Gurbani on the “Here” and the “Hereafter”.

Some writers like Dr. Karminder Singh of Malaysia are trying try to create doubts about Gurbani supporting the concept of the “hereafter”. Their view is that everything happens in life and there is no hereafter. They do not understand the Formless Supreme Being, the soul and the subtle nature of divine justice system. The Gurbani concept is that the creature acts here in life with the physical body directed by the soul, which is accountable for the deeds in the hereafter. Kabir Ji says.

ਦੇਹੀ ਗਾਵਾ ਜੀਉ ਧਰ ਮਹਤਉ ਬਸਹਿ ਪੰਚ ਕਿਰਸਾਨਾ ॥ ਨੈਨੂ ਨਕਟੂ ਸ੍ਰਵਨੂ ਰਸਪਤਿ ਇੰਦ੍ਰੀ ਕਹਿਆ ਨ ਮਾਨਾ ॥੧॥

The human body is like a village and the soul is (mahtau) the master of the land, i.e. the soul commands the body organs; five farmhands live in it.

They are eyes, nose, ears, (raspat-i = master of taste) tongue and skin; these organs do not obey orders of the Almighty which are present in the conscience. 1.

ਬਾਬਾ ਅਬ ਨ ਬਸਉ ਇਹ ਗਾਉ ॥ ਘਰੀ ਘਰੀ ਕਾ ਲੇਖਾ ਮਾਗੈ ਕਾਇਥੁ ਚੇਤੂ ਨਾਉ ॥੧॥ ਰਹਾਉ ॥

The soul says: O God, I do not want to live in this village – since the organs do not listen.

But the recorder named (cheytoo) Chitr Gupt asks for account of deeds of every moment from me, i.e. I am being watched all the time says the soul. 1.

ਧਰਮ ਰਾਇ ਜਬ ਲੇਖਾ ਮਾਗੈ ਬਾਕੀ ਨਿਕਸੀ ਭਾਰੀ ॥ ਪੰਚ ਕ੍ਰਿਸਾਨਵਾ ਭਾਗਿ ਗਏ ਲੈ ਬਾਧਿਓ ਜੀਉ ਦਰਬਾਰੀ ॥੨॥ Kabir, SGGS p 1104.

When Dharam Rai the metaphoric Divine court presenter asks for account of deeds – at the end of life – then heavy debtor balance shows, i.e. the soul is adjudged to have lot of shortcomings.

The five farmhands run away, i.e. are not there after death, and the soul is bound by the Divine court. 2.

Despite these clear statements, they deny the concept of ਧਰਮ ਰਾਇ Dharam Rai, ਚਿਤ੍ਰ ਗੁਪਤ Chitr Gupt and ਜਮ Jamm. These are metaphorical entities and represent the Divine justice system. Roughly, Dharam Rai is like the prosecutors, Chitr Gupt like the investigators and Jamm like the policemen in the worldly justice system, as described below.

Gurbani teaches to conform to Divine directions or natural laws for comfort here and in the hereafter. The fifth Guru says.

ਹਲਤਿ ਸੁਖੁ ਪਲਤਿ ਸੁਖੁ ਨਿਤ ਸੁਖੁ ਸਿਮਰਨੋ ਨਾਮੁ ਗੋਬਿੰਦ ਕਾ ਸਦਾ ਲੀਜੈ ॥ M; 5, p 683

One remains in peace (halat) here and (palat) in the hereafter, by ever remembering and obeying Naam/directions of the Almighty.

Guru Nanak says everyone here has to die, but whether a soul is to remain in cycles of births and deaths, is decided in the hereafter where no one is present to help.

ਜੀਵਣ ਮਰਣਾ ਜਾਇ ਕੈ ਏਥੈ ਖਾਜੈ ਕਾਲਿ ॥ ਜਿਥੈ ਬਹਿ ਸਮਝਾਈਐ ਤਿਥੈ ਕੋਇ ਨ ਚਲਿਓ ਨਾਲਿ ॥ M: 1, p 15

Decision on births and deaths is taken (jaaey kai) after reaching there; everyone here is consumed by death.

That is the place (jithai) where the soul is made to understand this and no one accompanies to (tithai) to that place – the hereafter.

Aasa Di Vaar Paurri 3 says the same thing.

ਅਗੈ ਕਰਣੀ ਕੀਰਤਿ ਵਾਚੀਐ ਬਹਿ ਲੇਖਾ ਕਰਿ ਸਮਝਾਇਆ ॥ ਥਾਉ ਨ ਹੋਵੀ ਪਉਦੀਈ ਹੁਣਿ ਸੁਣੀਐ ਕਿਆ ਰੂਆਇਆ ॥ M: 1, p 464

One’s deeds and praising the Almighty is narrated (agai = ahead) in the hereafter and one is explained the account of deeds. The soul does not know here to go when it is hit, i.e. has to face consequences of deeds.

Here is the complete picture.

The Creator, the Supreme Spirit, sends souls to take births in bodies of creatures with Hukam or directions on their roles in life.

ਸਭੁ ਜਗੁ ਜਿਨਹਿ ਉਪਾਇਆ ਭਾਈ ਕਰਣ ਕਾਰਣ ਸਮਰਥੁ ॥ ਜੀਉ ਪਿੰਡੁ ਜਿਨਿ ਸਾਜਿਆ ਭਾਈ ਦੇ ਕਰਿ ਅਪਣੀ ਵਥੁ ॥ M: 5, SGGS p 639.

The Omnipotent Creator who created the whole universe is the One Who created the soul, body and introduces IT’s own substance/Naam/commands in it.

The soul is to get back to the Supreme Spirit but can reunite subject to it complying with the directions, which it can do only in human birth. Otherwise, it remains in cycles of births and deaths until it obtains human birth and complies with Divine directions.

ਲਖ ਚਉਰਾਸੀਹ ਜੋਨਿ ਸਬਾਈ ॥ ਮਾਣਸ ਕਉ ਪ੍ਰਭਿ ਦੀਈ ਵਡਿਆਈ ॥ ਇਸੁ ਪਉੜੀ ਤੇ ਜੋ ਨਰੁ ਚੂਕੈ ਸੋ ਆਇ ਜਾਇ ਦੁਖੁ ਪਾਇਦਾ ॥੨॥ M: 5, p 1075.

There are eighty four lakh life forms, among whom the human form is supreme, because human form in which the soul can understand and obey divine directions – it is the opportunity to unite with the Creator. One who misses this opportunity bears the distress of coming and going, i.e. remains in cycles of births and deaths. 

Japji Paurri 34 explains that the decision on destiny of the creatures is based on their deeds.

ਕਰਮੀ ਕਰਮੀ ਹੋਇ ਵੀਚਾਰੁ ॥ ਸਚਾ ਆਪਿ ਸਚਾ ਦਰਬਾਰੁ ॥ Japji Paurri 34.

Deeds of every creature are considered. The Almighty is just and so is Divine court/justice.

ਗਾਵਹਿ ਚਿਤੁ ਗੁਪਤੁ ਲਿਖਿ ਜਾਣਹਿ ਲਿਖਿ ਲਿਖਿ ਧਰਮੁ ਵੀਚਾਰੇ ॥ Japji Paurri 27.

Chitr Gupt, the metaphoric know and write account of all creatures and Dharam Rai the metaphoric presenter in Divine court considers that.

Dharam Rai has been tasked by the Almighty as follows.

ਧਰਮ ਰਾਇ ਨੋ ਹੁਕਮੁ ਹੈ ਬਹਿ ਸਚਾ ਧਰਮੁ ਬੀਚਾਰਿ ॥ ਦੂਜੈ ਭਾਇ ਦੁਸਟੁ ਆਤਮਾ ਓਹੁ ਤੇਰੀ ਸਰਕਾਰ ॥

Dharam Rai has directions to consider deeds of creatures based on the eternal Dharam/duties given by the Creator. Your jurisdiction is on the soul caught in duality – ignoring Divine directions.

The Slok/prologue to Japji further says.

ਚੰਗਿਆਈਆ ਬੁਰਿਆਈਆ ਵਾਚੈ ਧਰਮੁ ਹਦੂਰਿ ॥ ਕਰਮੀ ਆਪੋ ਆਪਣੀ ਕੇ ਨੇੜੈ ਕੇ ਦੂਰਿ ॥ Prologue to Japji

Dharam Rai before the Creator narrates good and bad deeds of creatures before God. Some come near/unite and some are kept away/cannot unite, based on each one’s deeds.

This is what happens to those who do not conform to Hukam or Divine directions on role in life

ਆਪੀਨ੍ਹ੍ਹੈ ਭੋਗ ਭੋਗਿ ਕੈ ਹੋਇ ਭਸਮੜਿ ਭਉਰੁ ਸਿਧਾਇਆ ॥ ਵਡਾ ਹੋਆ ਦੁਨੀਦਾਰੁ ਗਲਿ ਸੰਗਲੁ ਘਤਿ ਚਲਾਇਆ ॥ M: 1, p 464.

When one completes the given life span, the soul departs and the body is reduced to dust/dies.

One who behaves big in the word, i.e. does not obey Divine commands, that soul is figuratively chained round the neck and taken away – like convicts in worldly justice system.

In humility, Guru Nanak applies this to himself and says.

ਮੈ ਕੀਤਾ ਨ ਜਾਤਾ ਹਰਾਮਖੋਰੁ ॥ ਹਉ ਕਿਆ ਮੁਹੁ ਦੇਸਾ ਦੁਸਟੁ ਚੋਰੁ ॥ M: 1, p 24

I am thankless; I have not acknowledged what You did for me, o Almighty. I am evil, I am a criminal like a thief; what face will I show to You?

The third Guru elaborates.

ਮਾਇਆ ਮੋਹੁ ਪਰੇਤੁ ਹੈ ਕਾਮੁ ਕ੍ਰੋਧੁ ਅਹੰਕਾਰਾ ॥ ਏਹ ਜਮ ਕੀ ਸਿਰਕਾਰ ਹੈ ਏਨ੍ਹ੍ਹਾ ਉਪਰਿ ਜਮ ਕਾ ਡੰਡੁ ਕਰਾਰਾ ॥  ੩  ੫੧੩ M: 5, p 513

(Moh) lures of the world play make one a ghost, i.e. one acts directionless under influence of lust, anger and vanity. Such a person is in (sarkaar) jurisdiction/authority of Jamm and gets hard punishment from the Divine justice system.

Those who obey the Divine get respect from Jamm, the Divine justice system.

ਜਿਨਿ ਜਮੁ ਕੀਤਾ ਸੋ ਸੇਵੀਐ ਗੁਰਮੁਖਿ ਦੁਖੁ ਨ ਹੋਇ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਜਮੁ ਸੇਵਾ ਕਰੇ ਜਿਨ ਮਨਿ ਸਚਾ ਹੋਇ ॥੧॥  M: 3, p 588

Those who follow the guru, obey the Almighty who created the Jamm, and face no distress. Jamm the Divine justice system serves/shows respect to those who keep directions of the Eternal in mind – like the law abiding citizens.

There is need to beware of those trying to mislead the Sikhs by misrepresenting Gurbani.