Ambarsaria;
It perhaps is worth revisiting the thoughts in respect of the following said:
http://www.sikhphilosophy.net/sidh-gosht/38738-si-gosht-sabad-1-16-73-a.html[/url]
There is no such thing as getting merged as one is never un-merged.
Again it is worth revisiting the following,
http://www.sikhphilosophy.net/sidh-gosht/38738-si-gosht-sabad-1-16-73-a.html
There is no support or direction towards so called 8.4 million incarnations. The reference to this belief, then held by many and perhaps still held by many outside Sikhism, was to communicate with people and not to validate the belief. A metaphoric use.
Sikhism is living this life in consonance with all that is one that we are part of.
Sat Sri Akal.
http://gursoch.blogspot.in/2010/08/concept-of-incarnation-in-gurbani.html
20100810
The concept of ReIncarnation in Gurbani
First of all I must mention here that talking about the Creator bears no rationality, it is a personal belief and experience that doesn’t need verification from those who while following rationality turn hyper - rational. In Sikhi, the concept of incarnation and reincarnation exists, and I shall prove it in detail with the help of Guru’s own words, I will also share with you to see if the expressions that express concept of reincarnation are merely metaphors? The word “incarnation” is taken here as a form of a being taken by a soul. When the soul repeats the act of incarnating, it is called reincarnation. Therefore, I use the word “incarnation” to clear the concept of incarnation in Gurbani that includes its repetition. If the concept of incarnation is taken away from Sikhi, as I have learned from studying Gurbani, there are many questions about some references given in Gurbani about “after _ death” scenario that can never be answered reasonably, for instance the statement like “nothing goes with the soul but His Name (595 Sri Guru Granth Sahib Ji, 1342 Sri Guru Granth Sahib Ji Mehla 1).” I have been a student of literature, so I am very well aware of usage of metaphors. Only thing that bothers me is that whenever people start talking about “unique Nanakian – philosophy”, (indeed it is) they forget one thing that to prove that uniqueness we do not need to distort Gurbani to satisfy rational – world, and should never try to make numbers by declaring that actually Sikhi is a scientific religion. No religion can be scientific in the first place. There are people out there who are trying to teach science from their religious scripture but unfortunately the followers of that religion have failed to contribute anything of significance into science so far. It becomes a joke if any person does so.
Distortion occurs when people use “ Janam – Maran” as “stages of life,” there are some usages where “janam – Maran” indeed, is used for zigzag which occurs in the life because of joy and pains; however, when there is a direct expressed reference to incarnation, it should be accepted as it is; when some hyper – rational people say that the talk about incarnation is there because Gurus and Bhagatas didn’t want to get in controversy openly so they used it as metaphor or references to established thoughts (It is totally laughable idea though), I wonder what are they are thinking! All enlightened ones have been into controversy due to different approach than the rest of the population, History verifies it. It remains a fact that they have never shown fear while expressing their experience; we shall check that as well. Let’s start with Guru Nanak Dev’s own words, 752 Sri Guru Granth Sahib Ji Raag Suhee, Mehla 1
ਸੂਹੀ ਮਹਲਾ ੧ ॥ ਜਿਉ ਆਰਣਿ ਲੋਹਾ ਪਾਇ ਭੰਨਿ ਘੜਾਈਐ ॥ ਤਿਉ ਸਾਕਤੁ ਜੋਨੀ ਪਾਇ ਭਵੈ ਭਵਾਈਐ ॥੧॥
Sūhī mėhlā 1. Ji▫o āraṇ lohā pā▫e bẖann gẖaṛā▫ī▫ai. Ŧi▫o sākaṯ jonī pā▫e bẖavai bẖavā▫ī▫ai. ||1||
In Essence: Just as the iron is put in a furnace to melt it to refashion it, Maya – lover is put through various existences.
In the above Vaakas, a comparison of refashioning of the iron and repeatedly putting the Maya - lover mortals into existences is done. There is no other metaphoric expression here than this comparison that can change its meaning. Let’s for a moment, assume it is a metaphor referring to miseries; then a question rises, why a mortal is put through various miseries? Is it done to make him or her better? Well what about those who never become better though they go through miseries? Here above it is said that something is done to accomplish something, right? Only by putting into miseries, what is accomplished? Refashioning of iron means to sculpturing it again, what is it that is accomplished in case of putting Maya – lovers into miseries? Most of the Maya - lovers remain devoid of eternal happiness, then what is accomplished, nothing. Obviously, here it is not a metaphor that is used to convey miseries etc. Guru makes it easy to understand the concept of reincarnation by comparing it with the process of iron - refashioning; the mortals who do not live in His love, go through various existences like the iron put on furnace to reshape it. And it is a simple comparison of the iron and the plight of the Maya – lovers who are put into existences. There is no way anyone can deny this concept of reincarnation in Gurbani. Please read on the next Vaakas of “Rahao” this ideas becomes crystal clear:
ਜਿਵੇਂ ਭੱਠੀ ਵਿਚ ਲੋਹਾ ਪਾ ਕੇ (ਤੇ) ਗਾਲ ਕੇ (ਨਵੇਂ ਸਿਰੇ) ਘੜਿਆ ਜਾਂਦਾ ਹੈ (ਲੋਹੇ ਤੋਂ ਕੰਮ ਆਉਣ ਵਾਲੀਆਂ ਚੀਜ਼ਾਂ ਬਣਾਈਆਂ ਜਾਂਦੀਆਂ ਹਨ) ਤਿਵੇਂ ਮਾਇਆ-ਵੇੜ੍ਹਿਆ ਜੀਵ ਜੂਨਾਂ ਵਿਚ ਪਾਇਆ ਜਾਂਦਾ ਹੈ, ਜਨਮ ਮਰਨ ਦੇ ਗੇੜ ਵਿਚ ਪਾਇਆ ਹੋਇਆ ਗੇੜ ਵਿਚ ਚੱਕਰ ਲਾਂਦਾ ਹੈ (ਤੇ ਆਖ਼ਿਰ ਗੁਰੂ ਦੀ ਮੇਹਰ ਨਾਲ ਸੁਮਤਿ ਸਿੱਖਦਾ ਹੈ)।੧।
ਬਿਨੁ ਬੂਝੇ ਸਭੁ ਦੁਖੁ ਦੁਖੁ ਕਮਾਵਣਾ ॥ ਹਉਮੈ ਆਵੈ ਜਾਇ ਭਰਮਿ ਭੁਲਾਵਣਾ ॥੧॥ ਰਹਾਉ ॥
Bin būjẖe sabẖ ḏukẖ ḏukẖ kamāvaṇā. Ha▫umai āvai jā▫e bẖaram bẖulāvaṇā. ||1|| rahā▫o.
In Essence: Without knowing Him/realizing Him, all what the mortals get is distress, and because of conceit, one keeps coming, and going and thus doubt keeps deluding them. [Pause]
From where they come and to where they go? For the hyper – rational, everything finishes here because nothing is left to recycle. So what is being talked here?
Actually the meaning of “coming and going” is to be born to die as a routine. From where mortals come and to where they go, is answered in the first Vaakas. Here the concept of coming and going is also made clear. The coming and going is not any metaphor that can change the meaning of Guru Vaakas quoted above. If anyone doesn’t believe in it, it is his or her choice, but Guru Nanak – path actually is based on getting the soul saved from this coming and going by obtaining union with the Creator.
In this very Shabada, Guru keeps explaining how the loss of not having union with the Creator occurs, and how it is possible to be with Him. It is a simple concept: a part of the Creator [soul] is away from Him and it will continue going into existences until it settles with the Creator. In the last Vaakas, Guru concludes that if one turns towards Him, it is possible that His grace occurs and due to that, the union with Him occurs. Otherwise, the Maya - lover passes through various existences; however, in this human life a chance to realize Him comes. If it is lost, who knows when such chance will come? On725 Sri Guru Granth Sahib Ji Mehla 1:
(ਸਹੀ ਜੀਵਨ-ਜਾਚ) ਸਮਝਣ ਤੋਂ ਬਿਨਾ ਮਨੁੱਖ (ਜੇਹੜਾ ਭੀ) ਕਰਮ ਕਰਦਾ ਹੈ ਦੁੱਖ (ਪੈਦਾ ਕਰਨ ਵਾਲਾ ਕਰਦਾ ਹੈ) ਦੁੱਖ ਹੀ ਦੁੱਖ (ਸਹੇੜਦਾ ਹੈ)। ਹਉਮੈ ਦੇ ਕਾਰਨ ਮਨੁੱਖ ਜਨਮ ਮਰਨ ਦੇ ਗੇੜ ਵਿਚ ਪਿਆ ਰਹਿੰਦਾ ਹੈ, ਭਟਕਣਾ ਵਿਚ ਪੈ ਕੇ ਕੁਰਾਹੇ ਪਿਆ ਰਹਿੰਦਾ ਹੈ।੧।ਰਹਾਉ।
ਜਿਨਿ ਰੰਗਿ ਕੰਤੁ ਨ ਰਾਵਿਆ ਸਾ ਪਛੋ ਰੇ ਤਾਣੀ ॥ ਹਾਥ ਪਛੋੜੈ ਸਿਰੁ ਧੁਣੈ ਜਬ ਰੈਣਿ ਵਿਹਾਣੀ ॥੨॥
Jin rang kanṯ na rāvi▫ā sā pacẖẖo re ṯāṇī. Hāth pacẖẖoṛe sir ḏẖuṇai jab raiṇ vihāṇī. ||2||
In Essence: That soul – bride repents who doesn’t enjoy being in love with her Spouse (Creator) eventually; when the life - night ends, she repents seriously (by hitting head with something, an expression of repentance)
ਹੇ ਭਾਈ! ਜਿਸ ਜੀਵ-ਇਸਤ੍ਰੀ ਨੇ ਪ੍ਰੇਮ ਨਾਲ ਖਸਮ-ਪ੍ਰਭੂ ਦਾ ਸਿਮਰਨ ਨਹੀਂ ਕੀਤਾ, ਉਹ ਆਖ਼ਰ ਪਛੁਤਾਂਦੀ ਹੈ। ਜਦੋਂ ਉਸ ਦੀ ਜ਼ਿੰਦਗੀ ਦੀ ਰਾਤ ਬੀਤ ਜਾਂਦੀ ਹੈ ਤਦੋਂ ਉਹ ਆਪਣੇ ਹੱਥ ਮਲਦੀ ਹੈ, ਸਿਰ ਮਾਰਦੀ ਹੈ;।੨।
ਪਛੋਤਾਵਾ ਨਾ ਮਿਲੈ ਜਬ ਚੂਕੈਗੀ ਸਾਰੀ ॥ ਤਾ ਫਿਰਿ ਪਿਆਰਾ ਰਾਵੀਐ ਜਬ ਆਵੈਗੀ ਵਾਰੀ ॥੩॥
Pacẖẖoṯāvā nā milai jab cẖūkaigī sārī. Ŧā fir pi▫ārā rāvī▫ai jab āvaigī vārī. ||3||
In Essence: [Idea from first Vaakas continues]. Nothing is gained by repenting when the Life – night ends. She [the soul –bride] can contemplate on Him only when she gets her turn again. [Vari: turn/chance]
Above, there is not only the use of Vari/turn” but also the word “Fir/again” is used with it to explain the occurrence of the next turn.
(ਪਰ) ਜਦੋਂ ਜ਼ਿੰਦਗੀ ਦੀ ਸਾਰੀ ਰਾਤ ਮੁੱਕ ਜਾਏਗੀ, ਤਦੋਂ ਪਛੁਤਾਵਾ ਕੀਤਿਆਂ ਕੁਝ ਹਾਸਲ ਨਹੀਂ ਹੁੰਦਾ। ਉਸ ਪਿਆਰੇ ਪ੍ਰਭੂ ਨੂੰ ਫਿਰ ਤਦੋਂ ਹੀ ਸਿਮਰਿਆ ਜਾ ਸਕਦਾ ਹੈ, ਜਦੋਂ (ਮੁੜ ਕਦੇ) ਮਨੁੱਖਾ ਜੀਵਨ ਦੀ ਵਾਰੀ ਮਿਲੇਗੀ।੩।
After the end of life, what is that “turn” Guru ji is talking about? Living life to the fullest doesn’t need any Divine knowledge; such goals are put into the heads by Maya – inflicted societies anyway. Divine knowledge is all about Him, to understand Him, love Him and to live this given life in His love; other than that the rest like conquering area and becoming Master of that area has nothing to do with the Divine knowledge. Those urges to get power are enforced by “self – conceit” that blocks spiritual progression. So called warriors of establishing Islam or other religions didn’t think for a second to kill their own brothers to fetch power. Often religion is used to satisfy one’s own conceit but where the conceit exists, the growth of spirituality related with the creator remains stagnant. As per Gurbani, human birth is a chance to realize Him, to rise above rubbish of the worldly talk, and to live totally in His love. If doing so, He is realized, the purpose of this birth is accomplished; otherwise, when such chance/turn will come, nobody knows but the Creator. Talking about the Creator and to remain in lust - pursuit, and talking about praises of the Creator and to establish empires by killing others is not a religious goal but a conceited guided goal. His devotee divorces from such pursuits because he or she doesn’t live for these goals but to be one with Him.
So in the above Vaakas, it is stressed to live by being in His love to go to Home, means to Him. If this life is wasted in other pursuits, a given chance is missed. Guru Nanak Dev is not interested in science; Guru Nanak Dev is not worried if some hyper - rational people will not be convinced with what he says; he simply keeps stressing the need of the Creator in life to get free from all bonds as per His personal experience with the Creator.
Sometimes some people try to be cute by proving Gurbani – concepts as rationality – based concepts; sometimes they try to distort Gurbani to meet their own life styles, and sometimes to please hyper -rational people by claiming that they belong to a faith that is totally scientific. Having such approach, they claim Guru Nanak Dev doesn’t believe in an incarnation [or reincarnation of the soul] and they try to give new meanings to the words like “maran, Jaman, joon/ dieing/taking birth/existence” forgetting that this concept is also described in Gurbani with a clear cut word “Garbh joon/womb existence,” the list of such expressions goes on. To deny it is an outcome of cleverness of mind. Not to understand the apparent truth that goes beyond rationality is sheer blindness. That is why Guru – directions stress on abandoning our own intellect to follow The Guru. Going into “garbh” is not a metaphor, it is all about taking birth through a mother; it is that simple.
Since I am not a scholar of other religions, I shall talk about Sikhi only which is based on our Guru’s own words. Gurbani deals with rationality but on some avenues, it detours from it and talks about paranormal issues like nothing goes with the being but His Naam or a journey of the souls into different existences. Those Sikhs (As they believe to be) who do not believe in the concept of reincarnation, claim that Sikhi has nothing to do with going into various existences. However, they have no way out to interpret the words like ਗਰਭ ਜੂਨੀ Garabẖ jonī” used in Gurbani. Keeping Gurbani statements in my mind, I must say this that they are not only naive about this concept of reincarnation in Gurbani but also in denial to accept this fact supported by our Gurus vigorously. As stated earlier, they interpret that “Janam/marn/birth and death” as metaphors used to define “stages of life” Well, so be it but what about the use of words like quoted above “ਗਰਭ garbh/mother’s womb,” what kind of metaphor is that? Our Guru is very clear on that and continuously talks about the journey of the soul.
ਸੁਣਿ ਮਨ ਸੀਖ ਸਾਧੂ ਜਨ ਸਗਲੋ ਥਾਰੇ ਸਗਲੇ ਪ੍ਰਾਛਤ ਮਿਟਿਓ ਰੇ ॥ ਜਾ ਕੋ ਲਹਣੋ ਮਹਰਾਜ ਰੀ ਗਾਠੜੀਓ ਜਨ ਨਾਨਕ ਗਰਭਾਸਿ ਨ ਪਉੜਿਓ ਰੇ ॥੨॥੨॥੧੯॥
Suṇ man sīkẖ sāḏẖū jan saglo thāre sagle parācẖẖaṯ miti▫o re. Jā ko lahṇo mahrāj rī gāṯẖ▫ṛī▫o jan Nānak garbẖās na pa▫oṛi▫o re. ||2||2||19||
In Essence: Oh mind! Listen to the teachings of Saint (Guru), your all sins will be finished; those who are destined to get [Naam] from Prabh’s treasure, they do not enter into mother’s womb.
Now look at the whole concept of Sikhi given by Guru Nanak on 414 Sri Guru Granth Sahib Ji
ਨਿਰੰਕਾਰ ਮਹਿ ਆਕਾਰੁ ਸਮਾਵੈ ॥ ਅਕਲ ਕਲਾ ਸਚੁ ਸਾਚਿ ਟਿਕਾਵੈ ॥ ਸੋ ਨਰੁ ਗਰਭ ਜੋਨਿ ਨਹੀ ਆਵੈ ॥੪॥
Nirankār mėh ākār samāvai. Akal kalā sacẖ sācẖ tikāvai. So nar garabẖ jon nahī āvai. ||4||
In Essence: The one who merges in Formless Prabh, who enshrines Eternal- Prabh, whose power is beyond measure, in the heart [through His praises], that person doesn’t enter into womb-existence.
It is all about attaching to Him and never getting separated from Him.
On 604 Sri Guru Granth Sahib Ji, Third Nanak uses “maran/die” metaphor; it is very much clear in its use; let’s look at it but that is not the case in the Guru Vaakas that follow these Vaakas below.
ਸਬਦਿ ਮਰਹੁ ਫਿਰਿ ਜੀਵਹੁ ਸਦ ਹੀ ਤਾ ਫਿਰਿ ਮਰਣੁ ਨ ਹੋਈ ॥ ਅੰਮ੍ਰਿਤੁ ਨਾਮੁ ਸਦਾ ਮਨਿ ਮੀਠਾ ਸਬਦੇ ਪਾਵੈ ਕੋਈ ॥੩॥
Sabaḏ marahu fir jīvhu saḏ hī ṯā fir maraṇ na ho▫ī. Amriṯ nām saḏā man mīṯẖā sabḏe pāvai ko▫ī. ||3||
In Essence: When the mortal totally involves in The Guru – Shaabada and dies [gets detached], he or she doesn’t die again [metaphor: once one learns how to live detached through Guru Shabada, then there is no chance that he or she will ever go through painful moments again]. A few obtain the ever sweet Name of Prabh through Guru Shabada.
Again stress is on The Guru – teachings that inspire the mind to be with the Name of the Creator; once that is happened, pains do not bother again. Therefore, the use of “Maran/to die” here is indeed a metaphor. Now look at the below Guru Vaakas, there is no way it can be a metaphoric expression with the same meaning stated above:
ਹੇ ਭਾਈ! ਗੁਰੂ ਦੇ ਸ਼ਬਦ ਵਿਚ ਜੁੜ ਕੇ (ਵਿਕਾਰਾਂ ਵਲੋਂ) ਅਛੋਹ ਹੋ ਜਾਵੋ, ਫਿਰ ਸਦਾ ਲਈ ਹੀ ਆਤਮਕ ਜੀਵਨ ਜੀਊਂਦੇ ਰਹੋਗੇ, ਫਿਰ ਕਦੇ ਆਤਮਕ ਮੌਤ ਨੇੜੇ ਨਹੀਂ ਢੁਕੇਗੀ। ਜੇਹੜਾ ਭੀ ਮਨੁੱਖ ਗੁਰੂ ਦੇ ਸ਼ਬਦ ਦੀ ਰਾਹੀਂ ਹਰਿ-ਨਾਮ ਪ੍ਰਾਪਤ ਕਰ ਲੈਂਦਾ ਹੈ, ਉਸ ਨੂੰ ਇਹ ਆਤਮਕ ਜੀਵਨ ਦੇਣ ਵਾਲਾ ਨਾਮ ਸਦਾ ਲਈ ਮਨ ਵਿਚ ਮਿੱਠਾ ਲੱਗਣ ਲੱਗ ਪੈਂਦਾ ਹੈ।
ਤ੍ਰੈ ਗੁਣ ਮਾਇਆ ਭਰਮਿ ਭੁਲਾਇਆ ਹਉਮੈ ਬੰਧਨ ਕਮਾਏ ॥ ਜੰਮਣੁ ਮਰਣੁ ਸਿਰ ਊਪਰਿ ਊਭਉ ਗਰਭ ਜੋਨਿ ਦੁਖੁ ਪਾਏ ॥੨॥
Ŧarai guṇ mā▫i▫ā bẖaram bẖulā▫i▫ā ha▫umai banḏẖan kamā▫e. Jamaṇ maraṇ sir ūpar ūbẖa▫o garabẖ jon ḏukẖ pā▫e. ||2||
In Essence: Those who are bound due to their conceit are deluded by three modes of Maya, birth and death hang over their heads, and by going through the womb -existence, they suffer in pain. ||2||
Here if we take, “Jaman-Maran” as metaphor, what we will do with “ਗਰਭ ਜੋਨਿ Garbhjoon” used in the above Vaakas? Guru has used both “Jaman – Maran” and “garbh – joon” to express his belief in “going into existences”. What more proof we need to admit that Guru Nanak Dev believes in various existences after death? How anyone can call it metaphor and give new meanings to “garbh-joon/ existence through a womb”?
Now look how Guru stresses on “ਫੁਨਿ FUN /again/”
ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਇਹ ਲੋਕੇ ਸੁਖੁ ਪਾਇਆ ॥ ਨਹੀ ਭੇਟਤ ਧਰਮ ਰਾਇਆ ॥ ਹਰਿ ਦਰਗਹ ਸੋਭਾਵੰਤ ॥ ਫੁਨਿ ਗਰਭਿ ਨਾਹੀ ਬਸੰਤ ॥੧॥
Rāmkalī mėhlā 5. Ih loke sukẖ pā▫i▫ā. Nahī bẖetaṯ ḏẖaram rā▫i▫ā. Har ḏargėh sobẖāvanṯ. Fun garabẖ nāhī basanṯ. ||1||
In Essence: In this world, I have procured peace. In His court I will be memorable. There will be no meeting with righteous judge and I shall not abide in the womb again.
(ਹੇ ਭਾਈ! ਜਿਸ ਮਨੁੱਖ ਨੂੰ ਗੁਰੂ ਦੀ ਮਿੱਤ੍ਰਤਾ ਪ੍ਰਾਪਤ ਹੁੰਦੀ ਹੈ ਉਸ ਨੇ) ਇਸ ਜਗਤ ਵਿਚ (ਆਤਮਕ) ਸੁਖ ਮਾਣਿਆ, (ਪਰਲੋਕ ਵਿਚ) ਉਸ ਨੂੰ ਧਰਮਰਾਜ ਨਾਲ ਵਾਹ ਨਾਹ ਪਿਆ। ਉਹ ਮਨੁੱਖ ਪਰਮਾਤਮਾ ਦੀ ਹਜ਼ੂਰੀ ਵਿਚ ਸੋਭਾ ਵਾਲਾ ਬਣਦਾ ਹੈ, ਮੁੜ ਮੁੜ ਜਨਮਾਂ ਦੇ ਗੇੜ ਵਿਚ (ਭੀ) ਨਹੀਂ ਪੈਂਦਾ।੧।
Please read carefully, “eh loke/this world”, if this is this world, is there any other world? Guru talks about that too. When Guru says that there will be no meeting with the “dharamraj/supposedly known to be the judge who serves justice on behalf of the Creator,” obviously, Guru talks about the afterlife. His statement is about going to the Creator with honor without any obstacle. After this world, after getting His honor, Guru Ji also says that there will be no going into womb again.
The words, “ਫੁਨਿ ਗਰਭਿ ਨਾਹੀ ਬਸੰਤ” again tell the whole story, “going into a womb again obviously means to reincarnate. Guru also uses another word “ਫਿਰਿ” which means “again”, here it is on 717 Sri Guru Granth Sahib Ji Mehla 5
ਚਾਰਿ ਪਦਾਰਥ ਅਸਟ ਮਹਾ ਸਿਧਿ ਕਾਮਧੇਨੁ ਪਾਰਜਾਤ ਹਰਿ ਹਰਿ ਰੁਖੁ ॥ ਨਾਨਕ ਸਰਨਿ ਗਹੀ ਸੁਖ ਸਾਗਰ ਜਨਮ ਮਰਨ ਫਿਰਿ ਗਰਭ ਨ ਧੁਖੁ ॥੨॥੧੦॥੨੯॥
Cẖār paḏārath asat mahā siḏẖ kāmḏẖen pārjāṯ har har rukẖ. Nānak saran gahī sukẖ sāgar janam maran fir garabẖ na ḏẖukẖ. ||2||10||29||
In Essence: Akalpurakh Himself is the source of four blessings like eight supernatural powers of great Sidhas, the wish – fulfilling Elysian cow and the wish – fulfilling tree. Nanak says that the person who takes support of the Creator, the Ocean of peace, will not worry to go back to “womb – existence” again (Means only this life is outcome of a womb but again there will be none; well if a person remains into duality is there another life? The answer follows].
On 128 Sri Guru Granth Sahib Ji, Third Nanak explains it explicitly, and this is what Guru believes; if some do not want to believe, they are free to enjoy the swings of their own thoughts:
ਹੇ ਮਾਂ! ਚਾਰ ਪਦਾਰਥ (ਦੇਣ ਵਾਲਾ), ਅੱਠ ਵੱਡੀਆਂ ਕਰਾਮਾਤੀ ਤਾਕਤਾਂ (ਦੇਣ ਵਾਲਾ) ਪਰਮਾਤਮਾ ਆਪ ਹੀ ਹੈ। ਪਰਮਾਤਮਾ ਆਪ ਹੀ ਹੈ ਕਾਮਧੇਨ; ਪਰਮਾਤਮਾ ਆਪ ਹੀ ਹੈ ਪਾਰਜਾਤ ਰੁੱਖ। ਹੇ ਨਾਨਕ! (ਆਖ-ਹੇ ਮਾਂ! ਜਿਸ ਮਨੁੱਖ ਨੇ) ਸੁਖਾਂ ਦੇ ਸਮੁੰਦਰ ਪਰਮਾਤਮਾ ਦਾ ਆਸਰਾ ਲੈ ਲਿਆ, ਉਸ ਨੂੰ ਜਨਮ ਮਰਨ ਦੇ ਗੇੜ ਦਾ ਫ਼ਿਕਰ, ਜੂਨਾਂ ਵਿਚ ਪੈਣ ਦਾ ਫ਼ਿਕਰ ਨਹੀਂ ਰਹਿੰਦਾ।੨।੧੦।੨੯।
ਮਾਝ ਮਹਲਾ ੩ ॥ ਮਨਮੁਖ ਪੜਹਿ ਪੰਡਿਤ ਕਹਾਵਹਿ ॥ ਦੂਜੈ ਭਾਇ ਮਹਾ ਦੁਖੁ ਪਾਵਹਿ ॥ ਬਿਖਿਆ ਮਾਤੇ ਕਿਛੁ ਸੂਝੈ ਨਾਹੀ ਫਿਰਿ ਫਿਰਿ ਜੂਨੀ ਆਵਣਿਆ ॥੧॥
Mājẖ mėhlā 3. Manmukẖ paṛėh pandiṯ kahāvėh. Ḏūjai bẖā▫e mahā ḏukẖ pāvahi. Bikẖi▫ā māṯe kicẖẖ sūjẖai nāhī fir fir jūnī āvaṇi▫ā. ||1||
In Essence: The mind – slaves study and deem themselves pundit. Due to others love [other than the Creator], they suffer greatly. Being intoxicated in Maya, they do not understand anything; therefore, they go into existence repeatedly [ਫਿਰਿ ਫਿਰਿ which means again and again]
ਆਪਣੇ ਮਨ ਦੇ ਪਿੱਛੇ ਤੁਰਨ ਵਾਲੇ ਮਨੁੱਖ (ਵੇਦ ਆਦਿਕ ਧਰਮ ਪੁਸਤਕਾਂ) ਪੜ੍ਹਦੇ ਹਨ (ਤੇ ਇਸ ਕਾਰਨ ਆਪਣੇ ਆਪ ਨੂੰ) ਪੰਡਿਤ ਵਿਦਵਾਨ ਅਖਵਾਂਦੇ ਹਨ (ਪਰ ਫਿਰ ਭੀ ਉਹ) ਮਾਇਆ ਦੇ ਪਿਆਰ ਵਿਚ (ਟਿਕੇ ਰਹਿੰਦੇ ਹਨ, ਧਰਮ-ਪੁਸਤਕਾਂ ਪੜ੍ਹਦੇ ਹੋਏ ਭੀ ਹਉਮੈ ਆਦਿਕ ਦਾ) ਵੱਡਾ ਦੁੱਖ ਸਹਿੰਦੇ ਰਹਿੰਦੇ ਹਨ। ਮਾਇਆ ਦੇ ਮੋਹ ਵਿਚ ਮਸਤ ਰਹਿਣ ਕਰਕੇ ਉਹਨਾਂ ਨੂੰ (ਆਤਮਕ ਜੀਵਨ ਦੀ) ਕੁਝ ਭੀ ਸਮਝ ਨਹੀਂ ਪੈਂਦੀ, ਉਹ ਮੁੜ ਮੁੜ ਜੂਨਾਂ ਵਿਚ ਪਏ ਰਹਿੰਦੇ ਹਨ।੧।
It is just not a talk or a reference to the established belief, but it is a part of Guru Message. As per Gurbani, our being in an existence is an explicit picture of separation from the Creator. This is the pain that needs to be ended just as His true devotees do. On 336 Fifth Nanak says that most of the people are in love with Maya, which keeps them going into various existences:
ਏਤੁ ਮੋਹਿ ਡੂਬਾ ਸੰਸਾਰੁ ॥ ਗੁਰਮੁਖਿ ਕੋਈ ਉਤਰੈ ਪਾਰਿ ॥੩॥
Ėṯ mohi dūbā sansār. Gurmukẖ ko▫ī uṯrai pār. ||3||
In Essence: The mind – slaves study and deem themselves pundit; due to others' love (other than the Creator’s love), they suffer greatly. Being intoxicated in Maya, they do not understand anything; thus they go into existence repeatedly (ਫਿਰਿ ਫਿਰਿ which means again and again).
It is just not a talk or a reference to the established belief, it is a part of Guru Message, and it is an explicit picture of separation of the soul from the Creator. This is the pain that needs to be ended as His true devotees have done it. On 336 Fifth Nanak says that most of the people are in love with Maya that keeps them going into various existences
ਇਹ ਮੋਹ ਵਿਚ ਸਾਰਾ ਜਗਤ ਡੁੱਬਾ ਪਿਆ ਹੈ, ਕੋਈ ਵਿਰਲਾ ਮਨੁੱਖ ਜੋ ਗੁਰੂ ਦੇ ਦੱਸੇ ਰਸਤੇ ਤੇ ਤੁਰਦਾ ਹੈ (ਮੋਹ ਦੇ ਸਮੁੰਦਰ ਵਿਚੋਂ) ਪਾਰ ਲੰਘਦਾ ਹੈ।੩।
ਏਤੁ ਮੋਹਿ ਫਿਰਿ ਜੂਨੀ ਪਾਹਿ ॥ ਮੋਹੇ ਲਾਗਾ ਜਮ ਪੁਰਿ ਜਾਹਿ ॥੪॥
Ėṯ mohi fir jūnī pāhi. Mohe lāgā jam pur jāhi. ||4||
In Essence: Because of this love [Maya love instead of loving the Creator], the mortal goes through existence again; due to this love, he or she has to go through death [again].
Note: Everybody faces death, why in above Vaakas, facing death is described as a loss, or painful? Doubtless, it makes clear that as long as one remains into existences by forgetting the Creator, facing death remains dreadful because it comes again and again and separates the soul from its attachments. For His devotees, it becomes a last call because they merge with the Creator once for all and do not face it again. This idea is elaborated in the following Guru Vakaas:
(ਹੇ ਭਾਈ!) ਇਸ ਮੋਹ ਵਿਚ (ਫਸਿਆ ਹੋਇਆ) ਤੂੰ ਮੁੜ ਮੁੜ ਜੂਨਾਂ ਵਿਚ ਪਏਂਗਾ, ਮੋਹ ਵਿਚ ਹੀ ਜਕੜਿਆ ਹੋਇਆ ਤੂੰ ਜਮਰਾਜ ਦੇ ਦੇਸ ਵਿਚ ਜਾਵੇਂਗਾ।੪।
Now read a verification of the concept of going through various existences, it is on 769 Mehla 3
ਸਾਚੈ ਸਤਿਗੁਰਿ ਸਾਚੁ ਬੁਝਾਇਆ ਪਤਿ ਰਾਖੈ ਸਚੁ ਸੋਈ ਰਾਮ ॥ ਸਚਾ ਭੋਜਨੁ ਭਾਉ ਸਚਾ ਹੈ ਸਚੈ ਨਾਮਿ ਸੁਖੁ ਹੋਈ ਰਾਮ ॥ ਸਾਚੈ ਨਾਮਿ ਸੁਖੁ ਹੋਈ ਮਰੈ ਨ ਕੋਈ ਗਰਭਿ ਨ ਜੂਨੀ ਵਾਸਾ ॥ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਈ ਸਚਿ ਸਮਾਈ ਸਚਿ ਨਾਇ ਪਰਗਾਸਾ ॥ ਜਿਨੀ ਸਚੁ ਜਾਤਾ ਸੇ ਸਚੇ ਹੋਏ ਅਨਦਿਨੁ ਸਚੁ ਧਿਆਇਨਿ ॥ ਨਾਨਕ ਸਚੁ ਨਾਮੁ ਜਿਨ ਹਿਰਦੈ ਵਸਿਆ ਨਾ ਵੀਛੁੜਿ ਦੁਖੁ ਪਾਇਨਿ ॥੨॥
Sācẖai saṯgur sācẖ bujẖā▫i▫ā paṯ rākẖai sacẖ so▫ī rām. Sacẖā bẖojan bẖā▫o sacẖā hai sacẖai nām sukẖ ho▫ī rām. Sācẖai nām sukẖ ho▫ī marai na ko▫ī garabẖ na jūnī vāsā. Joṯī joṯ milā▫ī sacẖ samā▫ī sacẖ nā▫e pargāsā. Jinī sacẖ jāṯā se sacẖe ho▫e an▫ḏin sacẖ ḏẖi▫ā▫in. Nānak sacẖ nām jin hirḏai vasi▫ā nā vīcẖẖuṛ ḏukẖ pā▫in. ||2||
In Essence: Whom True Guru, a form of Eternal Prabh, has made realized the Eternal Prabh, their honor is saved. Their true love for the Creator becomes their diet and they obtain peace. They obtain peace from the Eternal Prabh, and they don’t die to go into existence because their light merges with the Eternal Prabh as His Name enlightens them. Those who have realized the Eternal Creator, they get imbued with the Eternal One. They remain meditated on Him always. Nanak says that in whose hearts His Eternal Name abides, they never get separate to bear pain again. (Pain of what? Birth.)
The separation from the Creator is certainly full of pains. Even being alive who get imbued with Him, they don’t die (death is deemed fearful for those who are attached to Maya), but leave this body - house to be with Him; therefore, for them, there is no “death” means there is no entry into that body – house which will eventually crumble. If place with Him is not procured, they will go through that coming and going again.
Above two things are very clear that those, who through their Guru, merge with the Creator, they don’t die to take birth again which means when they die, there is no “Joon/existence” for them. They die to remain with the Formless. Since they don’t get separate from Him, there is no pain.
On 1289 Sri Guru Granth Sahib Ji First Nanak in very compact expression talks about stability of mind and a “full stop” to existences, please read carefully
ਹੇ ਭਾਈ! ਸਦਾ-ਥਿਰ ਪ੍ਰਭੂ ਦੇ ਰੂਪ ਗੁਰੂ ਨੇ ਜਿਸ ਮਨੁੱਖ ਨੂੰ ਸਦਾ-ਥਿਰ ਪ੍ਰਭੂ ਦਾ ਗਿਆਨ ਦੇ ਦਿੱਤਾ ਉਸ ਦੀ ਲਾਜ ਸਦਾ-ਥਿਰ ਪ੍ਰਭੂ ਆਪ ਰੱਖਦਾ ਹੈ। ਪ੍ਰਭੂ-ਚਰਨਾਂ ਨਾਲ ਅਟੱਲ ਪਿਆਰ ਉਸ ਮਨੁੱਖ ਦੀ ਆਤਮਕ ਖ਼ੁਰਾਕ ਬਣ ਜਾਂਦਾ ਹੈ, ਸਦਾ-ਥਿਰ ਹਰਿ-ਨਾਮ ਉਸ ਨੂੰ ਆਤਮਕ ਆਨੰਦ ਪ੍ਰਾਪਤ ਹੁੰਦਾ ਹੈ। ਜਿਸ ਭੀ ਮਨੁੱਖ ਨੂੰ ਸਦਾ-ਥਿਰ ਪ੍ਰਭੂ ਦੇ ਨਾਮ ਵਿਚ ਆਤਮਕ ਆਨੰਦ ਲੱਭਦਾ ਹੈ, ਉਹ ਕਦੇ ਆਤਮਕ ਮੌਤ ਨਹੀਂ ਸਹੇੜਦਾ, ਉਹ ਜਨਮ ਮਰਨ ਦੇ ਗੇੜ ਵਿਚ ਜੂਨਾਂ ਵਿਚ ਨਹੀਂ ਪੈਂਦਾ। (ਗੁਰੂ ਨੇ ਜਿਸ ਮਨੁੱਖ ਦੀ) ਸੁਰਤਿ ਪਰਮਾਤਮਾ ਦੀ ਜੋਤਿ ਵਿਚ ਮਿਲਾ ਦਿੱਤੀ, ਉਹ ਮਨੁੱਖ ਸਦਾ-ਥਿਰ ਪ੍ਰਭੂ ਵਿਚ ਲੀਨ ਹੋ ਜਾਂਦਾ ਹੈ, ਸਦਾ-ਥਿਰ ਹਰਿ-ਨਾਮ ਦੀ ਬਰਕਤਿ ਨਾਲ (ਉਸ ਦੇ ਅੰਦਰ ਆਤਮਕ ਜੀਵਨ ਦਾ) ਚਾਨਣ ਪੈਦਾ ਹੋ ਜਾਂਦਾ ਹੈ। ਹੇ ਭਾਈ! ਜਿਨ੍ਹਾਂ ਮਨੁੱਖਾਂ ਨੇ ਸਦਾ-ਥਿਰ ਪ੍ਰਭੂ ਨਾਲ ਡੂੰਘੀ ਸਾਂਝ ਪਾ ਲਈ ਉਹ ਉਸੇ ਦਾ ਰੂਪ ਬਣ ਗਏ, ਉਹ ਹਰ ਵੇਲੇ ਉਸ ਸਦਾ-ਥਿਰ ਪ੍ਰਭੂ ਦਾ ਨਾਮ ਸਿਮਰਦੇ ਰਹਿੰਦੇ ਹਨ। ਹੇ ਨਾਨਕ! ਜਿਨ੍ਹਾਂ ਮਨੁੱਖਾਂ ਦੇ ਹਿਰਦੇ ਵਿਚ ਸਦਾ-ਥਿਰ ਪ੍ਰਭੂ ਦਾ ਨਾਮ ਵੱਸ ਪੈਂਦਾ ਹੈ, ਉਹ ਫਿਰ ਪਰਮਾਤਮਾ ਦੇ ਚਰਨਾਂ ਤੋਂ ਵਿਛੁੜ ਕੇ ਦੁੱਖ ਨਹੀਂ ਪਾਂਦੇ।੨।
ਮਃ ੧ ॥ ਅਜਰੁ ਜਰੈ ਤ ਨਉ ਕੁਲ ਬੰਧੁ ॥ ਪੂਜੈ ਪ੍ਰਾਣ ਹੋਵੈ ਥਿਰੁ ਕੰਧੁ ॥
Mėhlā 1. Ajar jarai ṯa na▫o kul banḏẖ. Pūjai parāṇ hovai thir kanḏẖ.
In Essence: When one learns to control the uncontrollable mind (mercurial state of mind], all his or her nine sensual organs become stable [they don’t drag the mind to many directions]. Then through every breath, one adores the Creator, and the body totally goes into stable state.
ਜਦੋਂ ਮਨੁੱਖ ਮਨ ਦੀ ਉਸ ਅਵਸਥਾ ਤੇ ਕਾਬੂ ਪਾ ਲੈਂਦਾ ਹੈ ਜਿਸ ਤੇ ਕਾਬੂ ਪਾਣਾ ਔਖਾ ਹੁੰਦਾ ਹੈ (ਭਾਵ, ਜਦੋਂ ਮਨੁੱਖ ਮਨ ਨੂੰ ਵਿਕਾਰਾਂ ਵਿਚ ਡਿੱਗਣ ਤੋਂ ਰੋਕ ਲੈਂਦਾ ਹੈ), ਜਦੋਂ ਮਨੁੱਖ ਸੁਆਸ ਸੁਆਸ ਪ੍ਰਭੂ ਨੂੰ ਸਿਮਰਦਾ ਹੈ ਤਾਂ ਇਸ ਦੇ ਨੌ ਹੀ (ਕਰਮ ਤੇ ਗਿਆਨ) ਇੰਦ੍ਰੇ ਜਾਇਜ਼ ਹੱਦ ਵਿਚ ਰਹਿੰਦੇ ਹਨ, ਇਸ ਦਾ ਸਰੀਰ ਵਿਕਾਰਾਂ ਵਲੋਂ ਅਡੋਲ ਹੋ ਜਾਂਦਾ ਹੈ।
ਕਹਾਂ ਤੇ ਆਇਆ ਕਹਾਂ ਏਹੁ ਜਾਣੁ ॥ ਜੀਵਤ ਮਰਤ ਰਹੈ ਪਰਵਾਣੁ ॥ ਹੁਕਮੈ ਬੂਝੈ ਤਤੁ ਪਛਾਣੈ ॥ ਇਹੁ ਪਰਸਾਦੁ ਗੁਰੂ ਤੇ ਜਾਣੈ ॥
Kahāʼn ṯe ā▫i▫ā kahāʼn ehu jāṇ. Jīvaṯ maraṯ rahai parvāṇ. Hukmai būjẖai ṯaṯ pacẖẖāṇai. Ih parsāḏ gurū ṯe jāṇai.
In Essence: (idea continues, once the mind gets imbued with the Creator, whole situation is changed) from where it has come and to where it has to go? (Through a question Guru Ji explains that everything comes to an end, and the coming and the going doesn’t remain active then). One is accepted by the Creator when one lives detached.
As stated above, when uncontrollable mind is stilled, and it remains fixed on the Creator] Only the one, who understands His Ordinance, can know Him; however, this understanding comes through the Guru’s blessings.
In the next Vaakas, Guru Ji states clearly that only it is the “self – conceit” that causes the mortal to get caught into this cycle of coming and going; when it is eradicated, “going into existences” stops.
ਕਿੱਥੋਂ ਆਇਆ ਹੈ ਤੇ ਕਿੱਥੇ ਇਸ ਨੇ ਜਾਣਾ ਹੈ? (ਭਾਵ, ਇਸ ਦਾ 'ਜਨਮ ਮਰਨ ਦਾ ਚੱਕਰ' ਮਿਟ ਜਾਂਦਾ ਹੈ), ਜੀਵਤ-ਭਾਵ (ਭਾਵ, ਨਫ਼ਸਾਨੀ ਖ਼ਾਹਸ਼ਾਂ) ਤੋਂ ਮਰ ਕੇ (ਪ੍ਰਭੂ ਦਰ ਤੇ) ਪ੍ਰਵਾਨ ਹੋ ਜਾਂਦਾ ਹੈ। ਤਦੋਂ ਜੀਵ ਪਰਮਾਤਮਾ ਦੀ ਰਜ਼ਾ ਨੂੰ ਸਮਝ ਲੈਂਦਾ ਹੈ, ਅਸਲੀਅਤ ਨੂੰ ਪਛਾਣ ਲੈਂਦਾ ਹੈ-ਇਹ ਮਿਹਰ ਇਸ ਨੂੰ ਗੁਰੂ ਤੋਂ ਮਿਲਦੀ ਹੈ।
ਹੋਂਦਾ ਫੜੀਅਗੁ ਨਾਨਕ ਜਾਣੁ ॥ ਨਾ ਹਉ ਨਾ ਮੈ ਜੂਨੀ ਪਾਣੁ ॥੨॥
Hoʼnḏā faṛī▫ag Nānak jāṇ. Nā ha▫o nā mai jūnī pāṇ. ||2||
In Essence: Nanak says that it must be understood that as long as one’s “conceit/I – force” exists, one remains bound (to Maya consequently the coming and going goes on]). When there is no “conceit/I – force” there is no “going into existences”
The same idea is explicitly expressed by Fifth Nanak on 278 Sri Guru Granth Sahib Ji
ਜਬ ਲਗੁ ਜਾਨੈ ਮੁਝ ਤੇ ਕਛੁ ਹੋਇ ॥ ਤਬ ਇਸ ਕਉ ਸੁਖੁ ਨਾਹੀ ਕੋਇ ॥ ਜਬ ਇਹ ਜਾਨੈ ਮੈ ਕਿਛੁ ਕਰਤਾ ॥ ਤਬ ਲਗੁ ਗਰਭ ਜੋਨਿ ਮਹਿ ਫਿਰਤਾ ॥
Jab lag jānai mujẖ ṯe kacẖẖ ho▫e. Ŧab is ka▫o sukẖ nāhī ko▫e. Jab ih jānai mai kicẖẖ karṯā. Ŧab lag garabẖ jon mėh firṯā.
In Essence: As long as the mortal thinks that all is because of him or her, he or she doesn’t get peace. When he or she says that it is he or she who is the doer of everything [dominance of conceit], he or she keeps wandering into existences.
Basically it is the conceit that keeps the human beings into a cycle of death and birth; once it is eradicated through the Guru, this cycle stops as stated earlier. On 330 Guru Ji applauds those who get attach with the Creator and get out of this cycle of existences:
ਪਉੜੀ ॥ ਤਿਨ ਕੀ ਸੋਭਾ ਕਿਆ ਗਣੀ ਜਿਨੀ ਹਰਿ ਹਰਿ ਲਧਾ ॥ ਸਾਧਾ ਸਰਣੀ ਜੋ ਪਵੈ ਸੋ ਛੁਟੈ ਬਧਾ ॥ ਗੁਣ ਗਾਵੈ ਅਬਿਨਾਸੀਐ ਜੋਨਿ ਗਰਭਿ ਨ ਦਧਾ
Pa▫oṛī. Ŧin kī sobẖā ki▫ā gaṇī jinī har har laḏẖā. Sāḏẖā sarṇī jo pavai so cẖẖutai baḏẖā. Guṇ gāvai abināsī▫ai jon garabẖ na ḏaḏẖā
In Essence: It is not possible to express the glory of those who have realized the Creator. Those who seek the refuge of His Devotees, they get liberated from all bonds; they only sing the virtues of Imperishable Prabh and do not get burned though existences.
Again going through existences is deemed as very painful almost like getting burned.
ਜਿਨ੍ਹਾਂ (ਗੁਰਮੁਖਾਂ) ਨੇ ਰੱਬ ਨੂੰ ਲੱਭ ਲਿਆ ਹੈ ਉਹਨਾਂ ਦੀ ਵਡਿਆਈ ਬਿਆਨ ਨਹੀਂ ਕੀਤੀ ਜਾ ਸਕਦੀ, ਜੋ ਮਨੁੱਖ ਉਹਨਾਂ ਗੁਰਮੁਖਾਂ ਦੀ ਸ਼ਰਨ ਆਉਂਦਾ ਹੈ ਉਹ ਮਾਇਆ ਦੇ ਬੰਧਨਾਂ ਵਿਚ ਬੱਝਾ ਹੋਇਆ ਮੁਕਤ ਹੋ ਜਾਂਦਾ ਹੈ (ਭਾਵ, ਉਸ ਦੇ ਮਾਇਕ ਬੰਧਨ ਟੁੱਟ ਜਾਂਦੇ ਹਨ), ਉਹ ਅਬਿਨਾਸੀ ਪ੍ਰਭੂ ਦੇ ਗੁਣ ਗਾਉਂਦਾ ਹੈ ਤੇ ਜੂਨਾਂ ਵਿਚ ਪੈ ਪੈ ਕੇ ਨਹੀਂ ਸੜਦਾ,
On 598 First Nanak stresses that it is through a True Guru one is saved from the cycle of existences, please read on
ਸਤਿਗੁਰ ਬੰਧਨ ਤੋੜਿ ਨਿਰਾਰੇ ਬਹੁੜਿ ਨ ਗਰਭ ਮਝਾਰੀ ਜੀਉ ॥ ਨਾਨਕ ਗਿਆਨ ਰਤਨੁ ਪਰਗਾਸਿਆ ਹਰਿ ਮਨਿ ਵਸਿਆ ਨਿਰੰਕਾਰੀ ਜੀਉ ॥੪॥੮॥
Saṯgur banḏẖan ṯoṛ nirāre bahuṛ na garabẖ majẖārī jī▫o. Nānak gi▫ān raṯan pargāsi▫ā har man vasi▫ā nirankārī jī▫o. ||4||8||
In Essence: Whose bonds are snapped by a True Guru, they are set free from Maya – influences and do not enter into a womb again. Nanak says in whose heart Guru’s jewel of Divine – knowledge is manifested, the Formless Creator abides in their minds.
ਹੇ ਸਤਿਗੁਰੂ! ਮਾਇਆ ਦੇ ਬੰਧਨ ਤੋੜ ਕੇ ਜਿਨ੍ਹਾਂ ਬੰਦਿਆਂ ਨੂੰ ਤੂੰ ਮਾਇਆ ਤੋਂ ਨਿਰਲੇਪ ਕਰ ਦੇਂਦਾ ਹੈਂ, ਉਹ ਮੁੜ ਜਨਮ ਮਰਨ ਦੇ ਗੇੜ ਵਿਚ ਨਹੀਂ ਪੈਂਦਾ। ਹੇ ਨਾਨਕ! (ਗੁਰੂ ਦੀ ਕਿਰਪਾ ਨਾਲ ਜਿਨ੍ਹਾਂ ਦੇ ਅੰਦਰ ਪਰਮਾਤਮਾ ਦੇ) ਗਿਆਨ ਦਾ ਰਤਨ ਚਮਕ ਪੈਂਦਾ ਹੈ, ਉਹਨਾਂ ਦੇ ਮਨ ਵਿਚ ਹਰੀ ਨਿਰੰਕਾਰ (ਆਪ) ਆ ਵੱਸਦਾ ਹੈ।੪।੮।
On 693 Sri Guru Granth Sahib Ji, Bhagat Namdev says a very interesting thing, please read on:
ਇਹ ਸੰਸਾਰ ਤੇ ਤਬ ਹੀ ਛੂਟਉ ਜਉ ਮਾਇਆ ਨਹ ਲਪਟਾਵਉ ॥ ਮਾਇਆ ਨਾਮੁ ਗਰਭ ਜੋਨਿ ਕਾ ਤਿਹ ਤਜਿ ਦਰਸਨੁ ਪਾਵਉ ॥੩॥
Ih sansār ṯe ṯab hī cẖẖūta▫o ja▫o mā▫i▫ā nah laptāva▫o. Mā▫i▫ā nām garabẖ jon kā ṯih ṯaj ḏarsan pāva▫o. ||3||
In Essence: Only then I can get rid of bonds of this world when I do not get caught into worldly love because this Maya – love is the cause of womb – existences (Maya is another name of womb –existence, means due to it, womb – existence is there).
In Gurbani, there is a concept of separation from the Creator and union with Him. A concept of union centers at the game of love of Akalpurakh, and the concept of separation centered at the game of Maya – love. Those who are into His love are set free from womb existences and eventually obtain union with the Creator; however; who are into Maya - love, are subject to existences to reenter into Maya realm; it is that simple. If we start thinking that all what Guru Ji says doesn’t measure up to rationality, then we can also think that what is wrong if we lack His love. We are able to establish empires or mini empires in this world. So, why we should worry about anything? We can enjoy amenities of life and experience the fine things available, what is wrong with that? Regarding the soul and its journey, who cares? We just don’t believe in it because there is no rationality in this belief. If it is said in Gurbani that if one indulges in Maya, ends in another existence; why should we care about it when we don’t believe in it anyway. Why even to waste life in gathering virtues by remaining detached from Maya when we can establish a lot of stuff by serving other human beings humbly, or obtain lofty aims of achievements by treasury? Well, that is the choice worldly people often make in reality; it doesn’t bother them if they have any faith in the Creator or not. They take whatever faith they choose as per their own terms. Their chosen faith doesn’t bind them to virtues. Their gratification is to satisfy their conceit; however, all this stuff of significance in the world is literally useless for His devotees. They think that since it is all meaningless and doesn’t go with the soul as the death comes, then why one needs to go through existences for this useless stuff and to remain separate from the Creator? This is the stand of His devotees. Their life is the Creator, their breath is the Creator and without Creator, nothing exists for them. Having that much love for Him, obviously they go above all worldly thoughts and entanglements. In spiritual realms they are victorious. When the goal of life is changed, the approach towards world will certainly change.
Some people, who advocate that Guru Nanak Dev doesn’t believe in reincarnation, give a quote from Gurbani stating that in those quotes, Guru is saying that no one knows where the soul goes after death. In other words there is no verification by The Guru whether the soul is there or not or what happens to it.
ਇਸ ਸੰਸਾਰ ਦੇ ਬੰਧਨਾਂ ਤੋਂ ਮੇਰੀ ਤਦੋਂ ਹੀ ਖ਼ਲਾਸੀ ਹੋ ਸਕਦੀ ਹੈ ਜੇ ਮੈਂ ਮਾਇਆ ਦੇ ਮੋਹ ਵਿਚ ਨਾ ਫਸਾਂ; ਮਾਇਆ (ਦਾ ਮੋਹ) ਹੀ ਜਨਮ ਮਰਨ ਦੇ ਗੇੜ ਵਿਚ ਪੈਣ ਦਾ ਮੂਲ ਹੈ, ਇਸ ਨੂੰ ਤਿਆਗ ਕੇ ਹੀ ਪ੍ਰਭੂ ਦਾ ਦੀਦਾਰ ਹੋ ਸਕਦਾ ਹੈ।੩। .
Let me give a quote that indeed says that it is not known where the soul goes; however, we must look at its context. It is on 752 - 753 Sri Guru Granth Sahib Ji, Mehla 1
ਹਉ ਨਾਹੀ ਤੂ ਹੋਵਹਿ ਤੁਧ ਹੀ ਸਾਜਿਆ ॥ ਆਪੇ ਥਾਪਿ ਉਥਾਪਿ ਸਬਦਿ ਨਿਵਾਜਿਆ ॥੫॥
Ha▫o nāhī ṯū hovėh ṯuḏẖ hī sāji▫ā. Āpe thāp uthāp sabaḏ nivāji▫ā. ||5||
In Essence: You are [seen] where there is no conceit [awareness of I], and all this you have created. You create and destroy and you through Guru Shabada exalt and elevate beings.
ਹੇ ਪ੍ਰਭੂ! ਤੂੰ ਹੀ (ਸਾਰਾ ਜਗਤ) ਪੈਦਾ ਕੀਤਾ ਹੈ, ਤੂੰ ਆਪ ਹੀ ਪੈਦਾ ਕਰਦਾ ਹੈਂ ਆਪ ਹੀ ਨਾਸ ਕਰਦਾ ਹੈਂ। ਜਿਸ ਜੀਵ ਨੂੰ ਤੂੰ ਗੁਰੂ ਦੇ ਸ਼ਬਦ ਵਿਚ ਜੋੜ ਕੇ ਨਿਵਾਜਦਾ ਹੈਂ ਜਿਸ ਦੇ ਅੰਦਰ ਤੂੰ (ਪਰਗਟ) ਹੁੰਦਾ ਹੈਂ ਉਸ ਦੇ ਅੰਦਰ 'ਹਉਮੈ' ਨਹੀਂ ਰਹਿ ਜਾਂਦੀ।੫।
ਦੇਹੀ ਭਸਮ ਰੁਲਾਇ ਨ ਜਾਪੀ ਕਹ ਗਇਆ ॥ ਆਪੇ ਰਹਿਆ ਸਮਾਇ ਸੋ ਵਿਸਮਾਦੁ ਭਇਆ ॥੬॥
Ḏehī bẖasam rulā▫e na jāpī kah ga▫i▫ā. Āpe rahi▫ā samā▫e so vismāḏ bẖa▫i▫ā. ||6||
In Essence: Leaving the body to roll in the dust, it is not known where the soul/being goes. It is a great wonder that Prabh pervades everywhere. (Expression is actually about His incomprehensible Ordinance)
ਜੀਵਾਤਮਾ (ਆਪਣੇ ਸਰੀਰ ਨੂੰ ਛੱਡ ਕੇ) ਸਰੀਰ ਨੂੰ ਮਿੱਟੀ ਵਿਚ ਰੁਲਾ ਕੇ, ਪਤਾ ਨਹੀਂ ਲੱਗਦਾ, ਕਿੱਥੇ ਚਲਾ ਜਾਂਦਾ ਹੈ। ਅਚਰਜ ਕੌਤਕ ਵਰਤਦਾ ਹੈ। (ਪਰ ਹੇ ਪ੍ਰਭੂ!) ਤੂੰ ਆਪ ਹੀ ਹਰ ਥਾਂ ਮੌਜੂਦ ਹੈਂ।੬।
Read the above Vaakas carefully; first it is stated that He is known only when the conceit departs. He creates and destroys His creation, and through Guru Shabada He exalts and elevates too. In the next Vaakas, Guru Ji talks about the soul. After death, as the body is left to become dust, where the soul goes, it is unknown because only He knows what occurs and it is not possible to tell what happens to every one; however, all over He pervades which is amazing itself. If we read Asa Dee Vaar, Guru Nanak Dev clearly says what actually happens after death to those who chose Maya over Him. Here in broad sense he is saying that we just cannot express His ordinance, and we just cannot say for surely how the Creator deals with every one after death. It doesn’t mean Guru is saying that the soul just doesn’t exist. In the last Vaakas of this Shabada Guru offers a prayer to have His grace to get attached to His Naam which brings peace. Stability of the mind while alive and stability for the soul after death is sought through displaying sincere love for Him in Gurbani. Now let’s look at Vaakas from Asa Dee Vaar [462] on 464 Sri Guru Granth Sahib Ji
ਪਉੜੀ ॥ ਆਪੀਨ੍ਹ੍ਹੈ ਭੋਗ ਭੋਗਿ ਕੈ ਹੋਇ ਭਸਮੜਿ ਭਉਰੁ ਸਿਧਾਇਆ ॥ ਵਡਾ ਹੋਆ ਦੁਨੀਦਾਰੁ ਗਲਿ ਸੰਗਲੁ ਘਤਿ ਚਲਾਇਆ ॥ ਅਗੈ ਕਰਣੀ ਕੀਰਤਿ ਵਾਚੀਐ ਬਹਿ ਲੇਖਾ ਕਰਿ ਸਮਝਾਇਆ ॥ ਥਾਉ ਨ ਹੋਵੀ ਪਉਦੀਈ ਹੁਣਿ ਸੁਣੀਐ ਕਿਆ ਰੂਆਇਆ ॥ ਮਨਿ ਅੰਧੈ ਜਨਮੁ ਗਵਾਇਆ ॥੩॥
Pa▫oṛī. Āpīnĥai bẖog bẖog kai ho▫e bẖasmaṛ bẖa▫ur siḏẖā▫i▫ā. vadā ho▫ā ḏunīḏār gal sangal gẖaṯ cẖalā▫i▫ā. Agai karṇī kīraṯ vācẖī▫ai bahi lekẖā kar samjẖā▫i▫ā. Thā▫o na hovī pa▫uḏī▫ī huṇ suṇī▫ai ki▫ā rū▫ā▫i▫ā. Man anḏẖai janam gavā▫i▫ā. ||3||
In Essence: After having enjoyed revetments, the body becomes heap of ashes and the soul goes away. When mortal dies, soul is led away restrained, and mortal’s account of good and bad deeds is explained. Being at fault, the mortal gets no place and then no bewailing is cared about either. Thus, the blind (in Maya) mortal wastes his life.
To understand above stanza, we must look at the second stanza of Asa Dee Vaar as well, here it is:
ਪਉੜੀ ॥ ਨਾਨਕ ਜੀਅ ਉਪਾਇ ਕੈ ਲਿਖਿ ਨਾਵੈ ਧਰਮੁ ਬਹਾਲਿਆ ॥ ਓਥੈ ਸਚੇ ਹੀ ਸਚਿ ਨਿਬੜੈ ਚੁਣਿ ਵਖਿ ਕਢੇ ਜਜਮਾਲਿਆ ॥ ਥਾਉ ਨ ਪਾਇਨਿ ਕੂੜਿਆਰ ਮੁਹ ਕਾਲ੍ਹ੍ਹੈ ਦੋਜਕਿ ਚਾਲਿਆ ॥ ਤੇਰੈ ਨਾਇ ਰਤੇ ਸੇ ਜਿਣਿ ਗਏ ਹਾਰਿ ਗਏ ਸਿ ਠਗਣ ਵਾਲਿਆ ॥ ਲਿਖਿ ਨਾਵੈ ਧਰਮੁ ਬਹਾਲਿਆ ॥੨॥
Pa▫oṛī. Nānak jī▫a upā▫e kai likẖ nāvai ḏẖaram bahāli▫ā. Othai sacẖe hī sacẖ nibṛai cẖuṇ vakẖ kadẖe jajmāli▫ā. Thā▫o na pā▫in kūṛi▫ār muh kālĥai ḏojak cẖāli▫ā. Ŧerai nā▫e raṯe se jiṇ ga▫e hār ga▫e sė ṯẖagaṇ vāli▫ā. Likẖ nāvai ḏẖaram bahāli▫ā. ||2||
In Essence: After creating beings, they are made subject to Dharma - judgment. Under that, based on the truth, decision is taken and faulty ones are taken out. Such false beings get no place and get dishonored through His justice and go through miseries; who are absorbed in your Name oh Prabh! They pass [that test], the cheaters get defeated. Thus, Almighty has established the Justice.
What is all this? There is indeed His justice established [stanza 2]. It is stated in very simple language that after death the soul is taken to have justice as per the deeds done through the given body, no bewailing of the soul is heard, and justice is served. What kind of justice, Guru doesn’t give detail save for hinting about bad time. It is again left to Him because it is His realm. Now talking about reincarnation, why Guru Nanak Dev is saying all that which occurs after death? Why he has to go into so much detail about what occurs after death? There are people who say that the Gurus and Bhagatas didn’t want to get into controversy about all this, so they kept giving such references. Wait a minute, where is the proof of this assumption? We all know that in their Bani, they openly question many prevailed concepts and beliefs without caring about the controversies, why only in case of “reincarnation” they should become hesitant. Actually they have a concept of the Creator, His Ordinance and a path that leads to merge with the Creator. They believe that there are those who are into Maya, and He keeps them into Maya through various existences. And there are those who are into His love, He takes them out of this cycle, and He keeps them with Him. How it occurs they keep explaining through various Shabadas. If the concept of incarnation of the soul is taken out of Gurbani, the importance of “Naam – Simran” carries no value because it is solely done to have His grace to get united with Him and to avoid getting into a womb again. Sikhi is not designed to satisfy scientific minds; it is all about experience of the Guru who envisions the Creator and enables the followers to envision Him within and out certainly.
Remaining in Maya leads to going into existences. Once it is abandoned, the Creator is envisioned. If He is envisioned, interest in Maya is gone. When interest in Maya is gone, the soul’s going into existence stops.
Systematically Guru Nanak Dev expresses this whole concept of His path on 1030 Sri Guru Granth Sahib Ji
ਰਾਮ ਨਾਮੁ ਗੁਰ ਬਚਨੀ ਬੋਲਹੁ ॥ ਸੰਤ ਸਭਾ ਮਹਿ ਇਹੁ ਰਸੁ ਟੋਲਹੁ ॥ ਗੁਰਮਤਿ ਖੋਜਿ ਲਹਹੁ ਘਰੁ ਅਪਨਾ ਬਹੁੜਿ ਨ ਗਰਭ ਮਝਾਰਾ ਹੇ ॥੪॥
Rām nām gur bacẖnī bolhu. Sanṯ sabẖā mėh ih ras tolahu. Gurmaṯ kẖoj lahhu gẖar apnā bahuṛ na garabẖ majẖārā he. ||4||
In Essence: Utter the Name of all pervading Creator through Guru Shabada; find His Name – nectar in the company of Saints. Find your real place [with our origin, the Creator] through Guru – guidance, and then you will not caste into a womb again.
(ਹੇ ਭਾਈ!) ਗੁਰੂ ਦੀ ਬਾਣੀ ਦੀ ਰਾਹੀਂ ਪਰਮਾਤਮਾ ਦਾ ਨਾਮ ਸਿਮਰੋ (ਆਤਮਕ ਆਨੰਦ ਮਿਲੇਗਾ, ਪਰ ਇਹ ਆਨੰਦ ਸਾਧ ਸੰਗਤਿ ਵਿਚ ਪ੍ਰਾਪਤ ਹੁੰਦਾ ਹੈ) ਸਾਧ ਸੰਗਤਿ ਵਿਚ ਜਾ ਕੇ ਇਸ ਆਨੰਦ ਦੀ ਭਾਲ ਕਰੋ। ਗੁਰੂ ਦੀ ਮਤਿ ਤੇ ਤੁਰ ਕੇ ਆਪਣਾ ਉਹ ਆਤਮਕ ਟਿਕਾਣਾ ਲੱਭੋ ਜਿਥੇ ਪਹੁੰਚ ਕੇ ਮੁੜ ਜਨਮ ਮਰਨ ਦੇ ਗੇੜ ਵਿਚ ਨਾਹ ਪੈਣਾ ਪਏ।੪।
Gurmat revolves around this concept which is based on the idea of suffering through bonds of Maya, going through existences and a solution to end both kinds of sufferings. In above Vaakas, in a nut shell Guru Nanak dev has explained his path and the goal of life. Please remember that Guru Nanak refers here to reincarnation as well because that is a part of his ideology. It is repeatedly said that nothing goes with us, on 191Sri Guru Granth Sahib Ji Mehla 5
ਸਾਸਿ ਸਾਸਿ ਪ੍ਰਭੁ ਮਨਹਿ ਸਮਾਲੇ ॥ ਸੋ ਧਨੁ ਸੰਚਹੁ ਜੋ ਚਾਲੈ ਨਾਲੇ ॥੩॥
Sās sās parabẖ manėh samāle. So ḏẖan sancẖahu jo cẖālai nāle. ||3||
In Essence: With every breath keep Prabh in the heart, gather [this wealth of Naam] that wealth that goes with you.
Where His Name goes with the soul?
Well, it is clear this worldly wealth doesn’t go with us, we see that. How His Name goes with us? Where we go? If there is no reincarnation, what Guru ji is talking here?
(ਹੇ ਮੇਰੇ ਭਾਈ!) ਹਰੇਕ ਸਾਹ ਦੇ ਨਾਲ ਪਰਮਾਤਮਾ ਨੂੰ ਆਪਣੇ ਮਨ ਵਿਚ ਸਾਂਭ ਰੱਖ। ਉਹ (ਨਾਮ-) ਧਨ ਇਕੱਠਾ ਕਰ ਜੇਹੜਾ ਤੇਰੇ ਨਾਲ ਸਾਥ ਕਰੇ।੩।
In Anand Sahib, in very simple way, Guru states that nobody goes with the soul as it departs but the Guru –teachings and the love of Akalpurakh: On 918 Mehla 3
ਏ ਮਨ ਪਿਆਰਿਆ ਤੂ ਸਦਾ ਸਚੁ ਸਮਾਲੇ ॥ ਏਹੁ ਕੁਟੰਬੁ ਤੂ ਜਿ ਦੇਖਦਾ ਚਲੈ ਨਾਹੀ ਤੇਰੈ ਨਾਲੇ ॥ ਸਾਥਿ ਤੇਰੈ ਚਲੈ ਨਾਹੀ ਤਿਸੁ ਨਾਲਿ ਕਿਉ ਚਿਤੁ ਲਾਈਐ ॥ ਐਸਾ ਕੰਮੁ ਮੂਲੇ ਨ ਕੀਚੈ ਜਿਤੁ ਅੰਤਿ ਪਛੋਤਾਈਐ ॥ ਸਤਿਗੁਰੂ ਕਾ ਉਪਦੇਸੁ ਸੁਣਿ ਤੂ ਹੋਵੈ ਤੇਰੈ ਨਾਲੇ ॥ ਕਹੈ ਨਾਨਕੁ ਮਨ ਪਿਆਰੇ ਤੂ ਸਦਾ ਸਚੁ ਸਮਾਲੇ ॥੧੧॥
Ė man pi▫āri▫ā ṯū saḏā sacẖ samāle. Ėhu kutamb ṯū jė ḏekẖ▫ḏā cẖalai nāhī ṯerai nāle. Sāth ṯerai cẖalai nāhī ṯis nāl ki▫o cẖiṯ lā▫ī▫ai. Aisā kamm mūle na kīcẖai jiṯ anṯ pacẖẖoṯā▫ī▫ai. Saṯgurū kā upḏes suṇ ṯū hovai ṯerai nāle. Kahai Nānak man pi▫āre ṯū saḏā sacẖ samāle. ||11||
In Essence: Oh my mind! Always contemplate on the Eternal Almighty. This family you behold will not go with you (as you will depart). When it will not depart along with you then why to get attached to it? Never do a deed upon which eventually you have to repent. Listen to True Guru Instruction, it shall be with you. Nanak says oh dear mind! Always meditate on the Eternal Akalpurakh.
So where do we go after death? Why only Guru – teachings and His love go with us?
These answers can be found in the following Guru Vaakas on 62 Sri Guru Granth Sahib Ji Sri Raag, Mehla 1
ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥ ਚਿਤੇ ਦਿਸਹਿ ਧਉਲਹਰ ਬਗੇ ਬੰਕ ਦੁਆਰ ॥ ਕਰਿ ਮਨ ਖੁਸੀ ਉਸਾਰਿਆ ਦੂਜੈ ਹੇਤਿ ਪਿਆਰਿ ॥ ਅੰਦਰੁ ਖਾਲੀ ਪ੍ਰੇਮ ਬਿਨੁ ਢਹਿ ਢੇਰੀ ਤਨੁ ਛਾਰੁ ॥੧॥
Sirīrāg mėhlā 1. Cẖiṯe ḏisėh ḏẖa▫ulhar bage bank ḏu▫ār. Kar man kẖusī usāri▫ā ḏūjai heṯ pi▫ār. Anḏar kẖālī parem bin dẖėh dẖerī ṯan cẖẖār. ||1||
In Essence: The entire painted mansions with white washed beautiful doors we see, were constructed to please the mind in Maya – love (It was all a game of Maya – love); this body crumbles without the love of Akalpurakh.
Interestingly both the beautiful mansions and body devoted to Maya crumble here, both don’t go with the soul; this idea is elaborated further in the next Guru Vaakas:
ਹੇ ਮਨ! ਜਿਵੇਂ ਬੜੇ ਚਾਉ ਨਾਲ ਉਸਾਰੇ ਹੋਏ ਚਿੱਤਰੇ ਹੋਏ ਮਹਲ-ਮਾੜੀਆਂ (ਸੁੰਦਰ) ਦਿੱਸਦੇ ਹਨ, ਉਹਨਾਂ ਦੇ ਸਫ਼ੈਦ ਬਾਂਕੇ ਦਰਵਾਜ਼ੇ ਹੁੰਦੇ ਹਨ। (ਪਰ ਜੇ ਉਹ ਅੰਦਰੋਂ ਖ਼ਾਲੀ ਰਹਿਣ ਤਾਂ ਢਹਿ ਕੇ ਢੇਰੀ ਹੋ ਜਾਂਦੇ ਹਨ, ਤਿਵੇਂ ਮਾਇਆ ਦੇ ਮੋਹ ਵਿਚ ਪਿਆਰ ਵਿਚ (ਇਹ ਸਰੀਰ) ਪਾਲੀਦਾ ਹੈ, ਪਰ ਜੇ ਹਿਰਦਾ ਨਾਮ ਤੋਂ ਸੱਖਣਾ ਹੈ, ਪ੍ਰੇਮ ਤੋਂ ਬਿਨਾ ਹੈ, ਤਾਂ ਇਹ ਸਰੀਰ ਢਹਿ ਕੇ ਢੇਰੀ ਹੋ ਜਾਂਦਾ ਹੈ (ਵਿਅਰਥ ਜਾਂਦਾ ਹੈ)।੧।
ਭਾਈ ਰੇ ਤਨੁ ਧਨੁ ਸਾਥਿ ਨ ਹੋਇ ॥ ਰਾਮ ਨਾਮੁ ਧਨੁ ਨਿਰਮਲੋ ਗੁਰੁ ਦਾਤਿ ਕਰੇ ਪ੍ਰਭੁ ਸੋਇ ॥੧॥ ਰਹਾਉ ॥
Bẖā▫ī re ṯan ḏẖan sāth na ho▫e. Rām nām ḏẖan nirmalo gur ḏāṯ kare parabẖ so▫e. ||1|| rahā▫o.
In Essence: The body and the wealth do not accompany with anyone, the only pure wealth is Name of All pervading Prabh which He gifts through the Guru. {Pause]
The word pure is used for His Name because unlike other wealth it goes with the soul, this is understood if the whole context is kept in the mind while reading these Guru Vaakas.
ਹੇ ਭਾਈ! ਇਹ ਸਰੀਰ ਇਹ ਧਨ (ਜਗਤ ਤੋਂ ਚਲਣ ਵੇਲੇ) ਨਾਲ ਨਹੀਂ ਨਿਭਦਾ। ਪਰਮਾਤਮਾ ਦਾ ਨਾਮ (ਐਸਾ) ਪਵਿਤ੍ਰ ਧਨ ਹੈ (ਜੋ ਸਦਾ ਨਾਲ ਨਿਭਦਾ ਹੈ, ਪਰ ਇਹ ਮਿਲਦਾ ਉਸ ਨੂੰ ਹੈ) ਜਿਸ ਨੂੰ ਗੁਰੂ ਦੇਂਦਾ ਹੈ ਜਿਸ ਨੂੰ ਉਹ ਪਰਮਾਤਮਾ ਦਾਤਿ ਕਰਦਾ ਹੈ।੧।ਰਹਾਉ।
ਰਾਮ ਨਾਮੁ ਧਨੁ ਨਿਰਮਲੋ ਜੇ ਦੇਵੈ ਦੇਵਣਹਾਰੁ ॥ ਆਗੈ ਪੂਛ ਨ ਹੋਵਈ ਜਿਸੁ ਬੇਲੀ ਗੁਰੁ ਕਰਤਾਰੁ ॥ ਆਪਿ ਛਡਾਏ ਛੁਟੀਐ ਆਪੇ ਬਖਸਣਹਾਰੁ ॥੨॥
Rām nām ḏẖan nirmalo je ḏevai ḏevaṇhār. Āgai pūcẖẖ na hova▫ī jis belī gur karṯār. Āp cẖẖadā▫e cẖẖutī▫ai āpe bakẖsaṇhār. ||2||
In Essence: The Name of Almighty is pure; one gets it if the Giver (Akalpurakh) gives. Whose friends are the Guru and Akalpurakh, he or she is not questioned hereafter because the Creator Himself saves ad forgives such a person.
Why His Name is pure wealth? It is so because it goes with the soul, unlike the wealth and the body. What does mean by “ਆਗੈ Āgai/ hereafter, next? It is about after life time.
ਪਰਮਾਤਮਾ ਦਾ ਨਾਮ ਪਵਿਤ੍ਰ ਧਨ ਹੈ (ਤਦੋਂ ਹੀ ਮਿਲਦਾ ਹੈ) ਜੇ ਦੇਣ ਦੇ ਸਮਰੱਥ ਹਰੀ ਆਪ ਦੇਵੇ। (ਨਾਮ-ਧਨ ਹਾਸਲ ਕਰਨ ਵਿਚ) ਜਿਸ ਮਨੁੱਖ ਦਾ ਸਹਾਈ ਗੁਰੂ ਆਪ ਬਣੇ, ਕਰਤਾਰ ਆਪ ਬਣੇ, ਪਰਲੋਕ ਵਿਚ ਉਸ ਉੱਤੇ ਕੋਈ ਇਤਰਾਜ਼ ਨਹੀਂ ਹੁੰਦਾ। ਪਰ ਮਾਇਆ ਦੇ ਮੋਹ ਤੋਂ ਪ੍ਰਭੂ ਆਪ ਹੀ ਬਚਾਏ ਤਾਂ ਬਚ ਸਕੀਦਾ ਹੈ, ਪ੍ਰਭੂ ਆਪ ਹੀ ਬਖ਼ਸ਼ਸ਼ ਕਰਨ ਵਾਲਾ ਹੈ।੨।
Please note it down, Guru Ji starts with the big things created in the love of Maya, and then explains that without His love everything crumbles {perishable]. The real pure wealth is His Name. The mortal who is lucky to have friendship of the Guru and the Creator, is free from any questioning that occurs hereafter; the reason is this that the Creator Himself saves and forgives such mortal. This thought can become easier to understand if we recall the second and the third stanzas of Asa Dee Var quoted above in which Guru Nanak Dev says that one’s deeds are subject to justice. Here once one is got involved in Him through the Guru and ignore the Maya - love, this “hereafter – questioning” is eliminated. Now look at another Guru Vaakas to understand how after death, Maya – lovers appear looted; however, Prabh lovers loose nothing but gain by having His Name; these Vaakas are on 756 Sri Guru Granth Sahib Ji Mehla 3
ਸੁਇਨਾ ਰੁਪਾ ਪਾਪ ਕਰਿ ਕਰਿ ਸੰਚੀਐ ਚਲੈ ਨ ਚਲਦਿਆ ਨਾਲਿ ॥ ਵਿਣੁ ਨਾਵੈ ਨਾਲਿ ਨ ਚਲਸੀ ਸਭ ਮੁਠੀ ਜਮਕਾਲਿ ॥੨੭॥
Su▫inā rupā pāp kar kar sancẖī▫ai cẖalai na cẖalḏi▫ā nāl. viṇ nāvai nāl na cẖalsī sabẖ muṯẖī jamkāl. ||27||
In Essence: Gold and Silver [wealth] are gathered by committing sins; however, they don’t go with [when one dies]. Without the Name of Akalpurakh nothing goes with the mortals, and thus all are plundered by death.
ਹੇ ਭਾਈ! (ਕਈ ਕਿਸਮ ਦੇ) ਪਾਪ ਕਰ ਕਰ ਕੇ ਸੋਨਾ ਚਾਂਦੀ (ਆਦਿਕ ਧਨ) ਇਕੱਠਾ ਕਰੀਦਾ ਹੈ, ਪਰ (ਜਗਤ ਤੋਂ) ਤੁਰਨ ਵੇਲੇ (ਉਹ ਧਨ ਮਨੁੱਖ ਦੇ) ਨਾਲ ਨਹੀਂ ਜਾਂਦਾ। ਪਰਮਾਤਮਾ ਦੇ ਨਾਮ ਤੋਂ ਬਿਨਾ ਹੋਰ ਕੋਈ ਭੀ ਚੀਜ਼ ਮਨੁੱਖ ਦੇ ਨਾਲ ਨਹੀਂ ਜਾਵੇਗੀ। ਨਾਮ ਤੋਂ ਸੁੰਞੀ ਸਾਰੀ ਲੁਕਾਈ ਆਤਮਕ ਮੌਤ ਦੀ ਹੱਥੀ ਲੁੱਟੀ ਜਾਂਦੀ ਹੈ (ਆਪਣਾ ਆਤਮਕ ਜੀਵਨ ਲੁਟਾ ਬੈਠਦੀ ਹੈ)।੨੭।
ਮਨ ਕਾ ਤੋਸਾ ਹਰਿ ਨਾਮੁ ਹੈ ਹਿਰਦੈ ਰਖਹੁ ਸਮ੍ਹ੍ਹਾਲਿ ॥ ਏਹੁ ਖਰਚੁ ਅਖੁਟੁ ਹੈ ਗੁਰਮੁਖਿ ਨਿਬਹੈ ਨਾਲਿ ॥੨੮॥
Man kā ṯosā har nām hai hirḏai rakẖahu samĥāl. Ėhu kẖaracẖ akẖut hai gurmukẖ nibhai nāl. ||28||
In Essence: For the journey, Prabh’s Name is real stock, hold on to it carefully; this stock is inexhaustible, and it remains with the Guru – followers.
In the above Vaakas, Guru leaves no doubt about what is the need of the soul after death. The rationality cannot help to comprehend the experienced fact.
ਹੇ ਭਾਈ! ਮਨੁੱਖ ਦੇ ਮਨ ਵਾਸਤੇ ਪਰਮਾਤਮਾ ਦਾ ਨਾਮ ਹੀ (ਜੀਵਨ-ਸਫ਼ਰ ਦਾ) ਖ਼ਰਚ ਹੈ। ਇਸ ਸਫ਼ਰ-ਖ਼ਰਚ ਨੂੰ ਆਪਣੇ ਹਿਰਦੇ ਵਿਚ ਸਾਂਭ ਕੇ ਰੱਖੋ। ਇਹ ਖ਼ਰਚ ਕਦੇ ਮੁੱਕਣ ਵਾਲਾ ਨਹੀਂ ਹੈ। ਜੇਹੜਾ ਮਨੁੱਖ ਗੁਰੂ ਦੇ ਦੱਸੇ ਰਸਤੇ ਉਤੇ ਤੁਰਦਾ ਹੈ, ਉਸ ਦੇ ਨਾਲ ਇਹ ਸਦਾ ਲਈ ਸਾਥ ਬਣਾਂਦਾ ਹੈ।੨੮।
Why those people who gather wealth get robbed off it by the death and why Guru - followers who hold on to His Name remain ineffective when both face the death? The answer is very simple: when Maya – lovers depart they leave behind everything they gathered by committing so many sins; however, Guru - followers loose nothing when they depart because they don’t gather Maya to leave behind. They gather only His Name that goes with them [and it helps them in the end too]. Death is for everyone but it robs those off wealth who spend life in gathering it; that is the point here. Again, “after death – talk” is done here. In Gurmat, the concept of reincarnation is actually stressed, and it is repeatedly said that those who do not hold on to His Name are subject to cycle of birth and death. It is impossible to deny it through guessed explanations. On 761 – 762 Sri Guru Granth Sahib Ji, Mehla 5, all reasons are given for this reincarnation belief:
ਸੋਧਤ ਸੋਧਤ ਸੋਧਿ ਤਤੁ ਬੀਚਾਰਿਆ ॥ ਨਾਮ ਬਿਨਾ ਸੁਖੁ ਨਾਹਿ ਸਰਪਰ ਹਾਰਿਆ ॥੪॥
Soḏẖaṯ soḏẖaṯ soḏẖ ṯaṯ bīcẖāri▫ā. Nām binā sukẖ nāhi sarpar hāri▫ā. ||4||
In Essence: By repeatedly analyzing it, I have understood this fact that without Prabh’s Name, there is no peace but a sure defeat.
ਹੇ ਭਾਈ! ਚੰਗੀ ਤਰ੍ਹਾਂ ਪੜਤਾਲ ਕਰ ਕੇ ਨਿਰਨਾ ਕਰ ਕੇ ਅਸੀਂ ਇਸ ਅਸਲੀਅਤ ਉਤੇ ਪਹੁੰਚੇ ਹਾਂ ਕਿ ਪਰਮਾਤਮਾ ਦੇ ਨਾਮ ਤੋਂ ਬਿਨਾ ਆਤਮਕ ਆਨੰਦ ਨਹੀਂ ਮਿਲ ਸਕਦਾ। ਨਾਮ ਤੋਂ ਵਾਂਜੇ ਰਹਿਣ ਵਾਲੇ ਜ਼ਰੂਰ (ਮਨੁੱਖਾ ਜਨਮ ਦੀ ਬਾਜ਼ੀ) ਹਾਰ ਕੇ ਜਾਂਦੇ ਹਨ।੪।
ਆਵਹਿ ਜਾਹਿ ਅਨੇਕ ਮਰਿ ਮਰਿ ਜਨਮਤੇ ॥ ਬਿਨੁ ਬੂਝੇ ਸਭੁ ਵਾਦਿ ਜੋਨੀ ਭਰਮਤੇ ॥੫॥
Āvahi jāhi anek mar mar janmaṯe. Bin būjẖe sabẖ vāḏ jonī bẖarmaṯe. ||5||
In Essence: Many come and go and repeatedly die to be born again. Without knowing the Creator, all their efforts are useless; consequently, they wander through existences.
(ਪਰਮਾਤਮਾ ਦੇ ਨਾਮ ਤੋਂ ਖੁੰਝ ਕੇ) ਅਨੇਕਾਂ ਪ੍ਰਾਣੀ (ਮੁੜ ਮੁੜ) ਜੰਮਦੇ ਹਨ ਮਰਦੇ ਹਨ। ਆਤਮਕ ਮੌਤ ਸਹੇੜ ਸਹੇੜ ਕੇ ਮੁੜ ਮੁੜ ਜਨਮ ਲੈਂਦੇ ਰਹਿੰਦੇ ਹਨ। (ਆਤਮਕ ਜੀਵਨ ਦੀ) ਸੂਝ ਤੋਂ ਬਿਨਾ ਉਹਨਾਂ ਦਾ ਸਾਰਾ ਹੀ ਉੱਦਮ ਵਿਅਰਥ ਰਹਿੰਦਾ ਹੈ, ਉਹ ਅਨੇਕਾਂ ਜੂਨਾਂ ਵਿਚ ਭਟਕਦੇ ਰਹਿੰਦੇ ਹਨ।੫।
By all means, what GuruJi says here cannot be verified with any rational measure,but being His followers we must believe what he says if we want to be successful in pursuing the Guru – path. If rationality still bothers us, it is obvious that our rationality is our Guru not Guru Nanak dev. If reincarnation is not a part of Sikhi then why, in Gurbani, after death inevitable - questioning on the deeds is refereed to? If this wealth and body do not go with us then why His Name and Guru – teachings said to go with us and where? Why stress is given on “after – death”? Why detachment to Maya is mandatory? Why Guru Ji talks about a state of mind where acknowledgment of the genders disappears [685 Sri Guru Granth Sahib Ji Mehla 1]? Why Guru stresses on “luck”? In rationality, there is no luck but coincidence. In Gurbani, destiny is repeatedly referred. His grace and meeting of a Guru are left solely on “luck”
There is no proof in Sri Guru Granth Sahib where Guru speaks against the concept of reincarnation. Guru Ji verifies it repeatedly. Those people, who truly want to follow Guru Nanak, must understand this fact once for all that without attaching to Him our souls do not get stability. Those who are blessed with intellectuality that leads them to hyper rationality and have become able to distort The Guru – message, let them enjoy the swings of their own coined philosophy? Remember the following Guru Vaakas on 40 Sri Guru Granth Sahib Ji Mehla 4
ਬਿਨੁ ਭਾਗਾ ਸਤਿਗੁਰੁ ਨਾ ਮਿਲੈ ਘਰਿ ਬੈਠਿਆ ਨਿਕਟਿ ਨਿਤ ਪਾਸਿ ॥ ਅੰਤਰਿ ਅਗਿਆਨ ਦੁਖੁ ਭਰਮੁ ਹੈ ਵਿਚਿ ਪੜਦਾ ਦੂਰਿ ਪਈਆਸਿ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਭੇਟੇ ਕੰਚਨੁ ਨਾ ਥੀਐ ਮਨਮੁਖੁ ਲੋਹੁ ਬੂਡਾ ਬੇੜੀ ਪਾਸਿ ॥੩॥
Bin bẖāgā saṯgur nā milai gẖar baiṯẖi▫ā nikat niṯ pās. Anṯar agi▫ān ḏukẖ bẖaram hai vicẖ paṛ▫ḏā ḏūr pa▫ī▫ās. Bin saṯgur bẖete kancẖan nā thī▫ai manmukẖ lohu būdā beṛī pās. ||3||
In Essence: Without luck, the True Guru is not met even if a person sits daily near the Guru in the house. (Why? The answer follows) when one is enveloped in ignorance and doubts, a curtain is drawn between the Creator and him or her; therefore, the Creator appears far away. Without meeting (truly Guru - meeting means following the True Guru without a doubt] the True Guru, the mortal doesn’t become gold [doesn’t obtain virtues]. Thus, like the iron one drowns even though Guru - boat is close by.
ਚੰਗੀ ਕਿਸਮਤਿ ਤੋਂ ਬਿਨਾ ਗੁਰੂ ਨਹੀਂ ਮਿਲਦਾ (ਤੇ ਗੁਰੂ ਤੋਂ ਬਿਨਾ ਪਰਮਾਤਮਾ ਦਾ ਮਿਲਾਪ ਨਹੀਂ ਹੁੰਦਾ, ਭਾਵੇਂ) ਸਾਡੇ ਹਿਰਦੇ ਵਿਚ ਬੈਠਾ ਹਰ ਵੇਲੇ ਸਾਡੇ ਨੇੜੇ ਹੈ, ਸਾਡੇ ਕੋਲ ਹੈ। ਜਿਸ ਜੀਵ ਦੇ ਅੰਦਰ ਅਗਿਆਨਤਾ (ਦੇ ਹਨੇਰੇ) ਦਾ ਦੁੱਖ ਟਿਕਿਆ ਰਹੇ, ਜਿਸ ਨੂੰ ਮਾਇਆ ਦੀ ਭਟਕਣੀ ਲੱਗੀ ਰਹੇ ਉਸ ਦੇ ਅੰਦਰ ਪਰਮਾਤਮਾ ਨਾਲੋਂ ਮਾਇਆ ਦੇ ਮੋਹ ਦਾ ਤੇ ਭਟਕਣਾ ਦਾ ਪਰਦਾ ਬਣਿਆ ਰਹਿੰਦਾ ਹੈ। ਉਸ ਦੀ ਜਿੰਦ ਅੰਦਰ-ਵੱਸਦੇ ਪ੍ਰਭੂ ਨਾਲੋਂ ਦੂਰ ਪਈ ਰਹਿੰਦੀ ਹੈ। ਆਪਣੇ ਮਨ ਦੇ ਪਿੱਛੇ ਤੁਰਨ ਵਾਲਾ ਮਨੁੱਖ (ਮਾਨੋ) ਲੋਹਾ ਹੈ ਜੋ ਗੁਰੂ-ਪਾਰਸ ਨੂੰ ਮਿਲਣ ਤੋਂ ਬਿਨਾ ਸੋਨਾ ਨਹੀਂ ਬਣ ਸਕਦਾ, ਗੁਰੂ-ਬੇੜੀ ਉਸ ਮਨਮੁਖ-ਲੋਹੇ ਦੇ ਪਾਸ ਹੀ ਹੈ, ਪਰ ਉਹ (ਵਿਕਾਰਾਂ ਦੀ ਨਦੀ ਵਿਚ ਹੀ) ਡੁੱਬਦਾ ਹੈ।੩।
Sikhi s not about science; Sikhi is a spiritual experience; it is designed to be one with the Creator from who we all emanate. It is explained what is the cause of this separation, and it is also expressed who and how one gets out of Creator’s staged show. Whom He keeps through various existences in the show are those who are totally lost in Maya. Even while following the Guru, they never get rid of their own thinking which is deeply cemented in their intellectually flavored conceit. And those whom He takes out of this show with His grace are the ones who, even being very much present in His Maya Show, remain detached to it by rejecting its influences in any way, and they totally give up their own thoughts. Those who want to convince the scientists regarding Sikhi must understand that no religion or a faith is based on scientific measures anyway. It is a Message Guru Nanak Dev directly received from the Creator [Majh Kee Vaar Stanza 27 150 Sri Guru Granth Sahib Ji] and passed on to others.
A dear friend of mine wrote to me lately: Gurbani is not for preaching but experiencing. Indeed, it is only for experiencing.
Punjabi interpretation is by Dr Sahib Singh Ji
NOTE: Some people out there are trying to spin the word "incarnation" used in my article. I have taken the concept of the soul and its act of incarnating into a body;when this act is repeated, it becomes reincarnation. As per Gurbani, soul's stability is with its origin, the Creator. Its act of incarnating is its instability[Guru refers to Kisan/Vishnu whose soul is not stable due to his continue act of incarnating,and Guru questions how can he help others to become stabled: Sri Guru Granth Sahib Ji 559 Mehla 3.] "Reincarnation" is described as going into various existences (incarnations) in Gurbani and in the my article. Doubtless,in Gurbani the souls' journey from one incarnation to another is explicitly expressed by using the word "womb and jooni." In no way, these words can be interpreted otherwise. Had I used the word "reincarnation" all the time in my article instead of "incarnation", the "word - spinners" would have stuck to their own belief anyway.On 832 Sri Guru Granth Sahib Ji,in context of incarnations, Guru Nanak expresses the plight of those souls that turn their back to the Guru and the Creator. If the whole Shabada is read, one can easily understand how simply Guru Nanak lays out his message. Those who are interested can check it out. And those who see all Gurbani quotations given in the article in different way, they have every right to do so. I respect that though I disagree with them hundred percent.
PS: My word for incarnation used by Gurdeep Singh Ji is " TRANSMIGRATION OF SOUL "
