Gurbani makes generous use of metaphors for facilitating easy understanding of many phenomena. A fairly often used metaphor is of the game of ‘Chaupar’ to represent how roles of all living beings are allotted by God. It also shows how deeds of the creatures affect them. All this is set in the context that the ultimate aim of every creature’s soul is to get ‘home’. This is the ‘Nij Ghar’ or the soul’s own home (God).

Chaupar is a game of dice which is played on a board made of two cotton or woolen strips intersecting each at right angles making a cross with four segments. The pieces are moved on the board according to throw of the dice with the aim to enter ‘home’ on the board. The dice are called ‘Paasa’ and the pieces, Saari. ‘Paasa Dhaal’ means ‘throw the dice’. The Pieces have to mature or become ‘Pakka or Pakki’ before they can enter home. Until they mature they remain ‘raw’ i.e. ‘kachaa or Kachchi’.

Another requirement is that an exact throw of the dice is required at the final stage for the concerned piece to enter home. The pieces that are captured by the ‘enemy’ have to start all over again.

Gurbani likens the throw of dice to passing of commands and is done at two levels. At the upper level the Creator’s commands determine the roles the creatures are to perform. At the lower level the mind decides what it wants the body organs to do and gives the commands. Both of these are called Paasa Dhaalna. What the Creator does is described thus:

ਤੁਧੁ ਸੰਸਾਰੁ ਉਪਾਇਆ ॥ ਸਿਰੇ ਸਿਰਿ ਧੰਧੇ ਲਾਇਆ ॥
ਵੇਖਹਿ ਕੀਤਾ ਆਪਣਾ ਕਰਿ ਕੁਦਰਤਿ ਪਾਸਾ ਢਾਲਿ ਜੀਉ ॥੨॥ ੧ ੭੧

Tudh sansaar upaaiaa; siray sir dhabday laaiaa;
Vaykheh keeeta aapna kari kudrat paasa dhaali jeeo (M: 1, p 71).

Lord, You created the universe and assigned roles to every one;
You watch the actions of all (like a Chaupar player keeps his eyes the pieces on the board) after throwing the dice.

This is how this happens:

ਬਬੈ ਬਾਜੀ ਖੇਲਣ ਲਾਗਾ ਚਉਪੜਿ ਕੀਤੇ ਚਾਰਿ ਜੁਗਾ ॥
ਜੀਅ ਜੰਤ ਸਭ ਸਾਰੀ ਕੀਤੇ ਪਾਸਾ ਢਾਲਣਿ ਆਪਿ ਲਗਾ ॥੨੬॥ ੧ ੪੩੩-੩੪

Babbai baazI khaylan laaga Chaupari keetay chaar jugaa;
Jea jant sabh saari keeaty paasa dhaalan aapi lagaa (M: 1, p 433-34)

The Creator plays the game of Chaupar with the creation,
Treating the four segments of the board the four Yugas or ages (for all time);
It uses the living beings, Its tools, as the pieces, And then throws the dice i.e. directs their conduct.

It is interesting that this concept given by Guru Nanak (1469-1539) was physically used by the Mughal Emperor Akbar (1542- 1605) in India. He had a Chaupar board marked on the ground on which slave girls moved as the pieces do on a cloth/ woolen board.

It would be seen that the term used in this Gurbani quotation for the creatures is Jea Jant. ‘Jea’ means a living being, whereas ‘Jant’ has two meanings. Firstly it means a living being used as a ‘tool’ as in this case. Jant also means a ‘musical instrument’ with God as the musician as in the hymn below. They both convey the same thing i.e. God’s Hukam (command) causes things to happen:

ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੁ ਕਰੇ ਕਰਾਇਆ ॥ ਨਾਨਕ ਵਜਦਾ ਜੰਤੁ ਵਜਾਇਆ ॥੨॥ ੩ ੩੧੩

Jo tisu bhaavai su karay kraaiaa Nanak vajda jant vajaaiaa. 2, (M: 3, p 313)

Just as a musical instrument responds as the musician wants it to,
Whatever God wills makes it to happen (GGS 3 313).

The terms kachchi and pakki are used thus:

ਆਪੇ ਹੀ ਕਰਣਾ ਕੀਓ ਕਲ ਆਪੇ ਹੀ ਤੈ ਧਾਰੀਐ ॥
ਦੇਖਹਿ ਕੀਤਾ ਆਪਣਾ ਧਰਿ ਕਚੀ ਪਕੀ ਸਾਰੀਐ ॥ ੧ ੪੭੪

Aapay hi karna keeo kal apa hi tay dhaareeai;
Dekheh keeta aapna dhari kachi pakki saareeai (M: 1, p 474)

The Creator creates but keeps the powers with itself;
It watches (the creation) for the state of kachi or pakki (maturity) of the pieces (creatures).

The state of kachchi or Pakki is determined based on the deeds.

At the lower level i.e. of the living beings thoughts in the mind culminate in commands being sent to the ‘Karam Indrees’ or action organs namely hands, feet, eyes and the tongue. Passing of these commands represents throwing the dice, and actual actions by movement of the pieces on the board; the actions (moves) may take the soul nearer (home) God, or not in the spirit of:

ਚੰਗਿਆਈਆ ਬੁਰਿਆਈਆ ਵਾਚੈ ਧਰਮੁ ਹਦੂਰਿ ॥
ਕਰਮੀ ਆਪੋ ਆਪਣੀ ਕੇ ਨੇੜੈ ਕੇ ਦੂਰਿ ॥ ੧ ੮

Changiaaeeaa buriaaeeaa vaachai dharmu hadoori;
Karmi aapo aapni kay nayrai kay door (Japji, M: 1, p 8).

Good and bad actions are known to God;
Depending on deeds some are allowed near God; others remain away.

Gurbani guide for life therefore is:

ਜਿਉ ਸਾਹਿਬ ਨਾਲਿ ਨ ਹਾਰੀਐ ਤੇਵੇਹਾ ਪਾਸਾ ਢਾਲੀਐ ॥
ਕਿਛੁ ਲਾਹੇ ਉਪਰਿ ਘਾਲੀਐ ॥੨੧॥ ੧ ੪੭੪

Jio sahib naali na haareeai tayvayha paasa dhaaleeai;
Kichh laahay upar ghaaleeai. 21 (M: 1, p 474).

Throw your dice (think and act) such that you do not lose out with the Master,
Put in efforts which would be beneficial. (M: 1, p 474).

Using the analogy of the game of Chaupar, one’s actions should be such as to get ‘home’ called ‘Nij Ghar’ in Gurbani and described below i.e. to reach God. If the soul fails due to being overtaken by temptations it has to be born again and again and remains in the cycles of reincarnation.

There is a full Shabad of the fifth Guru in Raag Basant (SGGS page 1885) on the game of Chaupar as a metaphor for the life play. It is useful to read the whole Shabad to understand the concept fully. It says:

ਬਸੰਤੁ ਮਹਲਾ ੫ ਘਰੁ ੨ ਹਿੰਡੋਲ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

ਹੋਇ ਇਕਤ੍ਰ ਮਿਲਹੁ ਮੇਰੇ ਭਾਈ ਦੁਬਿਧਾ ਦੂਰਿ ਕਰਹੁ ਲਿਵ ਲਾਇ ॥
ਹਰਿ ਨਾਮੈ ਕੇ ਹੋਵਹੁ ਜੋੜੀ ਗੁਰਮੁਖਿ ਬੈਸਹੁ ਸਫਾ ਵਿਛਾਇ ॥੧॥

Hoay ikatr milahu mayray bhaaee dobhida door karahu liv laaey;
Hari naamay kay hovahu jori Gurmukh baisahu safaa vichhaaey.1.

O brothers let us get together and shedding duality meditate single-mindedly;
Follow the guru’s teachings sitting in Sadh Sangat and connect with Hari Naam.

ਇਨ੍ਹ੍ਹ ਬਿਧਿ ਪਾਸਾ ਢਾਲਹੁ ਬੀਰ ॥
ਗੁਰਮੁਖਿ ਨਾਮੁ ਜਪਹੁ ਦਿਨੁ ਰਾਤੀ ਅੰਤ ਕਾਲਿ ਨਹ ਲਾਗੈ ਪੀਰ ॥੧॥ ਰਹਾਉ ॥

In bidhi paasa dhaalahu beer;
Gurmukhi naamu japahu dinu raati ant kaali na laagai peer. 1. Rahaau.

This is how to throw the dice (think and act) my brothers;
Recite Naam through the guru’s word day and night; There will then be no pain in the end. 1. Pause.

ਕਰਮ ਧਰਮ ਤੁਮ੍ਹ੍ਹ ਚਉਪੜਿ ਸਾਜਹੁ ਸਤੁ ਕਰਹੁ ਤੁਮ੍ਹ੍ਹ ਸਾਰੀ ॥ ਕਾਮੁ ਕ੍ਰੋਧੁ ਲੋਭੁ ਮੋਹੁ ਜੀਤਹੁ ਐਸੀ ਖੇਲ ਹਰਿ ਪਿਆਰੀ ॥੨॥

Karam Dharam tum Chaupari saajahu satu karahu tum saari;
Laamu krodhu lobhu mohu jeetahu aisee khal hari piaaree. 2.

Make righteous deeds the Chaupar (arena for the play) and make the right moves;
Play the game with devotion overcoming desires, wrath, avarice and worldly attachments.

ਉਠਿ ਇਸਨਾਨੁ ਕਰਹੁ ਪਰਭਾਤੇ ਸੋਏ ਹਰਿ ਆਰਾਧੇ ॥
ਬਿਖੜੇ ਦਾਉ ਲੰਘਾਵੈ ਮੇਰਾ ਸਤਿਗੁਰੁ ਸੁਖ ਸਹਜ ਸੇਤੀ ਘਰਿ ਜਾਤੇ ॥੩॥

Uthi isnaanu karahu parbhaatay soay hari aaraadho;
Bikhray daao langhaavai maryra satiguru such sahj sayti ghari jaatay. 3.

Rise early morning, take bath and also remember God when asleep;
God thus helps overcome difficult challenges and one gets home comfortably.

ਹਰਿ ਆਪੇ ਖੇਲੈ ਆਪੇ ਦੇਖੈ ਹਰਿ ਆਪੇ ਰਚਨੁ ਰਚਾਇਆ ॥
ਨਾਨਕ ਗੁਰਮੁਖਿ ਜੋ ਨਰੁ ਖੇਲੈ ਸੋ ਜਿਣਿ ਬਾਜੀ ਘਰਿ ਆਇਆ ॥੪॥੧॥੧੯॥

Hari aapay khaylai aapay daykhai hari aapay rachanu rachaaiaa;
Jann Nanak gurmukhi jo naru khaylai so jinn baazee ghari aaiaa. 4. 1. 19.

A person who is conscious that the Creator Itself plays and watches the world-play,
Follows the guru and acts as an instrument of God, gets home after winning the game.

There are two ways of playing a game, either concentrate or be complacent and let the mind wander. The consequences are predictable. So it is with life. Guru Nanak says:

ਹਉਮੈ ਚਉਪੜਿ ਖੇਲਣਾ ਝੂਠੇ ਅਹੰਕਾਰਾ ॥
ਸਭੁ ਜਗੁ ਹਾਰੈ ਸੋ ਜਿਣੈ ਗੁਰ ਸਬਦੁ ਵੀਚਾਰਾ ॥੫॥ ੧ ੪੨੨

Haumai Chaupar khaylna jhoothay ahankaara;
Sabhu jagu haaray so jinai gur sabadu veechaara. 5. (M: 1, p 422).

Playing Chaupar (game of life) being in the grip of ego and vanity (is one way);
But one who plays (leads life) according to the Guru teachings wins, while others lose.

Bhagat Kabir puts it this way:

ਜਿਸ ਕਉ ਸਬਦੁ ਬਸਾਵੈ ਅੰਤਰਿ ਚੂਕੈ ਤਿਸਹਿ ਪਿਆਸਾ ॥
ਹੁਕਮੈ ਬੂਝੈ ਚਉਪੜਿ ਖੇਲੈ ਮਨੁ ਜਿਣਿ ਢਾਲੇ ਪਾਸਾ ॥੩॥
ਜੋ ਜਨ ਜਾਨਿ ਭਜਹਿ ਅਬਿਗਤ ਕਉ ਤਿਨ ਕਾ ਕਛੂ ਨ ਨਾਸਾ ॥
ਕਹੁ ਕਬੀਰ ਤੇ ਜਨ ਕਬਹੁ ਨ ਹਾਰਹਿ ਢਾਲਿ ਜੁ ਜਾਨਹਿ ਪਾਸਾ ॥੪॥੪॥ ਕ ੭੯੩

Jis kau sabadu basaavai antar chookai tiseh piaasa;
Hukmai boojhai Chaupar khaylai mann jinni dhaalai paasa. 3.
Jo jann jani bhajeh abigat kau tinn ka kachhoo na naasa;
Kahu Kabir tay jann kabahu na haarai dhaali ju jaaneh paasa. 4. 4. (Kabir, p 793).

One in whose mind the Word abides becomes craving-free;
Such a person understands Divine commands and plays the game of Chaupar (life), throwing the dice (thinking and acting) being in control of the mind. 3.
Nothing goes wrong for those who understand and remember the virtues of the formless Lord; Such people who know how to throw the dice (think and act right) never lose the game.

According to the rules unless the pieces on the Chaupar board mature they cannot enter ‘home’. No arguments can change the situation and the player has to cut a sorry figure. Similarly it is fruitless to blame God for our failings in life; consequences are governed by deeds. The verse below mentions Shatranj mentions which is the other name for Chaupar:

ਜੇ ਕੋ ਦਰਗਹ ਬਹੁਤਾ ਬੋਲੈ ਨਾਉ ਪਵੈ ਬਾਜਾਰੀ ॥
ਸਤਰੰਜ ਬਾਜੀ ਪਕੈ ਨਾਹੀ ਕਚੀ ਆਵੈ ਸਾਰੀ ॥੩॥ ੧ ੩੫੯

Jay ko dargah bahuta bolai naau pavai baazaari;
Shatranj baazi pakai naahi kachi aavai saari. 3. (M: 1, p 359).

Any one who wants to get to God by mere words is branded a waffler;
pieces in the game of Shatranj do not mature to enable entry into home (remain kachcha); (Such a soul is not entitled to enter Nij Ghar or God’s abode).

We should seek divine or the guru’s guidance for the moves we make in life and not based on our ego. The fourth Guru says:

ਸਭੁ ਸਫਲਿਓ ਜਨਮੁ ਤਿਨਾ ਦਾ ਗੁਰਮੁਖਿ ਜਿਨਾ ਮਨੁ ਜਿਣਿ ਪਾਸਾ ਢਾਲਿਆ ॥ ੪ ੭੮

Sabh saphlio janamu tina da gurmukhi jina mann jinni paasa dhaalia (M: 4, p 78).

Those who control their minds, think and act based on the guru’s word make a success of life. Such people pray:

ਜੀਅ ਜੰਤ ਸਭਿ ਸਰਣਿ ਤੁਮਾਰੀ ॥ ਆਪੇ ਧਰਿ ਦੇਖਹਿ ਕਚੀ ਪਕੀ ਸਾਰੀ ॥
ਅਨਦਿਨੁ ਆਪੇ ਕਾਰ ਕਰਾਏ ਆਪੇ ਮੇਲਿ ਮਿਲਾਵਣਿਆ ॥੭॥ ੩ ੧੧੩

Jea Jant sabhi sarani tumaari; aapay dhari daykheh kachi pakki saari;
Andinu aapay kaar kraaey aapay mayli milaavniaa. 7. (M: 3, p 113).

All creatures are instruments subject to Your bidding O Lord;
You place and watch them to see if they mature or not like the pieces in the game of Chaupar; You for ever put them to work and unite those You approve with You.

The game of Chaupar teaches us to obey Divine commands which in turn are based on laws of nature, to channelize our thoughts and act such that the soul receives acceptability of God for merger into It (God).