Saad(u) Steeek
Sadd(u) bant in Raag Ramkali is recorded on page 923 of Sri Guru Granth Sahib. The sermon that Sri Guru Amar Das Ji gave to all his Sikhs, Sangat and near relatives at the time of his hour of mergence with the light eternal, his great grandson Baba Sundar Ji rendered it in writing. This was included in the Ad(i) Beerh by Guru Arjan Dev Ji when he undertook the task of its editing and compilation.
It has been amply brought home that the Sikhs must accept the death of a person as Lord’s will and treat it with serenity and His command. No one should cry, weep or wail. All rites should be performed according to Gurmat. No Brahmin/Pandit/Purohit should be called as was customary in Hindu society. Books like Garud Puran will not be recited and no rituals of Pind, Patal, Kirya, deeva and picking of Phul (Bones) will be performed. The ceremony of Biban (death of an old man) will not be held. Lord’s name will be meditated upon only. Hold a Sangat of Guru’s Sikh and sing Lord’s praises and contemplate on Gurbani.
Before we go into the exposition of this bani and become aware of the wrong notions generated by some on the basis of this bani, let us know the views of Gurmat on the subject of death. Our lack of awareness of Gurmat is the cause of spreading and introducing many worng rites and customs in our lives. These are all contrary to the sermons of Sri Guru Amar Das Ji as reflected in Sadd(u). It is the duty of every Sikh to remove these ill-conceived customs from their lives.
What is Death?
It is separation of soul from the body. When the soul leaves the body, the living being is considered dead. This soul either merges with the Lord after leaving this body made of five elements or enters some other body of a species.
Death is in Lord’s Hand
The death of a living being is in the hands of the Lord. Eh calls the living beings from this world according to His order/will. Life and death is in His hand. Gurbani says.
Ghaley aveh Nanaka, sadey uthi jahey. (Page 1239)
The Time of Death is Fixed
The time and place of death is fixed before a living being is born.
Marn(u) likhaey mandal meh aey. (Page 685)
Baba Farid Ji says:
Jit(u) dhiarhai dhan vari, sahey laey likhaey.
Malak(u) je kanni sunida, muh(u) dekhaley aey.
Jind(u) vahuti marn(u) var(u) lai jasi parnaey. (Page 1377)
He who completes his living span of life and the fixed time arrives, he cannot escape the over powering by death.
Jis ki pujai audh, tisai kaun(u) rakh-ee. (Page 1363)
No one can save any one from death. It will arrive when it is destined. It is definite.
Avat(u) kinai n rakhia, javat kio rakhia jaey.
(Page 1329)
When the death is inevitable, then why should one feat it? Why should one worry? It falls on everyone and not on an isolated case.
Chinta ka ki keejiai, jo anhoni hoey.
Ih(u) marg(u) sansar ko, Nanak thir(u) nahin koey.
(Page 1429)
Jo aiya so chalsi, sabh ko-ee a-ee variai. (Page 474)
Ghar(i) ghar(i) eho pahucha sadrhey nit pavann(i).
Sadanhara simriai Nanak se deh avann(i). (Page 12)
How Strange is Death ?
Those relatives, close associates who love a living being immensely go and cremate him after his death. Guru Teg Bahadur Ji says:
Ghar ki nar(i) bahut(u) hit ja sio.
Sada rahat sang lagi.
Jab hi hans taji eh kaia.
Prêt prêt kar bhagt. (Page 634)
The body that a person cares for so lovingly, whether it is burnt or buried, it feels nothing. The death is inevitable to a king and a pauper, idiot or a wise person, sinner or a righteous. Like a bubble on water surface, creatures are born and perish everyday. A few out of millions and billions leave their mark one the pages of history.
Causes of Death
Any reason could be the cause of death. Death could be after living complete period of life. It could also be due to illness in young or old age. Sudden death, due to failure of heart or by suicide led by psychological problems are other ways life get terminated. People also die in the battlefield fighting for a righteous cause, ideals and protection of their faith. Such people are martyrs. Whatever be the cause, it must be understood that it occurs by His order. No one can perish without His will. He is the creator of life and cause of death.
Karn(u) kartey vas(i) hai.
Jin(i) kal rakhi dhar(i). (Page 148)
Fear of Death
Why does a common man fear death? There are many reasons.
(a) He feels it is end of life.
(b) Separation from wife, children, parents and other relations.
(c) When the mind is too engrossed pleasures and is not prepared to give up.
(d) Painful conditions of the person on death bed.
By blessing a Sikh with Amrit and attaching him with Lords meditation, Satguru Ji has removed the fear of death from the mind of a Sikh. Death is jut a change of state of being for a Sikh. Sikh is a person who lives in His will. Death means Gods will. He firmly lives the following Gurwak:
Jaman(u) marna hukam(u) hai, bhanai avai jaey.
(Page 472)
Avan jan ik(u) khel(u) banaia.
Agiakari keeni maya.
Nah kich(u) jammai nah kichh(u) marai.
Apan chalit(u) ap hi karai. (page 281)
Jaisey harhat ki mala tind lagat hai.
Ik sakhni hor pher bhariat hai.
Taisey hi ih(u) khel(u) khasam ka.
Jio uski vadiai. (Page 1329)
Sikh Rites at death
1. If a person dies on a bed, do not remove him/her from it and place him/her on the ground. Do not hold any doubt/suspicion regarding the beddings and waste it away. Do not indulge in the traditional rites of Diva. Vatti, Pind, Pattal or donation of a cow. Do not use Tulsi,
2. No Wailing: Recite bani, sing Kirtan or recite Waheguru by the side of the dead person. Accept God’s will happily. This period of his life that he enjoyed with associates, was fixed by Him, because Gurbani says, “Sanjog(u) vijog(u) duey kar chalaveh, lekhey aveh bhag,” Weeping, wailing and breast beating is indicative off spiritual weakness and against the principles of Sikhism.
Jini pachhata hukam(u) tin kadey n rovana. (Page 523)
Sat(i) gur(i) bhanai apney beh parrvar(u) sadaia.
Mat mai(n) pichhai koi rovasi so mai(n) mool n bhaia.
(Page 923)
We ger right guidance of this principle from the episode related to the death of Baba Atal Ji.
Birth of Baba Atal Ji: Baba Atal Raj Ji was born to Mata Nanak Ji in 1619. He was always engrossed in Lords worship. He was an epitome of love and stability. Many spiritual powers were taking birth in him. Once, when he was playing with the some friends, it became late in the evening and one of his playmate was asked to continue with this turn the next day. When the playmate did not turn up to participate in the game text day, Baba Ji was told that their playmate had expired last night due to snake bite. Very casually, Baba Ji said that he was feigning and with his other playmates, reached his home. He than proded the dead body with his stick and asked him to complete his turn at their game which had been left half way last evening. As soon as Baba Atal Raj Ji touched the dead body of his friend, it rose and went with them to complete the game. The news spread in the whole city that Baba Atal Raj Ji is as good as his father is. When Guru Ji heard the episode, he said, “Who is this rival of God born in our house.”? When Baba Atal Ji heard those words from his father Guru Hargobinid Sahib, he went into a deep trance and meditation and surrendered his life to the Almighty. Guru Sahib performed the cremation very respectfully and thanked God for saving the honour. Many Sikhs came for condolence but he advised them to be patient state of mind, he asked “You did not feel any remorse.” Why so? Guru Ji said, “ Please draw a line on the ground.” Sain Das draw a line. Then Guru Ji asked him to obliterate it. Sain Das did as he was commanded. Guru Ji now asked, “Sain Das! did you feel happy when you drew the line?” “ On what account my Lord! You ordered me to draw a line, I did it, “said Sain Das. “Did you feel unhappy at obliterating it?” asked Guru Sahib. “O Lord, You asked me to remove it and I didi it. Where is the reason to feel sorry?” said Sain Das. “ O Sain Das! this is what his play of the world is. This line like body comes into existence by His order and gets wiped out by his command. By residing in His order and will, one does not feel happiness or remorse. Baba Atal Raj was like a line in this Universe. Therefore feel nothing of his departure.”
3. Whether the deceased is a young child or an elderly person, Sikhism has the tradition of cremation and that method of disposal of a body is considered the best. If adequate arrangements for cremation are not available, the body may be disposed off suitably in any other way. No doubt or suspicion should be observed nor that of the time of the day or night.
4. The deceased body should be bathed and dressed in neat and clean clothes. He then should be placed on a plank and supplication of the demise be made. Recitation of Gurbani should continue till the bating of the corpse. Do not remove the kakaarrs from the body. Before setting out for cremation ground, observe no doubt about burning of hearth or fire in the house. Taking out of Biban in the event of the death of an old man is prohibited in Sikhism.
5. Keep sining Shabad-Kirtan till the funeral procession reaches the cremation ground/site. The dead body will not be kept on the platform as is done by followers of Brahmanism and no pitcher will be broken as per their traditions. 741
6. When the pyre is being prepared, all assembled must recite Jap(u) Ji Sahib Path. There is no need to sprinkle saffron water or petals of flower around the pyre. Brahmanism has different customs for the death of an old man, a young man, a child, a married woman or a widow and unmarried girl. These have no place in Gurmat. After the path of Jap(u) Ji is completed, all must assemble in Ardas and thereafter the pyre is set ablaze. Any close relative, friend or family member can light the pyre. It is not mandatory that it should be done by son alone.
7. Waiting for the fire to engulf the pyre, all participants should assemble a few yards away and sing Shabad Kirtan or reflect some composition of Gurbani related to the occasion. No rites as applicable in Brahmanism will be performed.
8. Once the fire engulfs the pyre completely, ‘Sohila’ Bani is recited and Ardas made. Thereafter, all friends and relatives can disperse and return home. It is not necessary to bath on reaching home, nor is there need to have water sprinkled on oneself. These actions are associated with piety and defilement and are connected with worship of Varun-the god of water. A Sikh of Guru has nothing to do with such doubts and suspicions. Those who had been sitting by the side of dead body may have a wash to restore their alertness.
9. On returning home, a Sahaj Path of Sri Guru Granth Sahib may be commenced either at home or in a near by Gurudawara. All family members and close friends should take part in the recitation of Sahaj Path. If an able scholar or expositionist can explain hymns related to the occasion, and Sikh philosophy, it would help and should be organized.
10. On third or fourth day, when it is felt that the ashes of the cremated body must have cooled down, a few members of eh family and close friends/ relatives should go to the place of cremation, sprinkle some water on the ashes, collect the entire burnt material in a bag. Unburnt bones (commonly called Phul) are not to be picked separately. There is no need to sprinkle water mixed with milk. No joss need will be burnt at the place of cremation. The day of the week, the time of the day should never be a consideration for collection of ashes. The whole procedure simple as it is, is called “Taking Care of Ashes” in Gurmat (Angeethey the Sambhal).
11. Reaching the ashes at Kiratpur, Kartarpur of Haridawar is pure apostasy and ignorance . all the ashes collected should be immersed in flowing stream/river nearby. If there is no such water source near by, then these may be buried in a deep pit.
12. Tenth day from the day of death is the day of culmination of all rites pertaining to the death. It is not a well defined day or a day in the strict sense. It can be a day earlier or later according to the convenience of the family. This excess time is kept to enable information reach relatives and friends living in other cities. All friends coming to pay condolence should be brought to where Sahaj Path is in progress. No separate place should b fixed to meet them.
13. There is no need to donate items of bedding, clothes, umbrella, fruits, footwear, etc. as is done in Brahmanism. If someone indulges in this infructuous rites, all things should be refused or returned. The management of Gurudawaras must not succumb to any pressure since this will tantamount to disobeying Guru’s command. Very strict warnings are recorded in Gurbani.
Request to the Management
It is the moral duty of the management to run Gurudawaras in accordance with the directions and objectives of Guru. Whenever someone makes donation of such odd items as utensils, bedding, cost etc. they should decline to accept them. Still better would be to preach amongst the Sangat not to make offerings which are prohibited according to the Sikh philosophy. It is a highly absurd argument to say that such donations generate assets for the Gurudawara. Sangat is very magnanimous. An appeal to them can fetch best items for Gurudawaras and use by the Sangat is very magnanimous. An appeal to them can fetch best items for Gurudawaras and use by the Sangat on any religious or social occasion. Such arguments are nothing more than subterfuge. And the items donated at such times more often fall below the standard what befits the house of Guru. Merely, prevailing Brahmanical rites have been fulfilled. No one donates bedding and utensils worth a few hundred rupees after spending lakhs on marriages. How are Sikhs reminded of doing this anti Panthic activity in the events of somebody’s demise? How sad it is that Sikhs have not been able to shed age old traditions that Brahmins had implanted in their psyche. How will Guru feel pleased if we do acts strictly prohibited by him? We come and place fruits in his lap to accept and feel pleased on us? If a man tells his son not to steal, and the son goes and loots/usurp someone’s wealth ad places it before the father for acceptance, would it not cause much distress to the father? We are not doing good to the honour of our Guru who wants us out of hollow rituals. No wine can turn into syrup if its bottle is fixed a label of Sharbat.
Request to the Ardasia Singhs
Loaded with ignorance or in an effort to earn maximum pleasure of the deceased family or hoping to receive large offerings, many of our Ardasias (who makes supplication on behalf of others) make such supplication as “O True Emperor! May the benefit of this Akhand Path, Kirtan and offerings made be received by the departed soul.” This is highly wrong. Guru Sahib has emphasised in Gurbani that one gets in the world hereafter what one has earned here (Nanak agai so miley je khatey ghaley dey). Standing in the presence of the same Lord and giving an impression to the Sangat that benefits are transferable is a very mean and unforgivable deed. All supplication should be done on two aspects. Firstly – what is ethical and He has given us the right – “O Lord! Please grant refuge to the departed soul in Your holy feet” and secondly “grant strength to the family to bear this loss”.
We must well understand that after the death of the person whatever Path or Kirtan is organised is mainly concerned with friends and members of the family who are bearing the pangs of separation. They can now learn the truth of birth and death from Gurbani and acquire the divine strength of living in His will.
14. After the culmination of Akhand/Sahaj Path (Bhog) on the tenth day (it could be earlier also), no other rites or customs are required to be done.
Death Anniversay (Vareehna)
Guru Sahib has not accepted the ideology of ‘Garud Puran’. It describes a difficult path of 46000 Yojas that the deceased person has to travel. According to this book, it takes 360 days for a deceased person to cover it. One has to bear umpteen number of calamities like rain, hurricane, hunger, thirst, heat, darkness, etc. on the way. Therefore, it establishes the need of giving items like umbrella, footwear, fruit, cereals, bedding, etc to the Brahmin who can reach it to the departed soul. In the end, the person has to swim/wade across a river called Vaitarni that is filled with filth, muck, blood and all hateful things. If a Brahmin has been given cow in alms, then the person can swim across holding its tail. Others keep drowning in it.
After covering such arduous path, one comes to Pitar Lok where the person is received by his long dead ancestors. If the death anniversary is not observed in 360 days, the elders are disappointed and close the doors of Pitar Lok after waiting. Now the dead person expresses his anger on his relatives left behind in Mat Lok. It turns into a ghost and causes much harm to them.
Just think!
Lakhs of people die in the world every minute. Then there is no time when some long dead ancestors are not waiting for some one or the other. Therefore, the doors of Pitar Lok should never close.
Such big gossips are vehemently condemned in Gurbani. Gurmat has not accepted the presence of any such Pitar Lok. Thereafter there is no place for observance of Death Anniversary after eleventh months.
Sharadh. Many gullible Sikhs are caught in the suspicions of Sharadh. They prepare meals, carry fruits and reach Gurudawaras on the day the sharadh of any of their ancestor falls according to the Brahminic calculations. If not, they do make offerings of Karhah Parshad in the name of the departed soul. All this is against the teachings of the Guru and no better than irrational customary practice. This wrong or misplaced wisdom needs to be curbed. The management must be very alert in this regard.
The most deplorable state is of those who wear blue turbans, flowing bread with a sword tucked in on their left side at the end of a black sash, when they declare that they are going to eat Sharadh in so and so’s house. We feel ashamed at the insult being meted out to the pious dress prescribed by Guru Sahib and gross / open violation of Sikh ethos. Those who serve such Langer do not remember it the whole year, then why during the periods of Sharadhs? It becomes obvious that they are not going to eat Langer but Sharadhs since Sharadh meal is consumed in the morning when nothing else has been eaten.
Some more Thoughts on Sharadhs
To remove the doubts of imaginary Pitar Lok from the minds of the people, Guru Nanak Dev Ji visited Haridawar. By offering water towards West, he shook the ignorance of the people. For a similar cause, Guru Nanak Dev Ji went to Gaya and through “Diva mera ek naam(u)” hymn, he explained to the people that observing Diva, Vati, Pind, Patal, picking of bones and immersing them at Haridawar, holding of Sharadhs etc or going to Kashi just before death are all falsehoods and worthless deeds. Meditation on the Lord is the only method of making a success of this life and even riddance from these futile rituals and ignorance. Guru Arjan Dev Ji too has inspired his Sikhs to keep away from the teachings of ‘Garud Puran’ and involve in meditation of the Lord to free oneself from these doubts. In Sukhmani Sahib, he says:
Jah mat pita sut mit n bha-ee.
Man uha(n) nam(u) terai sang(i) saha-ee. (Page 264)
and-
Jih marg ke ganey jahey na kosa.
Her(i) ka nam(u) uha(n) sang tosa. (Page 264)
Through the Shabad “Jivat pitr na mania kou muey saradh karahi.” Kabir Ji has questioned the ignorant people that O forgetful people! You say that holding of Sharadhs bestow prosperity. Those who hold Sharadh may think whether these rituals would stop deaths in their homes? Or, would it falling of distress on the family? If not, then in what doubts of prosperity and peace are you caught up?
15. Do not perform any task after obtaining counsel of an astrologer. Do it according to Gurmat, Sikh Rehat Maryada and Gurbani.
Making Resolve or Vow
When some loved one is on his last breaths, the family members and other close relatives make vows of doing forty days penances (Chaliha), Akhand Paths and such like resolves if he recovers. If the person recovers, they attribute it to some of their vows and if he/she dies, then they complain to the Almighty. Some even go to the extent of saying that they will never believe in God nor will they ever go to Gurudawara. If God was there, then their pledge/vow would not have been rejected.
As a matter of fact, all these resolves and vows are their own follies. This is like laying conditions on God or holding Him equal to oneself. Guru Ji has said:
Khasmai karai brabari phir(i) ghairat(i) andir paey.
(Page 474)
and-
Sahib seti hukam(u) n chalai,
Kahi banai ardas. (Page 474)
It has been amply confirmed in Gurbani that:
Sambat(i) saha likhia,
mil(i) kar(i) pavauh tel(u). (Page 12)
Sabhnin chhalan marian
Karta karey su hoey. (Page 469)
These worthless beliefs of making vows have been described by Guru Patishah Ji as futile efforts. What has been obtained by God is bound to happen. See how this aspect has been emphasised.
Jinki chiri dargah pati, tina marna bha-ee (Page 418)
and-
Dhur(i) likhia parvana phirai nahi. (Page 923)
These chalihas and other penances have been described by Guru Ji as obdurate deeds or purposeless insistences. It is only a hypocrisy. How can such people be liked by Guru who perform or indulge in such obduracies? We must become beloved Sikhs of Guru Nanak. Therefore, we must learn to live life according to his command.
Dream : When the deceased is held in much love and affection and the mind has not been prepared by the power of Gurbani, one gets dreams of the deceased person too often. His form appears before the eyes, as if he is with us in some way or the other. One even hears his sound, which infact are one’s own mental aberrations. How can the body that had been cremated with our own hands and it has turned into ashes right before our eyes, re-appear before us? Without a thought to these facts, we are carried away by the dreams and then become susceptible to some imposters or a fake Godmen in search of their solutions. The general environmental in the house is not too comforting due to death and then we acquire more worries on account of mental slavery. Those whose minds are dyed in the hue of Gurbani, are seldom inflicted with such dreams. If at all they are ever effected, it is highly temporary and a passing phase. In some cases of weak heart, they just disappear gradually. Do not feel disturbed by them and run to find a solution.
Desires of Elders : People so often, indulge in rituals on the pretext that, it was the desire of the deceased person that must be fulfilled for his spiritual peace. This is another matter of ignorance.
Tun mera pita hai(n) mera mata.
Tun mera bandhap(u) tun mera bhrata. (Page 103)
Gurdev mata, gurdev pita
Gurdev suami parmesura. (Page 250)
According to the above quotes, we must obey the Guru because he is our father, mother, brother and sister. If any dear one leaves his instructions before his demise, and these happen to be against the tenets of Gurmat, the respect lies not in its fulfilment but rejection since it has been made in ignorance and is contrary to the teachings of the Guru. After all we are proud of our Guru who refused to wear Janeu (sacred thread) in the gathering of the whole family. On his return to Talwandi, when some knowledgeable person of the village counselled him to hold Sharadh of his parents, Guru Nanak Dev Ji said:
Aiya gaiya muia nao(n).
Pichhey patal(i) sadiauh kav.
Nanak manmukh andh(i) piar(u).
Bajh guru duba sansar(u) (Page 138)
We are the Sikhs of that Guru Angad Dev Ji who had given up his ancestral occupation of leading a pilgrimage party every year to the Devi temple after coming into the refuge of Guru Nanak. Guru Amar Das Ji had also done likewise and never visited river
Irony of our ignorance is that we read this Sadd(u) bani many a times on the occurrence of death of a dear one yet, we keep indulging in infructuous rituals without even understanding the meanings of Sadd(u) bani. We wish to be accepted as a Sikh by our external form and that unfortunately is not possible in any period of time. Guru Patishah has said:
So Sikh sakha bandhap(u) hai bha-ee,
je gur kai bhanai vich(i) avai.
Apnai bhanai jo chalai bha-ee,
Vichhurh(i) chota(n) khavai. (Page 601)
Ostentation of Widowhood: Each one of us will leave this body behind according to the great truth depicted in the line.
Jo aia so chalsi sabh(u) koi aee variai. (Page 474)
Someone will go earlier than the other. Who will go when, is only known to the creator. When the husband breathes his last according to the divine will, the wife has to go through many ostentation, of widowhood. She is given all conceivable epithets of kalmuhi, kulachhani, khasam khani, dain, sarpani and what not. She is made to wear white dress as this is symbolic of grief. On the other hand, the husband as a widower has a right to establish a new relationship with a woman of his choice even before the ashes of his wife have cooled in the pyre. As long as the contractors of the religion had their say, the widows were forcibly thrown on to the pyre of their husbands. The third Guru Sahib, had this dastardly custom stopped by a special request to Emperor Akbar who passed a law against it.
Man-woman are fillers of each other. One is no less important than the other. Without one, the life of the other becomes really difficult. On the contrary, according to the existing social structure, if the husband dies earlier, the amount of loss and distress that the wife has to bear is not even felt by his parents, brothers and sisters, causes further agony in her life, instead of sharing her grief and to insult her in the family and society is no small stigma on the face of a society. Gurmat has no place for such ostentations but supports re-marriage of the widows.
Last Warning : Many persons in the attire of a Sikh and in certain cases of a Amritdhari though educated consider it their greatness to perform deeds contrary to the teachings of Guru Sahib. They incite others for every hypocrisy and apostasy. “Forget it!, who treads on the teachings of the Guru? Bani is only to be read. One has to live with society and the world.” Those who do not abstain from speaking such derogatory words, what respect can they harbour in their minds for Guru and Sikhism? One can make a guess. Such people can be called multinational time servers but certainly not Gursikhs. Sangat should be alert against such people.
Homages
When and how did the custom of paying homages to the decreased person start, is difficult to say. But this custom is increasing day by day like a bitter creeper. Every house, whether it is small or big, theist or atheist, religious or non religious desires that their dead be paid homages by the near friends and well-wishers. The members of the family desire that the task be done by the elite personalities of the society. He should be a good orator too who can say a few words of praise for the family and the house. He should be able to create a good impression on the listeners.
Such orators are commonly found in every section of the society who satisfy urges of such houses.
On the termination of Akhand Path/ Sahaj Path held in the memory of the deceased person, Kirtan is performed. Then follows a chain of homages. To speak before Sangat on subject of life and death as taught in Gurbani and that too in the presence of Guru is good practice . but when the speaker starts a volley of adjectives in the praise of the deceased person; traits which never existed in him, it hurts to hear such big lies. Those who knew the deceased person well, laugh in their sleeves and mock at the speaker. Many feel peeved at such tall claims being made by the speakers, since they knew the truth inside out. But the speaker has to say words that would please the family members.
Very often, the speaker starts praising the family members instead of the deceased person. One gets an impression that the family members have organised the function to hear their own adulations. Such persons do not respect and regard the presence of Sri Guru Granth Sahib and the Sangat when they start speaking their train of lies and false claims. And before they commence speaking their words of praise, they themselves address the Sangat as Guru Roop Sadh Sangat.
Honestly speaking, listening to or offering such homages tantamount to killing your consciousness. It is a great sin. The tendency of listening to the false praises of their deceased in the homages is not only prevalent amongst the well read, well educated persons buy many have made it a profession to say flowery words in their homage speeches with an expectation of earning offering from the Sangat and favours from the members of family. They may be succeeding both in making money for their livelihood as well as making fools of the listeners. Seriously thinking, who else can impart the family counsel of accepting divine will and living in peace, than Gurbani? There can be no greater homage than offered by Gurbani. But alas! We the so called Sikhs of the Guru hardly make any effort to understand Gurbani ourselves and make others understand it. Not many of us have understand the importance of Ardas. And if they have, then they still indulge in weaving new yarns every day, wasting their time and contamination the clean image and ideology of the great religion called Sikhism.
Whatever may be, offering fake homages in the presence of Guru Granth Sahib in addition to the Kirtan, Katha or speaking about Gurmat and Ardas is not right. This is absolute apostasy. Thus this wrapped custom must be stopped and put and end to.
And Still more
In most of the Sikh houses where some function in respect of deceased is held, the following lines of Bhai Gurdas Ji are always read:
Gurmukh(i) janam(u) sawar(i) dargah chalia.
Sachi dargah jaey sacha pirh malia. (Vaar 14/19)
By the recitation of these lines, we are made to believe that the departed soul was a Gurmukh (Guru conscious person.) He has made a successful journey of this world and has been able to obtain to obtain his rightful place in the court of the Lord.
Just think!
How to we know that the departed soul has been able to acquire his rightful place in Lord’s court?
Whether he is going to be occupying his de-jure seat, or he will be counted amongst the Gurmukh or he has made a success of his birth or will be a success, depends upon his own deeds and not on the strength of our homages or recitation of the above lines.
As a matter of fact, most of us attend such functions as a formality and go through the routine of listening to the Kirtan and Path. The outcome of such formalities can be no different on most of our minds.
With an unbiased mind, let us think coolly, how far it is correct and justified granting the noble epithets of Gur Sikhs to the deceased during his Bhog. How far is giving him a certificate that he has taken of his rightful place in the court of the Lord is in order? Would it not mean that all this bad deeds performed by him in his life have not effected his soul? Gurbani says:
Jehi surt(i) teha tin rah(u) (Page 25)
and-
jaisa sewai taiso hoey. (Page 223)
according to Gurbani, one gets the fruits of what one sows. All his deed good or bad go with him after his death. His rewards and awards are based on his actions performed in his life.
And what is the idea of reciting these lines after the death of a person. The departed soul is neither hearing nor reading it. What impression can he take from them?
We may indulge in umpteen deceitful acts, lies and falsehood all our life and commit many other mistakes, and at the end of our lives, our children may say of have it said through that we have reached the right or honourable place. It is no small disrespect of the Lord who has divine rule that no soul with tarnished life can reach Him and earn His grace.
Neither our children nor our well wishers behind are appointed Vice Chancellor of the God or Chief Justice of His Supreme Court who can give us certificate of piety or give a verdict of our nobility that we have been accepted in His court. He alone is the Omnipotent and Omniscient, He is the Supreme Judge and Vice chancellor. And He has made an unalterable divine rule that:
Manda changa apna, apey hi kita pavana. (Page 470)
Therefore, we all will be judged according to this divine law.
Instead of reading/ reciting these lines after death. We should be regarding it again and again when still alive so that we can understand its importance. And then we should prepare ourselves consciously by making our life style pure, pious and noble in order to become worthy of acceptance in Lord’s court. At least it will render us a place I the queue of Gurmukhs (Guru conscious people).
Displaying of Deceased Photograph
Beside paying false homage to the deceased person, another wrong tradition that has found a way in Sikhism is the display of a photograph of the deceased in front of Sri Guru Granth Sahib or slightly echeloned. Thus who comes and bows his head before Sri Guru Granth Sahib also pays his respect to the deceased in the same form. Adoring these large sized photographs with garlands have also become a common features, as if a very highly spiritual personality has departed and his memory is being celebrated.
All the same whosoever may be the deceased person, exhibition of his portrait before or in the close vicinity of Sri Guru Granth Sahib is apostasy. It is self will, improper and purposeless. And the office bearers or leaders of many religious institutions sitting in the Sangat do not even speak against such false and anti Gurmat practices.
A much greater irony is that such people who have religious tendencies and posses adequate awareness of Gurmat also make statements of praise in favour of the deceased person instead of saying a word against this self willed tradition. This gives a false assurance to the family that whatever way they have organised and conducted the proceedings was in accordance with Gurmat. No leader, missionary of Raaggi has expressed a word of criticism.
Thus the anti Gurmat traditions get an encouragement are are on the increase day by day.
Which Brahminic tradition is not followed in a Sikh home during the Bhog ceremony of a deceased person. Offerings off clothing, bedding, utensils, fruits, sweets and umbrella are made and displayed before the gatherings. Instead of a Brahmin all these things will be taken away by a Granthi. We seem to be forgetting the follows command and warning of our Guru:
Jab ih gahai bipran ki rit.
Main na karon in ki prafit.
The lines before the above are:
Jab lagg khalsa rahai niara.
Tab lag tej dio main sara.
In case we wish to stop anti Gurmat traditions, our managements, Granthi, preachers, missionaries and every Sikh needs to understand the above lines and act accordingly. Quotes like above will have to be propagated in Sangat. The leaders will hae to come forward fearlessly like Akali Phoola Singh. Every Sikh must be aware of the Sikh Maryada and Sikh principles and will have to preach and propagate them with body, mind and soul. One must raise one’s voice wherever procedure contrary to the Sikh Rehat Maryada is follows. Beside adopting preachings and other means, the quintessence of Sadd(u) Bani of Guru Amar Das Ji that depicts his will in matters related to death rites of a Sikh will have to be explained in clear terms.
Only then would these wrong traditions be removed from the body social of Sikhism.
Cremation according off Hinduism
In a Hindu family when the death of a person is imminent, his sons, wife and other members of the family remove him from the bed and put him on grass, covered with a bed sheet. They make a beacon of kneaded flour, fill it with oil, light it and place it on his palm. A coin of gold or silver is also placed in the beacon for the Brahmin according to the economic standings of the family. They resort to this procedure believing that the soul of the deceased person has to pass through many dark allays where he would need some light source to see around. The becon placed on his palm would provide him with that light.
When a person dies, balls of barley floor are made and placed on leaves which are given away in alms. The Brahmin recites incantations from Purans. He faces the Sun and offers water with his palm. This is the food being sent to the departed soul.
Half way to the cremation ground, the plank carrying the dead body is placed on the ground. An earthenware is carried from home that is broken here and the son or other relatives of the deceased person bursts into a loud wail. It is believed that the soul of the deceased person is still hovering around the body due to long attachment with it. These loud and fearsome noises scare it away from the body.
At the time of cremation, Brahmin recites some more incantations. On the fourth day, the bones of the deceased person are picked from the burnt body, washed in diluted milk, put in a small bag separately, and are taken along with the ashes to Haridawar for immersion in river
It is believed that the soul of a dead person remain hovering around his home in the form of a ghost. Therefore, some relatives are requested to sleep in the same house. The son of the deceased again wails loudly early in the morning every day. This too is done to scare away the soul of the deceased person. This procedure is carried out for 13 days.
Note: As the people are becoming aware, this tradition of wailing is dying its natural death.
Kirya is held on the 13th day and a Brahmin / Pandit perform it. This maryada takes out the soul from the ghost form and puts on the road to Pitar Lok. According to Garud Puran, it has to travel a distance of 88,000 Yojans to reach Pitar Lok. A yojan is about 5 ½ miles long. It takes 360 days to cross filth filed river Vaitarni on the way. Therefore, lamps should be lit during Kirya ceremony to provide him with light all the 360 days.
A lamp is also lit in the
Then the angels of death (Jam) ask for octroi and the account of all charity made by him. This provides some relief and conveniences to the decease person.
An anniversary is held after 11 months. Thereafter the Brahmins are fed on the thit day of the deceased during the period of Sharadhs. This is also like ration to the departed soul.
When an old man dies leaving behind grand children and great grand children, he is honoured at the time of his cremation (Vada Karam). The plank on which his body is taken is decorated with buntings, flowers and colourful cloth. His grand children throw coins, dry dates (Chhoharas) and Makhanas over his dead body while it is taken for cremation. This is called Babaan. On the day of Kirya, a feast for relatives and friend is held.
Puran: These are the volumes written by scholars under the name of sage Vyas. Some opine that these are the creation of Vyas himself. These are 18 in number and the number of slok found in them are 4 lakhs. According to Vishnu Puran, the characteristic of a Puran are:
(i) Creation of the Universe and its destruction, (ii) the hierarchy of the gods and their ancestors. (iii) times of the rule of Manu and the conditions prevailing (iv) the story of Sun and Moon dynasty. Which has these context is called Puran. The names of 18 Purans are as under:
Garud Puran
Hindus are of the opinion that every god has his own means of transport. Ganesh uses a rat to go about , Brahma has a stork, Shiv goes about on an Ox. Similarly Garud is the carrier of Lord Vishnu. In Vishnu Puran, Lord Vishnu narrate the passage that a person follows after his death. He syas:
“After death a person takes the form of a ghost and its size reduces to a thumb. The balls of barley on leaves (Pind) must be donated in alms because this will increase his size equal to a hand in ten days. When the person is about to die, he should be bathed and worship off Salgiram performed. Salgiram destroys all his sins. If at the time of death, a few drops of Salgirm wash is put into his mouth, it will destroy all his sins.
As a heap of cotton turns into ashes when a spark of fire falls on it, similarly a person on death bed is emancipated of all his sins if he utters the word
A lamp should remain lit for eleven days – nights. This lamp lights up the way to the Jam Raj.
These deeds help a person free himself of all the sins in ten days. Those who hear and recite Garud Puran are freed from all sins. The Brahmin who recited this Puran should be honoured with donations of cloths, ornaments, cow, ration, gold and land, failing which necessary benefits are not obtained. If the listener is pleased, O Gaurd , I am also pleased with him who makes charity.”
Some doubts about sadd(u) bani
Many words appearing in this bani are often misquoted by the exegetes and Gianies who are bereft of the knowledge of Gurbani grammar and principles of Sikhism.
Because of the wrong meanings of the words, Keso Gopal pandit, Har(i) sir(i), Pind patal, Puran, Kirya, Diva Phul, Beban etc., many gullible Sikhs still indulge in Brahminic rites and rituals for the deceased even after reading Sadd(u) bani. Many who know, still indulge to maintain their respect in the society or to keep their status intact. Thus they do gross injustice with Guru’s teachings. It is highly unfair to disrespect Guru’s teachings for the sake of false sense of self respect.
Devotion and awareness are essential for a Sikh. There are some who have devotion but lack awareness, such persons make bows for long periods, massage and press the legs of the cot of Sri Guru Granth Sahib, feel the leaves of Sri Guru Granth Sahib with their hands and be happy seeing the divine Shabad by lifting the covers from it. But Guru Ji has said clearly:
Sat(i) gur no sabh(u) ko vekhada
Jeta jagat sansar.
Dithai mukat(i) n hov-ee
Jichar sabad(i) n karey vichar (Page 594)
And worst is that he will which ever direction he is made to go. He will follow any so-called guru, sant, or sadh. Then there are those who have awareness but no devotion. Such people will put other astray by their fake and devotionaless knowledge. they will generate following of simple people who are done in by their glib talk. The third kind have neither devotion nor awareness. They are not fit to be called Gursikhs. That is why a Sikh ask for bibek dan and bharosa dan in his Ardas.
So let us understand here that the Sadd(u) bani that we recite and the teachings recorded there in, hopefully are not being wasted away. If after understanding everything, we are still following the brahminic rites and rituals, making donations of bedding, utensils, fruit, etc. we are surely disrespecting our Guru.
Sadd (u) bani is the will of Guru Amar Das Ji in which he has said that all those rites and rites and rituals that a learned person do in a Hindu home wil not be performed after his death. He has clearly said that only lords praises will be sung and no rites/rituals of pind, patal, diva kirya will be indulged in. he has no need for them.
Much before the event of death of Sri Guru Amar Das Ji. Guru Nanak Dev Ji and counselled the pandits of
Diva mera ek(u) nam(u), dukh(u) vich(i) paia tel(u).
Un(i) chanan(i) oh(u) sokhia, chukka jam sio mey(u).1.
Loka mat ko phakarh(i) paey.
Lakh morhia kar(i) ekathey ek ratti ley bhahey.1.Rahao.
Pind(u) patal(i) meri keso kirya sach(u) nam(u) kartar(u).
Aithai othai agai pachhai eh(u) mera adhar(u).2.
Gang
Sacha navan(u) tan thiai, jan ahinas lagai bhao.3.
Ik loki hor(u) chhamichhari brahman(u) vat(i) pind(u) khaey.
Nanak pind(u) bakhsis ka kabhon nikhutas(i) nahey.4.
Meaning of Difficult Words: Sokhia: dries up; Phakarh(i): mock; Marhia: heap; Bhahey: fire; Kesao: God; Adhar: support; Navai: bathing; Atam rao: soul, life; Ahinis: day and night; Loki: gods of heaven; Chhamichhari: ancestors; Vat(i): from in to balls; Nikhutas(i): ends, finishes;
Meanings: Lord’s name is a beacon for me that lights up my spiritual path, I have put into it the oil of distresses and tribulations of the world. For that divine light, it keeps burnings and I am relieved of my association with the angel of death.
O Folks! Do not take my view lightly. A small spark of fire is enough to reduce lakhs of mounds of wood into cinder and ashes. Thus can Lord’s name destroy sins of many births.
Lord’s
You preach bathing in river
Brahmin offers one barley and millet balls to the gods and the other to the pitars. Thereafter he eats dainty dishes in the house of the host. Hey Nanak! for how long can this ball stay that the Brahman has offered? The ball of His kindness never exhausts.
Guru Nanak says in Majh ki Var:
Aiya gaiya muiya nao(i).
Pichhai patal(i) sadiauh kav.
Nanak manmukh(i) andh (u) piar(u).
Bajh(u) guru duba sansar(u). (Page 138)
(A human being came into the world and left it. His name is forgotten. By making offerings of Pind, only crows are invited. Nothing reaches him. Guru Nanak Dev Ji says that self conscious people established blind love with the worldly items. Without coming into the refuge of Guru, the world is drowning in this blind love.)
Guru Arjan Dev Ji has condemned the fear propagated by Brahmin. In second Ashtapati of Sukhmani, he has refuted the path to the Yam Lok as preached by Hinduism and instead of indulging in such superfluous rituals and rites, one should take refuge and support of the Lord, the Timeless one:
Jah mati pita sut mit n bha-ee.
Man uha nam(u) terai sang(i) sahaee.
Jah maha bhian doot jam dalai.
Tah kewal nam(u) sang(i) terai chalai.
Anik punahcharan kart nahi tarai.
Her(i) ko nam(u) kot(i) pap parharai.
Gurmukh(i) nam(u) japauh man merey.
Nanak pavauh sukh ghanerey.1.
… … … … … …
Jih marg(i) ih(u) jat(u) ikela.
Tah Her(i) nam(u) sang(i) hot suhela.
… … … … … …
Jih marg ke ganey jahey n kosa.
Her(i) ka nam(u) uha sang(i) tosa.
Jih pai(n) dey maha andh gurbara.
Her(i) ka nam sang(i) ujiara.
Jaha panth tera ko n sinjhanu.
Her(i) ka nam tah nal(i) pachhanu.
Jah maha bhian tapat(i) bouh gham.
Tah trikha man tujh(u) akarhai.
Tah Nanak Nanak Her(i) Her(i) amrit(u) barkhai.4.) (Page 264)
The following hymn of Guru Amar Das Ji makes it amply clear what his ideology on the subject was:
Her(i) kit um sewa karah.
Duji sewa karauh n koey ji.
Her(i) ki sewa te manauh chindia phal(u) paiai.
Duji sewa janam birtha jaey ji.1.
Her(i) meri preet(i), reet(i) hai Her(i) meri.
Her(i) meri katha kahani ji.
Gurprasad(i) mera man(u) bheejai.
Eha sew bani Ji.1.Rahao.
Her(i) mera simrit, Her(i) mera Sastr.
Her(i) mera bandhap(u), Her(i) mera bhaee.
Her(i) ki mai(n) bhookh lagey.
Her(i) nam(i) mera man(u) tripatai.
Her(i) mera sak(u) ant(i) hoey sakhai.2.
Her(i) bin(u) hor(i) ras(i) koorhi hai.
Chaldian nal(i) n jaee.
Her(i) mera dhan(u) merai sath(i) chalai.
Jaha hau(n) jao(n) tah jaee.3.
So jhutha jo jhuthey lagai, jhuthey karm kamaee.
Kahai Nanak Her(i) ka bhana hoa.
Kahna kachhu na jaee.4.2.4. (Page 490)
Guru amardas ji’s journey
To places of pilgrims
Many ignorant scholars argue that before he adopted Sikh faith, Guru Amar Das Ji visited Hardawar 19 times in as many years. Therefore, at his death bed he directed his Sikhs that his ashes and mortal remains be taken to Hardawar after his death. It is submitted in the service of these half baked ignorant Gianis that Guru Amar Das Ji came in the refuge of Guru Anged Dev Ji in 1541 and he had left all rites and rituals of Hinduism from that moment onwards. He realised the visits to the places of pilgrims to be a futile exercise. In the remaining life of 34 years from 1541, Guru Ji visited Hardawar once only and that too for preaching. At that time, he had been the occupant of Gurgadi for six years. Guru Ram Das had composed a hymn in Tukhari Raag in respect of this visit of Guru Amar Das Ji, which is as under:
Tirath udam(u) Sat(i) guru kia.
Sabh lok udharan artha. (Page 1116)
Then for him the true and most pious pilgrim place is word of the Guru.
Sacha tirath(u) satsar(i) navan(u).
gurmukh(i) ap(i) bujhaey.
Athsath(i) tirath gur sabad(i) dikhaey.
Tit(u) natai mal jaey. (Page 753)
According to Hindu philosophy, the universe was created by Brahma, it is being sustained by Vishnu while Shiv Ji destroyes it. But in Gurmat, Sat(i) guru ji has said:
Apinai ap(u) sajio, apinai rachio nao.
Duee kudrat(i) sajiai kar(i) asan(u) dhitho chao. (Page 463)
Note: According to the grammar word Janai is in present tense, third person singular. This indicates towards Guru Das Ji. Thus the word ‘Guru Amar Das Ji’ is subject of this action. Thus the meaning would be ‘Guru Amar Das knows.’
‘Janeh’ in the third line is plural of ‘Janai’. Here it has been used in plural form to show respect to Guru Amar Das Ji.
Sadd(u)
The word ‘Sadd(u)’ is used in Punjabi language, which means ‘call’. This is the Prakritic form of Sanskrit word ‘Shavad’. This composition in Raag Ramkali is called Sadd(u) where it, means:
The call of god to guru amar das Ji
This will was in the form of prose. Baba Sunder Ji who was a great grandson of Guru Amar Das Ji and son of Baba Anand Ji gave it a poetic form. For the guidance of the Sikhs or for ever, Guru Arjan Dev Ji recorded it in Sri Ad(i) Grnath.
Ik Onkar Sat(i)gur Prasad(i)
Ramkali. Sadd(u).
Jag(i) data soey bhagat(i) vachhal(u) tih(u) loey jio
Gur sabad(i) samavey, avr(u) n janai loey jio.
Meaning of Difficult Word: Jag(i) data soey: the Almighty who grants boon to the living beings in the world; Jag(i): in the world; Bhagat(i): worship; Vachhal(u): who loves; Bhagat Vahhal(u): who loves the worship; Tih(u) loey: in the three worlds (Sky, nether region and Earth); Gur Sabad(i): through the word of Guru, through the teaching of Guru; Samavey: merges in (Guru Amar Das Ji merges in the Timeless Lord).
Meaning: The Lord who grants blessings to the living beings in this world and He who loves his worshippers in the whole Universe. Guru Amar Das Ji had remained engrossed in Him through Shabad. He does not know anyone else like Him.
Avaro n janeh sabad(i) gur kai, ek(u) nam(u) dhiavhey.
Parsad(i) Nanak Guru Angad param padvi pavhey.
Meaning of Difficult Words : Sabad(i) gur kai: through the teaching of Guru; Dhiavhey: remembers Him, meditates on; Parsad(i): by His kindnss; Param padvi: high status, status of Guru.
Meaning: Guru Amar Das Ji reposed faith on only one Lord. He remains engrossed in Him through Guru’s words, Guru’s teachings. He does not hold anyone else like Him. He meditates only on His name. By the benediction of Guru Nanak and Guru Angad Dev Ji, he has achieved an exalted status. He lives in a state of perpetual stability.
This was Guru Angad Dev Ji’s kindness and the teachings of Guru Nanak Dev Ji that reached a Nigura and a Nithavan. Amar Das at such a high status and considered him fit for the spiritual seat of Guru Nanak.
Aia hakara chalanhara, Her(i) Ram nam(i) samaia.
Jog(i) amar(i) atal(u) atol(u) Thakur.
Bhagat(i) te Her(i) paia.1.
Meaning of Difficult Words : Hakara: call; Chalanhara: to leave (Baba Sunder Ji tells Guru Arjan Dev Ji that a call came to my great grandfather to leave for his heavenly abode.) Amar(u): order; Atal(u): not moveable; Atol(u): one who cannot be estimated; Thakur(u): God, Lord.
Meanings: Guru Amar Das Ji who was engrossed in the name of the Lord, the divine order came for him to leave. Baba Sunder Ji tells us that his great grandfather – Guru Amar Das Ji had realised the imperishable, immoveable and unestimatable Lord through prayers and worship while living in this world.
Her(i) bhana gur bhaia, gur(u) javai Her(i) Prabh pas(i) jio.
Sat(i) gur karey Her(i) peh benti meri paij rakhau ardas(i) jio.
Note: In this stanza, present tense has been used as past tense.
Meaning of Difficult Words : Her(i) bhana: will of the Lord; Gur bhaia: it sounded good to Guru Amar Das Ji; Gur(u) Javai: Guru (Amar Das Ji) got ready to go; Sat(i) gur(u): Guru Amar Das Ji; Her(i) peh: before the Lord.
Meanings: Baba Sunder Ji expresses his views that the call that came to Sat(i) gur Amar Das Ji fromt eh Lord, it pleased Guru Ji. He bowed before the will of the Lord. He got ready to go to Him. Although he knew that he was going in the holy feet of the Lord, yet the prayed before Him to hold his honour aloft and end his cycle of birth and death for ever.
Paij rakhauh Her(i) janah keri Her(i) dehu nam niranjano.
Ant(i) chaldian hoey beli, jamdoot kal(u) nikhanjano.
Meaning of Difficult Words : Her(i) janah keri: of the Lords slaves; Her(i): Hey Lord; Niranjano: bereft of maya; Ant(i): at the final time; Nikhanjano: destroyer.
Meanings: O Lord! behold the honours of your slaves. Grant us Thine name that detaches us fromt the love of maya, so that it accompanies us at the final hour and destroys the death and keep the angels of death (Jamdoot) away.
Sat(i) guru ki benit pai, Her(i) Prabh(i) suni ardas(i) jio.
Her(i) dhar(i) kirpa Sat(i) gur(u) milaia.
Dhan(u) dhan(u) kahai sabas(i) jio.
Meaning of Difficult Words : Sat(i) guru ki benti pai: the prayer made by Guru Amar Das Ji; Her(i) Prabh(i): Lord the dispeller; Dhar(i) Kirpa: by the kindness; Sat(i) gur(u) milaia: Guru Amar Das Ji was merged in Him; Kahai: (Lord) syas.
Meanings: Baba Sundar Ji tells us that the prayer made by Guru Amar Das Ji was heard by the Lord who attached him with his feet. He (Lord) then said, “Bravo, you are great. (Baba Sunder Ji is telling us that all efforts of Guru Ji bore fruits).
Merey sikh sunauh put bhaiho
Merai Her(i) bhana ao mai(n) pas(i) jio.
Her(i) bhana gur bhaia, mera Her(i) Prabh(u) karai sabas(i) jio.
Meaning of Difficult Words : Merey Sikh put bhaiho: O my Sikhs, O my sons, O my brothers; Bhana: has appealed me; Merey Her(i) bhana: it has appealed to my Lord; Gur(u) bhaia: it pleased Guru; Karai sabas(i): says bravo.
Meaning: O my Sikhs! O my Sons! O my brothers! Listen; my Lord has liked it and He has ordered me to come to Him. The will of the Lord has been liked by the Guru. My Lord is appreciating my efforts and calling me Bravo.
Bhagat(u) sat(i) guru purakh(u) soi.
Jis Her(i) Prabh bhana bhavey.
Anand anhad vajeh vajey, Her(i) ap(i) gal(i) melavey.
Meaning of Difficult Words : Anand vajey: music of ecstasy; Anhad: Continuous hearting of divine music, (According to Gurmat it means perpetual attachment in the Lords feet. When a Gurmat practitioner attaches his concentration in the Shabad, all his desires vanish and he remains focused in Lord’s meditation). They do not have to listen the five musical notes as propagated by Yogis.
Anhad sabad(i) suhavvaney, paiai gur vichar(i).
Anhad bani paiai the haumai hoey binas (Page 21)
Meanings: Will of the Lord has been held sweet by the Guru. My Lord is praising me by saying bravo. That man is a saint, a Guru, who accept Lord’s will as sweet. The divine music sounds in his mind perpetually. Lord embraces such a person in His arms.
Tusi put bhai parvar(u) mera.
Man(i) vekhauh kar(i) nirjas(i) jio.
Dhur(i) likhia parvana phirai nahi,
Guru jaey Her(i) Prabh pas(i) jio.3.
Meaning of Difficult Words : Man(i): in the mind; Kar(i) nirjas(i): come to conclusion, to infer; Dhur(i): from the God; Parvana: order; Phirai nahi: cannot be returned.
Meanings: You are my sons, my brother, my family. Think and arrive at conclusion that the divine order cannot be returned or refuted. Now Guru is going to Akal Purakh – the Almighty.
Sat(i)gur(i) bhanai apney, beh parvar(u) sadaia.
Mat mai(n) pichhai koi rovasi, so mai(n) mul(i) n bhaia.
Meaning of Difficult Words : Sat(i)gur(i): the Satguru Ji; Bhanai apney: in His will; Beh: sitting; Mai(n) pichhai: after me.
Meanings: Satguru Amar Das Ji called is whole family and advised them that no one should cry after me, as I don’t like one who cries.
Mit(u) paijai mit(u) bigsai
Jis(u) mit ki paij bhavey.
Tusi vichar(i) dekhauh put bhai.
Herr sat(i) guru painavey.
Meaning of Difficult Words :Paijai: earns respect; Bigsai: blossoms, feels happy; Jis(u): that person; Paij: honour, respect; Bhavey: is liked; Vichar(i): after deliberation; Put bhai: Hey my sons and brothers; Painavey: is giving respect.
Meanings: If you feel happy in the honour being bestowed upon me, then be happy because the who sees a friend being honoured and respected feels ecstatic. O my sons and brother, you all can deliberate and see for yourself that the Almighty is bestowing respect on Guru. Therefore if you are my true sons, then feel happy.
Sat(i) guru partakh(i) hondai, beh raj(u) ap(i) tikaia.
Sabh(i) Sikh bandhap put bhai, Ram Das pair(n) paia.4.
Meaning of Difficult Words : Partakh(i) hondai: when still alive in this body; Raj(u): Gurgadi, Guruship; Tikaia: established Bandhap: relations; Ram Das pairi: on the feet of Ram Das Ji.
Meanings: After counselling all present, Guru Amar Das Ji in his life time appointed Ram Das Ji as Guru. He then asked all his Sikhs, sons and brothers to bow before Guru Ram Das Ji and acknowledge him as his successor.
Antey Sat(i) gur(u) bolia.
Mai(n) pichhey kirtan(u) kariauh nirban(u) jio.
Keso gopal pandit sadiauh.
Her (i) katha parheh puran(u) ji.
Meaning of Difficult Words : Antey: at the time of death; Nirban kirtan: pure kirtan, singing of Lords eulogies; Keso: of long hair; Gopal: Sustainer of the Universe, God; (There are many instance where the words Keso and Gopal have been used for God in Gurbani. Here are some examples:
Kabir keso keso kookiai n soiai asar. (Page1376)
Kesav kales has agh khandan.
Nanak jeevat dars disey.
Pind patal(i) meri keso kiria
Sach(u) nam(u) kartar(u). (Page 829)
Gopal gun nidh(i) sada sangey.
Sarb gun jagdisarai. (Page 1278)
Gopal dars bhetang, safal Nanak so mahoortah.
(Page 729)
Pandit – Gursikh
‘Pandit’ word has been used in plural form, since the last alphabet of Pandit( in Gurmukhi script ) is without aunkarh. If it was indicative of a singular, thenthe form of this word would have been Pandit(u). (gzfvs[). Therefore, it has not been used here for that person who helps in the last rites and rituals of a cremation. Being a plural, here it means Sikhs.
Amongst the Hindus, he who possess knowledge of the six books of their faith, has studied Simritis and, Purans and knows the Vedas is a Pandit. But the Pandits of Gurmat need not possess knowledge of the above books. They need to experience the knowledge of the Lord. The Pandits of Gurmat meaning Sikhs remain Sikhs remain attached in the memory of the Lord. These views are well established by the following quotations from Gurbani.
So pandit(u) jo man parbodhai.
Ram nam atam meh sodhey. (Page 278)
So parhia so pandit(u) beena
Gur sabad(i) karey vichar(u).
Antar(u) khojai tat(u) lahai.
Paey mokh duar(u). (Page 650)
So parhia so pandit bina.
Jinni kamana nao(n).
Pehlo dey jarh andar(i) jamai.
Tan uppar(i) hovai chhaon. (Page 1288)
It is clear from the above examples that Guru Ji is rejecting those pandits who are associated with rites and rituals. True Pandits are those who are tread the path of Sikhism. This is a unique style rejection adopted by Guru Sahib.
The entire bani can be explained in light of Gurbani grammar. Wherever word Pandit has been used as a plural, the last word is free of aunkarh. As a singular it has aunkarh and its transcription in English will be ‘Pandit(u)’. For plural, it is Pandit.
Parh(i) parh(i) ‘pandit(u) ‘bad(u) vakhanai.
Bhitar(i) ho(n) di vast n janai. (Page 152)
Maya ka muhtaj ‘pandit(u)’ kahavai. (Page 231)
‘Pandit(u)’ hoey kai bad(u) bakhanai.
Moorkah Namdev Ramesh Janai.2.2. (Page 718)
Parh(i) ‘Pandit(u) ‘avra’ samjhaey.
Ghar jaltey ki khabar(i) n paey.
Bin(u) sat(i) gur sevai nam n paiai.
Parh(i) thakey sant(i) n ai hey.5. (Page 1046)
Nao fakirai patisah(u) moorakh(u) pandit(u) nao.
Andhey ka nao parkhoo evai karey guao. (Page 1288)
In plural form:
‘Pandit’ vacheh pothia, na boojheh vihcar(u)
(Page 56)
Parh(i) parh(i) ‘pandit’ moni thakey
Dujey bhaey pat(i) khoi. (Page 70)
Murakh ‘Pandit’ hikmat(i) hujjat(i)
Sanjai kareh piar(u). (Page 469)
‘pandit’ bhooley dujey lagey, maya ke vapar(i).
(Page 647)
Beyd parhey parh(i) ‘Pandit’ muey.
Rup(u) deikh(i) dekh(i) nari.3. (Page 654)
Baharauh ‘Pandit’ sadaey
Manauh murakh gavar. (Page 1019)
So it is clear that wherever the word ‘Pandit’ has appeared, it means Gursikhs. In the Hindu tradition, only one priest is deputed to perform all rites; but Guru Ji has asked many ‘Pandits’. Obviously it is a pointer towards Sikhs.
Note: One more needs to be remembered in connection with the word ‘Pandit’. Every Hindus needs the services of a ‘Pandit’ twice in his life. Once during his marriage and then at the time of death to perform Kirya. Many rich people seek Pandit’s services for preparing horoscope of the new born child. One can do without it but the rites of marriage and death cannot be completed without the services of a Pandit.
Satguru Ji has also described in Guru Granth Sahib the mediator role of the Guru conscious companions (Gurmukh Satsangis). As the details of demise time have been description in Sadd(u), the description of spiritual marriage is also described as under:
Aiya lagon ganaey.
Hirdai dhan omahia Bal(i) ram jio.
Pandit padhey an(i) pati.
Beh vachai Bal(i) ram jio.
Pati vachai man(i) vaji vadhai.
Jab sajan suney ghar(i) aey.
Guni giani beh mata pakaia.
Pherey tat(u) divaey.
Var(u) paia purakh(u) agamm(u) agochar(u).
Har(i) Sar(i)
It means in the ‘Her(i) Sar’
(a) Haridawar is a famous place of pilgrims on the bank off river
(b) Word Haridawar has appeared many times in Gurbani. It has never come in the meaning of the well known city of
Satbachan varteh, Har(i) dawar(i). (Page 869)
Nanak bhagat soheh Har(i) dawar. (Page 893)
Jin pura Sat(i) gur sevia, se asthir(u) Har(i) dawar.
Page(808)
Sarm(i) pario Nanak Har(i) dawaria. (Page 563)
Nanak nam(i) milai vadiai
Her(i) dar(i) sohin agai. (Page 590)
Her(i) katha jin janauh jani. Rahao.5. (Page 669)
Jin japia Her(i) te mukat prani.
Tin ke ujjal mukh Har(i)dawar(i). (Page 1115)
(c) Let us see in what meaning does the world Her(i) Sar(i) appear in Gurbani-
Haumai mail(u) sabh meri jindurhiey.
Her(i) amrit Her(i) sar(i) natey Ram 4. (Page 539)
Her(i) charn sarovar tah karauh niva(u) mana.
Kar(i) majjan(u) Her(i) sarey
Sabh(i) kilbikh nas(u) mana. (Page 544)
Jin(i) Her(i) ras(u) chakhia
Sabad(i) subhakhia Her(i) sar(i) rahi bharpoorey. (Page 568)
Tum Her(i) sarvor at(i) agah.
Hum leh n sakeh ant(u) mati.2. (Page 668)
Her(i) ras(u) chog chugeh Prabh bhavai.
Sarvar meh hans(u) pranpat(i) pavai. (Page 685)
Gur (u) sarvar manstrovar(u) hai.
Vadhagi purakh lahann(i).2. (Page 757)
Her(i) sar(i) nirmal(i) naey.2. (Page 774)
Her(i)(i) jan amrit kunt sar nikey.
Vadhbhagi tit(u) navaiai.1. (Page 881)
Durmat(i) mail(u) ga-ee sabh nikar(i).
Her(i) amrit Her(i) sar(i) nata.2. (Page 884)
Her(i) sar(u) sagar(u) sada jal(u) nirmal(u)
Navai saha(i) subha-ee.5. (Page 1233)
Her(i) sar(i) tirath jan(i) manua naia.18. (Page 1286)
In the above lines, Lords holy feet, Guru and satsang has been called Her(i) sar(i).
(e) Besides Her(i) sar(i) words like
Sacha tirath(u) jit(u) Satsar(i) navan(u).
Gurmukh(i) ap(i) bujhaey.5. (Page 753)
Gur Amritsar(i) navlaia.
Sabh(i) lathey kilvikh pang(u).3. (Page 732)
Tin milia mal(u) sabh jaey.
Sachey sar(i) nahaey sachai sahaj(i) subhaey. (Page 585)
Mail(u) ga-ee man(u) nirmal(u) hoa.
Man sampat(u) jit(u) satsar(i) navan(u)
Bhavan pati tripat(i) karey.3. (Page 728)
Jin kao tum Her(i) melauh suami.
Te naey santokh gur sara.4. (Page 744)
Gur(u) sagar(u)
Jo ichhey so phal(u) paey.7. (Page 1011)
Tit(u) sat sar(i) manua gurmukh(i) navai.
Phir(i) bauharh(i) jon(i) n paida.4. (Page 1037)
Bikhia mal(u) jaey
Gur sar santokh(u) paia.8. (Page 1043)
Kaia andar(i)
Man(u) pivai bhaey subha-ee hey.4. (Page 1046)
(e) The holy feet of Guru conscious people are equal to million places of pilgrims.
Jan Parbrahm ja ki nirmal mehima.
Jan ke charan tirath kot (i)
Jan ki dhur(i) kio majjan(u) Nanak.
Janam janam ke harey kalanga.2. (Page 828)
Now going back to the stanza of Sadd(u) bani which was under consideration on page 46, let us see what command has been given by Guru Amar Das Ji.
After I am gone, remember to recite/ read the praises of the Lord, listen to His name, and do not indulge in taking out Behan (Procession of honour orgainsed in respect of old people when they die). For Guru, best beban is Lords love. Guru sacrifices all rituals like pind, patal, diva, kirya and phul over the sadh sangat.
Her(i) bhaia Sat(i) gur(u) bolia.
Her(i) milia purakh(u) sujan jio.
Ram Das Sodhi tilak(u) deea.
Gurusabad(u) sach(u) nisan jio.5.
Meaning of Difficult Words: Sujan Purakh(u): God; Tilak (u) deea: honoured with Guruship; Nisan(u): proclaimation; divine edict.
Meaning: Much loved by Akal Purakh(u), Guru Ji said, “Sat(i) guru has realised God.” Then Amar Das Ji honoured (Guru) Ram Das Ji with Guruship and blessed him with the divine edict of the true Gurshabad.
Sat(i) gur(u) purakh(u) je bolia,
Gurusikhan mann(i) laee rajaey jio.
Mohari put(u) sanmukh(u) hoa.
Ram Dasai pairi paey jio.
Meaning of Difficult Words: Sat(i) gur(u) Purakh(u): complete Guru, (Guru Amar Das Ji); Rajaey: will of the Guru; Sanmukh hoa: came in front; Ram Dasai piari: on the feet of (Guru) Ram Das Ji; Paey: fell upon.
Meaning: When Guru Amar Das Ji said that all should bow/ fall at the feet of Guru Ram Das Ji, the Gursikhs obeyed the order. Mohari Ji bowed at Guru Ram Das Ji’s feet, came and stood honourably before his father Guru Amar Das Ji.
Sabh pavai pairi Sat(i) gur(i) keri.
Jithai guru ap(u) rakhia.
Koi kar(i) bakhili nivai nahi.
Phir(i) sat(i) gur(u) an(i) nivaia.
Meaning of Difficult Words: Sat(i) guru keri: of Guru Ram Das Ji; Ap(u): self; Bakhili: back biting.
Meanings: Guru Amar Das Ji placed his light eternal in Guru Ram Das Ji. So the whole crowd/ world feel at the feet of Guru Ram Das Ji. He who had not done earlier due to slander, was also brought to te feet of Guru Ram Das Ji by Guru Amar Das Ji.
Her(i) gureh bhana diee vadia-ee.
Dhur(i) likhia lekh(u) rajaey jio.
Kahai Sunder(u) sunauh santauh.
Sabh(u) jagat pairi paey jio.6.
Meaning of Difficult Words: Gureh bhana: pleased Guru Amar Das Ji; Diee: gave to Guru Ram Das Ji; Lekh(u) rajaey: Command of the Lord; Pairi paey: on the feet of.
Meaning: O Saints! listen, Sunder tells you, this is what pleased Akal Purakh(u) God and Guru Amar Das Ji. He granted to Guru Ram Das Ji since this was the divine command. That is why whole world fell at the feet of Guru Ram Das Ji.
It is clear from the meanings of this bani that the Sikhs must follow the following at the time of demise of a person.
1. Do not indulge in anti Gurmat activities of pind, patal, or kirya.
2. Do not collect unburnt bones separately. There is no need to take them to Haridawar or Patal Puri for immersion.
3. Do not rectie the katha of Garud Puran. Instead all Sikhs should come together and sing Gurbani.
4. No one should cry or wail in the grief of the separation of the departed soul. Stay in Lord’s will and accept His dictat as sweet.
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