਦੇਖੈ ਠਾਕੁਰਿ ਰਚਨੁ ਰਚਾਇਆ ॥ 1 ॥

Suhee Mehla 5. Jub Kach Na Sio Tab Kya Karta Kavan Karm Kar Aya. Apna Kheyl Aap Kar Dekhaiy Thakur Rachun Rachaya.

Guru Arjun is asking: When the entirety of species was created for the FIRST TIME, created in its Original form FOR THE FIRST TIME – ਜਬ ਕਛੁ ਨ ਸੀਓ Jub Kach Na Sio what judgement or what criteria of deeds and actions was used to decide which soul takes what form? ਕਵਨ ਕਰਮ ਕਰਿ ਆਇਆ Kavan Karm Kar Aya. 

When the entirety of species was created for the FIRST TIME, prior to which there WERE no species, ਜਬ ਕਛੁ ਨ ਸੀਓ Jub Kach Na Sio what cycle did anyone had to go through before being born a human?

When the entirety of species was created for the FIRST TIME, prior to which there were no species, ਜਬ ਕਛੁ ਨ ਸੀਓ, Jub Kach Na Sio there obviously was no one around to do any deeds ਤਬ ਕਿਆ ਕਰਤਾ Tab Kya Karta. 

So since there were no deeds being performed What did this so called Chitrgupt record? What deeds did he have to report about?

Logic has a force of its own. And this is very powerful logic being presented by Guru Arjun.

If a Sikh of Gurbani thinks for himself or herself, this one couplet alone is sufficient to debunk the whole concocted theory of judgement, of 8.4 million, of Ava Gaun and of Reincarnation. That is how powerful Gurbani is. One verse is enough to debunk an entire theory.

Guru Nanak has this verse on page 1290 of the SGGS

ਆਵਾ ਗਉਣੁ ਬਜਾਰੀਆ ਬਾਜਾਰੁ ਜਿਨੀ ਰਚਾਇਆ ॥ ਇਕੁ ਥਿਰੁ ਸਚਾ ਸਾਲਾਹਣਾ ਜਿਨ ਮਨਿ ਸਚਾ ਭਾਇਆ ॥ ੨੫ ॥

Ava Gaun Bajariya Bajar Jini Rachiya. Ek Thir Scha Salahnna Jin Mun Scha Bhaya.

Guru Nanak is saying the notion of Reincarnation or Ava Gaun – as it exists – has been created or concocted ਰਚਾਇਆ Rachiya by those who have turned spirituality into a trade ਬਾਜਾਰੁ ਜਿਨੀ ਰਚਾਇਆ Bajar Jini Rachiya.  Guru Nanak is extremely direct in his critique. ਆਵਾ ਗਉਣੁ ਬਜਾਰੀਆ Ava Gaun Bajariya means this notion is of those who made spirituality into a means of earning their living.

Again, this couplet alone is sufficient for the Gurbani believing Sikh to discard the concocted notion of the Ava Gaun, of 8.4 million or Reincarnation.

This is a good verse for those who parrot the claim that Guru Nanak believed in and accepted Ava Gaun or Reincarnation because he MENTIONS it in his Bani.  Well, he mentions it in this verse we are looking at. ਆਵਾ ਗਉਣੁ ਬਜਾਰੀਆ ਬਾਜਾਰੁ ਜਿਨੀ ਰਚਾਇਆ ॥ ਇਕੁ ਥਿਰੁ ਸਚਾ ਸਾਲਾਹਣਾ ਜਿਨ ਮਨਿ ਸਚਾ ਭਾਇਆ ॥ ੨੫ ॥ Ava Gaun Bajariya Bajar Jini Rachiya. Ek Thir Scha Salahnna Jin Mun Scha Bhaya

But you see, Guru Nanak is mentioning it to critique it, to debunk it, to discard it, to tell us that this notion is of those who made spirituality into a means of earning their living.

The second thing that Gurbani does –  is to make clear that the Life that we have in the Here and Now is the One and Only Life that we have and we will have.

Gurbani makes it absolutely clear that THIS LIFE is ALL we have. And All there is to it. Let’s look at this verse on page 1366 of the SGGS

ਕਬੀਰ ਮਾਨਸ ਜਨਮੁ ਦੁਲੰਭੁ ਹੈ ਹੋਇ ਨ ਬਾਰੈ ਬਾਰ ॥ ਜਿਉ ਬਨ ਫਲ ਪਾਕੇ ਭੁਇ ਗਿਰਹਿ ਬਹੁਰਿ ਨ ਲਾਗਹਿ ਡਾਰ ॥ ੩੦ ॥

Kabeer Manus Janum Dulambh Hai Hoey Na Bairay Baar. Jion Bun Ful Pakay Bhoe(n) Girey Bahur Na Laghey Daar.

Kabeer Human Life ਮਾਨਸ ਜਨਮੁ Manus Janum is priceless. It is precious ਦੁਲੰਭੁ ਹੈ Dulambh Hai.

Why is Human Life priceless?  The answer is clear and Kabir provides it:  ਹੋਇ ਨ ਬਾਰੈ ਬਾਰ Hoey Na Bairay Baar. The words ਬਾਰੈ ਬਾਰ   Bairay Baar.mean – ਬਾਰ ਬਾਰ Baar Baar ਬਾਰੀ ਤੋਂ ਬਾਆਦ ਫਿਰ ਬਾਰੀ Baari To(n) baad Fir Baari, ਇਕ ਬਾਰੀ ਤੋ ਦੂਜੀ ਬਾਰੀ Ek Baari To(n) Dujee Baari,   ਦੁਬਾਰਾ Dubara.   Meaning: Second time, second opportunity, second chance.

So Human Life if priceless Because It does NOT occur a SECOND time. To make the point clear, Gurbani provides a definite example. ਜਿਉ ਬਨ ਫਲ ਪਾਕੇ ਭੁਇ ਗਿਰਹਿ Jion Bun Ful Pakay Bhoe(n) Girey 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.

This one single verse destroys completely, and destructs fully – the notion of REINCARNATION. There is NO second life ਹੋਇ ਨ ਬਾਰੈ ਬਾਰ Hoey Na Bairay Baar.

Yet again, this one single verse also destroys fully and destructs completely the notion of going through 8.4 mill life forms to come back in the human form again.

Let’s look at this verse on page 1159 of the SGGS.

ਇਹੀ ਤੇਰਾ ਅਉਸਰੁ  ਇਹ ਤੇਰੀ ਬਾਰ ॥ ਘਟ ਭੀਤਰਿ ਤੂ ਦੇਖੁ ਬਿਚਾਰਿ ॥

Ehi Tayra Ausar Ehi Teri Baar. Ghat Bheetar Tu(n) Dekh Bichar.

The word ਇਹੀ Ehi means only this. This and only this. The words ਤੇਰਾ ਅਉਸਰੁ  Tayra Ausar mean Your Opportunity. And the words ਤੇਰੀ ਬਾਰ Teri Baar mean Your Chance.

ਇਹੀ ਤੇਰਾ ਅਉਸਰੁ ਇਹ ਤੇਰੀ ਬਾਰ Ehi Tayra Ausar Ehi Teri Baar Means This is your ONE and ONLY opportunity. One and Only chance.

ਘਟ ਭੀਤਰਿ ਤੂ ਦੇਖੁ ਬਿਚਾਰਿ Ghat Bheetar Tu(n) Dekh Bichar. means Contemplate Within and You Will Realize. Contemplate within, listen to your conscience and you will know the truth. Listen to your conscience and it will tell you, you are not coming back again. Listen to your rationale conscience and it will tell you to stop feeding yourself with a delusion.

The message within this verse is clear.  It is an un-equivocal call – a clarion call – is to discard the concocted narrative of Reincarnation and Ava Gaun, to abandon the tale of going through the 8.4 mil to come back in the human form again, to dispose the clergy created fabrication that we will come back a second time to finish our unfinished business.

Here just one word ਇਹੀ Ehi and just one phrase ਇਹੀ ਤੇਰਾ ਅਉਸਰੁ Ehi Tayra Ausar is sufficient to destroy fully and destruct completely the notion of going through 8.4 mill life forms to come back in the human form again.

The call of Gurbani is ਘਟ ਭੀਤਰਿ ਤੂ ਦੇਖੁ ਬਿਚਾਰਿ Ghat Bheetar Tu(n) Dekh Bichar –  Contemplate deep Within Your Conscience and You Will Realize the Reality of your life. And what is that reality:

Gurbani says ਇਹੀ ਤੇਰਾ ਅਉਸਰੁ ਇਹ ਤੇਰੀ ਬਾਰ  Ehi Tayra Ausar Ehi Teri Baar. Ghat Bheetar Tu(n) Dekh Bichar. This Human Life is your one and only opportunity. One and Only chance. There is no return, no re-run, no repeat, no second chance, no coming back.

The choice is ours – to Contemplate deep within our conscience – guided by Gurbani – and to realize the reality OR to believe the concocted tales that have been created by those who have turned spirituality into a trade and a market place and into a means of earning their living ਆਵਾ ਗਉਣੁ ਬਜਾਰੀਆ ਬਾਜਾਰੁ ਜਿਨੀ ਰਚਾਇਆ Ava Gaun Bajariya Bajar Jini Rachiya.

Here is yet another verse from page 1103 of the SGGS that establishes the notion that that there is simply no coming back in any form whatsoever.

ਬਹੁਰਿ ਹਮ ਕਾਹੇ ਆਵਹਿਗੇ ॥ ਆਵਨ ਜਾਨਾ ਹੁਕਮੁ ਤਿਸੈ ਕਾ ਹੁਕਮੈ ਬੁਝਿ ਸਮਾਵਹਿਗੇ ॥ 1 ॥ ਰਹਾਉ ॥

Bahur Hum Kahe(n) Aveh(n)gay. Aavan Jaana Hukm Tisaiy Ka Hukmeiy Bujh Smaveh(n)gay.

What is this about coming back again? ਬਹੁਰਿ ਹਮ ਕਾਹੇ ਆਵਹਿਗੇ ॥ Bahur Hum Kahe(n) Aveh(n)gay. Bahur means again, a second time. ਬਹੁਰਿ ਹਮ ਕਾਹੇ ਆਵਹਿਗੇ Bahur Hum Kahe(n) Aveh(n)gay means “What’s this about coming again, or coming a second time?

Coming and going is within His Hukm ਆਵਨ ਜਾਨਾ ਹੁਕਮੁ ਤਿਸੈ ਕਾ Aavan Jaana Hukm Tisaiy Ka and having Realized the Hukm ਹੁਕਮੈ ਬੁਝਿ   Hukmeiy Bujh l merge into my Creator ਹੁਕਮੈ ਬੁਝਿ ਸਮਾਵਹਿਗੇ  Hukmeiy Bujh Smaveh(n)gay in the HERE and the NOW.

Merging is the anti-thesis of coming back. Merging is the antonym, the opposite of Reincarnation.  When one MERGES ਹੁਕਮੈ ਬੁਝਿ ਸਮਾਵਹਿਗੇ   Hukmeiy Bujh Smaveh(n)gay in the Here and Now – there is no coming back or going anywhere.

The point is clear. The Hukm of the Creator is that there is No Coming back. ਬਹੁਰਿ ਹਮ ਕਾਹੇ ਆਵਹਿਗੇ Bahur Hum Kahe(n) Aveh(n)gay. Living in the Hukm is therefore to discard the concocted narrative of Reincarnation and Ava Gaun, and to dispose the clergy created fabrication that we will come back a second time with or without going through the 8.4 million.

So how is REINCARNATION and Ava Gaun defined in Gurbani?

We will recall that physical death in Gurbani is defined as the return of elements to the source. It is the return of our life, our jyot, our spirit, our soul, our light, our atma – call it what you wish – to the source too.

When things return to their source, to their root, to their origins, they don’t come back.

We will further recall that Death in Gurbani is redefined as spiritual death. This is the death that is of concern to Gurbani and our spirituality because we can do something about it – avoid it, and not let it happen.

If Death is redefined, then AFTER LIFE and AFTER Death too is redefined as what happens after spiritual death.

Consequently, the Ava Gaun / Cycle of Life and Death is redefined as the cycle of Spiritual Life and Spiritual Death.

Spiritual Life is on account of our acquiring of Divine Virtues, and Spiritual Death is on account of indulging in Human Vices.

Our Spirituality is thus cyclic. It is now you see it, now you don’t. One moment I am spiritual; the next moment I have lapsed. This is the cycle of concern to Gurbani.  It is the cycle that matters.  This is the cycle we can do something about. This is the REDEFINED cycle.

The idea is to break free from this cycle to be permanently in spiritual Life.

The objective is to BECOME Ajooni – meaning free of the cycle of spiritual life and spiritual death.

This GURBANI DEFINITION of Ava Gaun, of REINCARNATION is clear from these verses on page 971 of the SGGS.

ਗੋਬਿੰਦ ਹਮ ਐਸੇ ਅਪਰਾਧੀ ॥ ਜਿਨਿ ਪ੍ਰਭਿ ਜੀਉ ਪਿੰਡੁ ਥਾ ਦੀਆ  ਤਿਸ ਕੀ ਭਾਉ ਭਗਤਿ ਨਹੀ ਸਾਧੀ ॥ 1 ॥ ਰਹਾਉ ॥ ਪਰ ਧਨ ਪਰ ਤਨ ਪਰ ਤੀ ਨਿੰਦਾ ਪਰ ਅਪਬਾਦੁ ਨ ਛੂਟੈ ॥  ਆਵਾ ਗਵਨੁ ਹੋਤੁ ਹੈ ਫੁਨਿ ਫੁਨਿ ਇਹੁ ਪਰਸੰਗੁ ਨ ਤੂਟੈ ॥

Gobind Hum Aisay Apradhi. Jin Prabh Jio Pind Tha Diya Tis Ki Bhao Bhagat Nahi(n) Sadhi. Rahao. Par Dhan Par Tan Par Ti Ninda Par Apbad Na Chutey. Ava Gavan Hot Hai Fun Fun Eh Parsang Na Tutey.

The final verse contains the concept of AVA GAUN and defines it in the Gurbani sense.

ਆਵਾ ਗਵਨੁ ਹੋਤੁ ਹੈ ਫੁਨਿ ਫੁਨਿ Ava Gavan Hot Hai Fun Fun Means: The cycle is taking place within me – in my life –  at every split second.  Fun Fun is the time taken to blink our eyes.

The 8.4 million cycle and REINCARNATION of the 4K old Canvas talks about something taking place OUT THERE SOMEWHERE.  And out there, every life form has its own life span. None has a life span of the blink of an eye.

The REINCARNATION or AVA Gaun of Gurbani – in this shabd –  is a cycle that takes place WITHIN me. Within my mind. Within my conscience. It takes place at the blink of an eye.

ਇਹੁ ਪਰਸੰਗੁ ਨ ਤੂਟੈ Eh Parsang Na Tutey Means this narrative, this cycle does not end, does not break, keeps happening. And that is the problem.

But what is the cycle? The cycle is clarified in the verse immediately preceeding. ਪਰ ਧਨ ਪਰ ਤਨ ਪਰ ਤੀ ਨਿੰਦਾ ਪਰ ਅਪਬਾਦੁ ਨ ਛੂਟੈ Par Dhan Par Tan Par Ti Ninda Par Apbad Na Chutey.

This is a list of human mindsets filled with human vices – desire for things that are not supposed to be mine. The word ਪਰ Par comes from ਪਰਾਇਆ Paraya meaning foreign.

ਪਰ ਤੀ ਨਿੰਦਾ Par Ti Ninda and ਪਰ ਅਪਬਾਦੁ  Par Apbad too are mindsets filled with vices. These mindsets are supposed to be foreign to me. These vice filled mindsets are not supposed to be mine, not supposed to be within me. Yet they are.

Verse 1 makes this point:  ਗੋਬਿੰਦ ਹਮ ਐਸੇ ਅਪਰਾਧੀ. Gobind Hum Aisay Apradhi. Apradh is VICE. Meaning; O Creator Such is my Vice Filled Life.

So the Ava Gaun or Cycle is one that oscillates between mindsets of Divine Virtues and Human Vices. This oscillation happens in a ਫੁਨਿ ਫੁਨਿ Fun Fun manner – at the blink of an eye.  Our mindsets change at the blink of an eye.

The REDEFINED Reincarnation of Gurbani is the process by which I keep being born again and again ਫੁਨਿ ਫੁਨਿ Fun Fun  into the mindsets of Human Vices.

The Ava Gaun of Gurbani is a Cycle that swings like a pendulum between Spiritual Life on account of Virtues and Spiritual Death on account of Vices. And this cycle happens in a ਫੁਨਿ ਫੁਨਿ Fun Fun manner. Only this kind of Ava Gaun can happen in a ਫੁਨਿ ਫੁਨਿ Fun Fun manner.

Here is another verse from page 502 of the SGGS that reinforces this point.

ਕਾਮ ਕ੍ਰੋਧੁ ਲੋਭ ਮੋਹ ਮੂਠੇ ਸਦਾ ਆਵਾ ਗਵਣ ॥ ਪ੍ਰਭ ਪ੍ਰੇਮ ਭਗਤਿ ਗੁਪਾਲ ਸਿਮਰਣ ਮਿਟਤ ਜੋਨੀ ਭਵਣ ॥ ੩ ॥

Kam Krodh Lobh Moh Muthay Sda Ava Gavan. Prabh Preym Bhagat Gopal Simrann Mitet Joni Bhavann.

Guru Arjun is outlining – in the clearest of language – what Ava Gaun or Reincarnation of Gurbani is.  It is the swinging of the pendulum between vices and virtues.  Guru is saying human vices ਕਾਮ ਕ੍ਰੋਧੁ ਲੋਭ ਮੋਹ ਮੂਠੇ Kam Krodh Lobh Moh Muthay ensure we are perpetually in the cycle – ਸਦਾ ਆਵਾ ਗਵਣ   Sda Ava Gavan.

 And Guru ji says in the next verse – this cycle of REINCARNATION in the HERE and NOW can be eliminated ਮਿਟਤ ਜੋਨੀ ਭਵਣ Mitet Joni Bhavann by acquiring divine virtues and realization of the Creator within ਪ੍ਰਭ ਪ੍ਰੇਮ ਭਗਤਿ ਗੁਪਾਲ ਸਿਮਰਣ Prabh Preym Bhagat Gopal Simrann.

Guru Nanak has this verse on page 1127 of the SGGS.

ਭਰਮੁ ਭੇਦੁ ਭਉ ਕਬਹੁ ਨ ਛੂਟਸਿ ਆਵਤ ਜਾਤ ਨ ਜਾਨੀ ॥ ਬਿਨੁ ਹਰਿ ਨਾਮ ਕੋ ਮੁਕਤਿ ਨ ਪਾਵਸਿ ਡੂਬਿ ਮੁਏ ਬਿਨੁ ਪਾਨੀ॥

Bhrm Bheyd Bho Kbeh Na Chutes Aavat Jaat Na Jani. Bin Har Naam Ko Mukt Na Pavas Doob Muey Bin Paani.

The three words ਭਰਮੁ ਭੇਦੁ ਭਉ Bhrm Bheyd Bho refer to illusion, delusion and fear. All of these are negative mindsets that are experienced in the HERE and NOW.  Then Guru Nanak says these illusions, delusions and fear do not leave me permanently ਕਬਹੁ ਨ ਛੂਟਸਿ Kbeh Na Chutes which means they come and go in a cyclic nature. Then Guru Nanak says ਆਵਤ ਜਾਤ ਨ ਜਾਨੀ Aavat Jaat Na Jani which means this is my Ava Gaun.  This is my reincarnating again and again. This is my cycle. This is my reincarnation, ava gaun.

The next verse provides the panacea. ਬਿਨੁ ਹਰਿ ਨਾਮ ਕੋ ਮੁਕਤਿ ਨ ਪਾਵਸਿ Bin Har Naam Ko Mukt Na Pavas. The word ਮੁਕਤਿ Mukt means to be emancipated, to be free.   Guru Nanak is saying : the way to be free from this cycle, the way to end this cycle is through the becoming of Divine virtues. And that there is no other way.  ਬਿਨੁ ਹਰਿ ਨਾਮ ਕੋ ਮੁਕਤਿ ਨ ਪਾਵਸਿ Bin Har Naam Ko Mukt Na Pavas.

Guru Arjun ji consolidates this view of the Gurbani meaning of Avan Jaan, Ava Gaun on page 1002 of the SGGS.

ਮਾਰੂ ਮਹਲਾ 5 ॥ ਫੂਟੋ ਆਂਡਾ ਭਰਮ ਕਾ ਮਨਹਿ ਭਇਓ ਪਰਗਾਸੁ ॥ ਕਾਟੀ ਬੇਰੀ ਪਗਹ ਤੇ ਗੁਰਿ ਕੀਨੀ ਬੰਦਿ ਖਲਾਸੁ ॥ 1 ॥ ਆਵਣ ਜਾਣੁ ਰਹਿਓ ॥

Maru Mehla 5. Futo Aa(n)da Bhrm Ka Mneh Bhya Pargas. Katee Bayri Pgeh Teh Gur Kini Band Khlas. Aavan Jaan Raheyo.

Guru ji says ਆਵਣ ਜਾਣੁ ਰਹਿਓ Aavan Jaan Raheyo which means my cycle of ava gaun has been eliminated.

This claim is about the HERE and the NOW. Then pathshah mentions two things – One – WHAT was the cycle and two HOW has it been eliminated.

ਫੂਟੋ ਆਂਡਾ ਭਰਮ ਕਾ Futo Aa(n)da Bhrm Ka Means I broke out of the eggshell of illusion and delusion. ਮਨਹਿ ਭਇਓ ਪਰਗਾਸੁ Mneh Bhya Pargas Means I am now enlightened.

So the cycle was the oscillation between enlightenment and illusion. The termination of the cycle is in the words ਕਾਟੀ ਬੇਰੀ ਪਗਹ  ਤੇ Katee Bayri Pgeh Teh  – I cut the roots of the growing creeper of delusion and illusion.  ਗੁਰਿ ਕੀਨੀ ਬੰਦਿ ਖਲਾਸੁ Gur Kini Band Khlas means the Guru helped me free myself,  liberate myself from ਆਵਣ ਜਾਣੁ ਰਹਿਓ Aavan Jaan Raheyo from the cycle.

Guru Nanak has this verse on page 95 of the SGGS

ਵਡਭਾਗੀ ਹਰਿ ਸੰਤੁ ਮਿਲਾਇਆ ॥ ਗੁਰਿ ਪੂਰੈ ਹਰਿ ਰਸੁ ਮੁਖਿ ਪਾਇਆ ॥ ਭਾਗਹੀਨ ਸਤਿਗੁਰੁ ਨਹੀ ਪਾਇਆ ਮਨਮੁਖੁ ਗਰਭ ਜੂਨੀ ਨਿਤਿ ਪਉਦਾ ਜੀਉ ॥ 3 ॥

Vadbhagi Har Sant Milaya. Gur Puray Har Rus Mukh Paya. Bhagheen Satgur Nahi Paya Manmukh Garbh Juni Nit Pauda Jio.

The words ਮਨਮੁਖੁ ਗਰਭ ਜੂਨੀ ਨਿਤਿ ਪਉਦਾ ਜੀਉ Manmukh Garbh Juni Nit Pauda Jio are of significance. It means the Manmukh puts himself or herself in the cycle of Joons ਗਰਭ ਜੂਨੀ Garbh Juni on a daily basis, ਨਿਤਿ ਪਉਦਾ ਜੀਉ Nit Pauda Jio on an everyday basis on a ਫੁਨਿ ਫੁਨਿ Fun Fun basis as alluded to by Bhagat Kabir in his verse above.

This is a narrative of the HERE and the NOW. The reincarnation of Gurbani, the Ava Gaun of Guru Nanak happens to us in THIS life, not the after-life. And WE decide for ourselves – if we want to put ourselves into the CYCLE ਮਨਮੁਖੁ ਗਰਭ ਜੂਨੀ ਨਿਤਿ ਪਉਦਾ ਜੀਉ Manmukh Garbh Juni Nit Pauda Jio or remain out of it ਆਵਣ ਜਾਣੁ ਰਹਿਓ Aavan Jaan Raheyo.

The choice is ours. The choice is in the HERE and NOW, because the cycle is in the HERE and NOW.

In essence then, pyareo, what Gurbani within the SGGS has done is to REDEFINE Death and everything that follows Death – Joons, 8.4 mil, Life Forms, The cycle, and Reincarnation

And the reason has to do with the BASIC and FOUNDATIONAL principle of Guru Nanak’s Canvas of Sikhi.

And that principle is that the Spirituality of Sikhi is for the Here and Now.

So the reason for the REDEFINING is to ground the notion of 8.4 mil, the notion of joons, the notion of reincarnation, and of ava gaun etc into the HERE and NOW.  To ground it into the ONE and ONLY life that we have.

This then is what is meant by revolutionary and innovative re-defining.

When You Stop Living the Spirituality of Coming Back a Second Time, You Start Living This One and Only Life to the Fullest. YOU START TO LIVE IN THE PRESENT. In the HERE and NOW.

The next video – part 6 of 12 –  will examine the concepts of Heaven and Hell.   It will attempt to provide the new, redefined, and Gurbani meanings as outlined within the 1429 pages of the SGGS. Please 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.

 

RELATED STORY: