A common question in any new conversation is an enquiry about the age of the other person. The words making up the question are: “How old are you?” The response is expected to be a number, above the zero and under a hundred, reflecting the age in terms of years. Basically, in the answer, we have shared our chronological timeline, as an indicator of how old we are. In other words, the age denotes the duration our physical body has been on the growth trajectory after birth. The number is also an indicator of our body size, height, weight, built etc. But the life’s journey started as fetus in the womb, taking birth, and passed through childhood, adolescent, youth, mid-age, old age finally culminating in death. Although the womb period does not figure in our age calculations, Guru Ji considers the womb as the starting phase of life in these words:
“ਪਹਿਲੈ ਪਹਰੈ ਰੈਣਿ ਕੈ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਹੁਕਮਿ ਪਇਆ ਗਰਭਾਸਿ ॥ ਉਰਧ ਤਪੁ ਅੰਤਰਿ ਕਰੇ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਖਸਮ ਸੇਤੀ ਅਰਦਾਸਿ ॥ ਖਸਮ ਸੇਤੀ ਅਰਦਾਸਿ ਵਖਾਣੈ ਉਰਧ ਧਿਆਨਿ ਲਿਵ ਲਾਗਾ ॥ ਨਾ ਮਰਜਾਦੁ ਆਇਆ ਕਲਿ ਭੀਤਰਿ ਬਾਹੁੜਿ ਜਾਸੀ ਨਾਗਾ ॥ ਜੈਸੀ ਕਲਮ ਵੁੜੀ ਹੈ ਮਸਤਕਿ ਤੈਸੀ ਜੀਅੜੇ ਪਾਸਿ ॥ ਕਹੁ ਨਾਨਕ ਪ੍ਰਾਣੀ ਪਹਿਲੈ ਪਹਰੈ ਹੁਕਮਿ ਪਇਆ ਗਰਭਾਸਿ ॥੧॥”
“Pahilai paharai rain kai vanajaariaa mitraa hukam piaa garabhaas. Auradh tap antar kare vanajaariaa mitraa khasam setee aradhaas. Khasam saetee aradaas vakhaanai uradh dhiaan liv laagaa. Naa marajaadh aaiaa kal bheetar baahuR jaasee naagaa. Jaisee kalam vuRhee hai masatak taisee jeeaRe paas. Kahu Nanak praanee pahilai paharai hukam piaa garabhaas. 1.” (SGGS, Pg. No. 74)
Translation: In the first phase of the night, O my merchant friend, you were cast into the womb, by the Lord's Command. Upside-down, within the womb, you performed penance, O my merchant friend, and you prayed to your Lord and Master (for opportunity of human birth to remember Him). You uttered prayers to your Lord and Master, while upside-down, and you meditated on Him with deep love and affection. You came into this Dark Age of world naked, and you shall depart again naked. As God's Pen has written on your forehead, so it shall be with your soul. Says Nanak, in the first phase of the night, by the Hukam of the Lord's Command, you enter into the womb. ||1||
In this shabad Guru Ji has compared the human to a merchant, and human life to four phases of a night. The life has been compared to a night as when we wake up from a night’s sleep the dreams are over, similarly the life experiences which felt real end with life. In the womb the fetus was protected and nurtured by the Creator enabling its growth, becoming ready for the human experience. But after birth the meditation and remembrance were completely forgotten, totally obliterated from the mind, as the newborn got fully immersed in the physical world. After birth, the mind started thinking and believing in “I am”. The “I” in which the faith has been placed is actually the body. So, we start believing that my body is me, and start living the human life convinced of being the body. Guru Ji reminds us about the frailty and the preciousness of human birth and how the meditation was forgotten:
ਕਾਇਆ ਕਚੀ ਕਚਾ ਚੀਰੁ ਹੰਢਾਏ ॥
“Kaiaa kachee kachaa cheer ha(n)ddaae.” (SGGS, Pg. No. 111)
Translation: This human body is transitory (and fragile), and transitory (bodily pleasures) are the garments it wears.
ਜੋ ਜੋ ਜੂਨੀ ਆਇਓ ਤਿਹ ਤਿਹ ਉਰਝਾਇਓ ਮਾਣਸ ਜਨਮੁ ਸੰਜੋਗਿ ਪਾਇਆ ॥
“Joe joe joonee aaio teh teh urajhaio maanas janam sa(n)jog paiaa.” (SGGS, Pg. No. 686)
Translation: Whoever is born into the world, is entangled in it; human birth is obtained only by good destiny.
The fetus phase we have already discussed and now let us explore the remaining three:
ਬਾਲ ਜੁਆਨੀ ਅਰੁ ਬਿਰਧਿ ਫੁਨਿ ਤੀਨਿ ਅਵਸਥਾ ਜਾਨਿ ॥
“Baal juaanee ar biradh fun teen avasathaa jaan.” (SGGS, Pg. No. 1428)
Translation: Understand (that broadly speaking) Childhood, youth, and old age are three phases of life.
Childhood – This phase of life spent being nurtured by the parents, family members, teachers and in play. Guru Ji has shared how this phase unfolds in these words:
ਦੂਜੈ ਪਹਰੈ ਰੈਣਿ ਕੈ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਵਿਸਰਿ ਗਇਆ ਧਿਆਨੁ ॥ ਹਥੋ ਹਥਿ ਨਚਾਈਐ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਜਿਉ ਜਸੁਦਾ ਘਰਿ ਕਾਨੁ ॥ ਹਥੋ ਹਥਿ ਨਚਾਈਐ ਪ੍ਰਾਣੀ ਮਾਤ ਕਹੈ ਸੁਤੁ ਮੇਰਾ ॥ ਚੇਤਿ ਅਚੇਤ ਮੂੜ ਮਨ ਮੇਰੇ ਅੰਤਿ ਨਹੀ ਕਛੁ ਤੇਰਾ ॥ ਜਿਨਿ ਰਚਿ ਰਚਿਆ ਤਿਸਹਿ ਨ ਜਾਣੈ ਮਨ ਭੀਤਰਿ ਧਰਿ ਗਿਆਨੁ ॥ ਕਹੁ ਨਾਨਕ ਪ੍ਰਾਣੀ ਦੂਜੈ ਪਹਰੈ ਵਿਸਰਿ ਗਇਆ ਧਿਆਨੁ ॥੨॥
“Dhoojai paharai raian kai vanajaariaa mitraa visar giaa dhiaan. Hatho hath nachaieeaai vanajaariaa mitraa jiau jasudhaa ghar kaan. Hatho hath nachaieeaai praanee maat kahai sut meraa. Chet achet mooR mun mere a(n)t nahee kachh teraa. Jin rach rachiaa tiseh na jaanai mun bheetar dhar giaan. Kahau Nanak praanee dhoojai paharai visar giaa dhiaan. 2.” (SGGS, Pg. No. 75)
Translation: In the second phase of the night, O my merchant friend, you have forgotten to meditate. From hand to hand, you are fondled and passed around, O my merchant friend, like Krishna in the house of Yashoda (the foster mother). From hand to hand, you are passed around, and your mother claims, "This is my son." O, my thoughtless and foolish mind, think: In the end, nothing (parents/relatives) shall be yours. You do not remember or know the One who created this body creation of yours. Gather spiritual wisdom within your mind. Says Nanak, in the second phase of the night, you have forgotten to meditate on the Creator. ||2||
After the strenuous birth, the newborn was looking for comfort and nourishment in the new environment outside the womb. The mother provided both nourishment and the nurturing environment while the baby starts associating “I” with its body. This linking of “I” to the body, convinced that besides “I”, “me” and “mine” are also part of me. The mind which enabled us to think has now taken complete ownership of the being, the human body.
Youth – Prime period of life is spent in acquiring education, wealth, and family. Guru Ji has described this phase in these words:
ਤੀਜੈ ਪਹਰੈ ਰੈਣਿ ਕੈ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਧਨ ਜੋਬਨ ਸਿਉ ਚਿਤੁ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਨ ਚੇਤਹੀ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਬਧਾ ਛੁਟਹਿ ਜਿਤੁ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਨ ਚੇਤੈ ਪ੍ਰਾਣੀ ਬਿਕਲੁ ਭਇਆ ਸੰਗਿ ਮਾਇਆ ॥ ਧਨ ਸਿਉ ਰਤਾ ਜੋਬਨਿ ਮਤਾ ਅਹਿਲਾ ਜਨਮੁ ਗਵਾਇਆ ॥ ਧਰਮ ਸੇਤੀ ਵਾਪਾਰੁ ਨ ਕੀਤੋ ਕਰਮੁ ਨ ਕੀਤੋ ਮਿਤੁ ॥ ਕਹੁ ਨਾਨਕ ਤੀਜੈ ਪਹਰੈ ਪ੍ਰਾਣੀ ਧਨ ਜੋਬਨ ਸਿਉ ਚਿਤੁ ॥੩॥
“Teejai paharai raian kai vanajaariaa mitraa dhan joban siau chit. Har kaa naam na chetahee vanajaariaa mitraa badhaa chhuTeh jit. Har kaa naam na chetai praanee bikal bhiaa sa(n)g maiaa. Dhan siau rataa joban mataa ahilaa janam gavaiaa. Dharam setee vaapaar na keeto karam na keeto mit. Kahu Nanak teejai paharai praanee dhan joban siau chit. 3.” (SGGS, Pg. No. 75)
Translation: In the third phase of the night, O my merchant friend, your consciousness is focused on wealth and youth. You have not remembered the Naam of the Lord, O my merchant friend, although it would release you from bondage (of Maya). You do not remember the Naam of the Lord, as you have been tricked by Maya – the material world. Reveling in your riches and intoxicated with youth, you waste your (valuable human) life aimlessly. You have not acquired virtues as righteousness and Dharma; nor have made good deeds your friends (by making those your nature). Says Nanak, in the third phase of the night, your mind is attached to wealth and youth. ||3||
Old age –The body decline starts, ultimately ending in death. Guru Ji has painted the picture of this phase in these words:
ਚਉਥੈ ਪਹਰੈ ਰੈਣਿ ਕੈ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਲਾਵੀ ਆਇਆ ਖੇਤੁ ॥ ਜਾ ਜਮਿ ਪਕੜਿ ਚਲਾਇਆ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਕਿਸੈ ਨ ਮਿਲਿਆ ਭੇਤੁ ॥ ਭੇਤੁ ਚੇਤੁ ਹਰਿ ਕਿਸੈ ਨ ਮਿਲਿਓ ਜਾ ਜਮਿ ਪਕੜਿ ਚਲਾਇਆ ॥ ਝੂਠਾ ਰੁਦਨੁ ਹੋਆ ਦੋੁਆਲੈ ਖਿਨ ਮਹਿ ਭਇਆ ਪਰਾਇਆ ॥ ਸਾਈ ਵਸਤੁ ਪਰਾਪਤਿ ਹੋਈ ਜਿਸੁ ਸਿਉ ਲਾਇਆ ਹੇਤੁ ॥ ਕਹੁ ਨਾਨਕ ਪ੍ਰਾਣੀ ਚਉਥੈ ਪਹਰੈ ਲਾਵੀ ਲੁਣਿਆ ਖੇਤੁ ॥੪॥੧॥
“Chauthai paharai raian kai vanajaariaa mitraa laavee aaiaa khet. Jaa jam pakaR chalaiaa vanajaariaa mitraa kisai na miliaa bhet. Bhet chet har kisai na milio jaa jam pakaR chalaiaa. JhooThaa rudhan hoaa dhuoaalai khin meh bhiaa paraiaa. Saiee vasat paraapat hoiee jis siau laiaa het. Kahu Nanak praanee chauthai paharai laavee luniaa khet. 4.1.” (SGGS, Pg. No. 75)
Translation: In the fourth phase of the night, O my merchant friend, the Grim Reaper (Messenger of Death) comes to the (ripe) field (of life to harvest it). When the Messenger of Death seizes and dispatches you, O my merchant friend, no one knows the mystery of where one goes from this world. So, think of the Lord! No one knows this secret, of when the Messenger of Death will seize you and take you away. All the weeping and wailing (around your body) is false. In an instant, you become a stranger (to your family and friends). (In the next world) You obtain exactly what you have longed for (in life). Says Nanak, in the fourth phase of the night, O mortal, the Grim Reaper has harvested your field. ||4||1||
The mind having become the driver of human life was constantly fueling hopes, desires and wishes through thoughts. While the fact of the human being’s divine essence having a human experience has been forgotten. The merchant (human) had taken birth to trade the capital of breaths in remembrance of the Creator and to imbibe divine virtues as profits from that trade. Subsequent to the birth the biological aging process brought about many changes in the body some visibly noticeable, while others are subtle. Despite the changes affecting the body continuously, the soul remains unimpacted. The body gets old, wrinkled with time, while soul is still pristine as in the newborn. The soul was on the quest, searching for source from which it had emanated, to remerge back in it, thus ending the separation. The human life can be termed as the journey of the soul back to its source, but it has been treated as body’s journey measured in terms of age. The result is we all spend the life in nurturing the body, fight the aging process, totally forgetting the soul, the manifestation of Almighty. Guru Ji reminds us that the body is just a receptacle for the soul in these words:
ਏ ਸਰੀਰਾ ਮੇਰਿਆ ਹਰਿ ਤੁਮ ਮਹਿ ਜੋਤਿ ਰਖੀ ਤਾ ਤੂ ਜਗ ਮਹਿ ਆਇਆ ॥
“Ee sareeraa meriaa har tum meh jot rakhee taa too jug meh aaiaa.” (SGGS, Pg. No. 921)
Translation: O my body, the Lord infused His Light (as soul) into you, and then you came into the world.
Guru Ji reminds that body is just the receptacle for the divine Light making it reverential like a temple in these words:
ਕਾਇਆ ਮਹਲੁ ਮੰਦਰੁ ਘਰੁ ਹਰਿ ਕਾ ਤਿਸੁ ਮਹਿ ਰਾਖੀ ਜੋਤਿ ਅਪਾਰ ॥
“Kaiya mahal ma(n)dhar ghar har kaa tis meh raakhee jot apaar.” (SGGS, Pg. No. 1256)
Translation: The body is a mansion, a temple, the home of the Lord; He has infused His Infinite Light into it.
Guru Ji has used the term “jot” meaning “Light” to describe the soul, as it powers the body like a battery. The moment that “jot” leaves the body it becomes dead. The mind which had associated the body as the self, has been advised by Guru Ji to recognize its essence in these words:
ਮਨ ਤੂੰ ਜੋਤਿ ਸਰੂਪੁ ਹੈ ਆਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ॥
“Mun too(n) jot saroop hai aapanaa mool pachhaan.” (SGGS, Pg. No. 441)
Translation: O my mind, you are the embodiment of the Divine Light - recognize your own origin.
Guru Ji says that the ego which believes in the self becomes the cause of reincarnations, while the Guru oriented (called Gurmukhs) cultivate humility in life and come out of cycles of reincarnation:
ਹਉਮੈ ਬਾਧਾ ਗੁਰਮੁਖਿ ਛੂਟਾ ॥ ਗੁਰਮੁਖਿ ਆਵਣੁ ਜਾਵਣੁ ਤੂਟਾ ॥
“Haumai baadhaa gurmukh chhooTaa. Gurmukh aavan jaavan tooTaa.” (SGGS, Pg. No. 131)
Translation: Egotism becomes the bondage; as Gurmukh, one is emancipated. The Gurmukh escapes the cycle of coming and going in reincarnation.
The soul only merges back in the source when the “I”, “me” and “mine” defined as ego depart, and thus the cycles of birth and death along with associated sufferings come to an end:
ਆਪੁ ਗਇਆ ਭ੍ਰਮੁ ਭਉ ਗਇਆ ਜਨਮ ਮਰਨ ਦੁਖ ਜਾਹਿ ॥
“Aap giaa bhram bhau giaa janam maran dhukh jaeh.” (SGGS, Pg. No. 1093)
Translation: When self-conceit of ‘ego” departs, doubt and fear also depart, and the pain of birth and death is removed (as the life’s suffering is because of it).
The failure to experience this reality results in reincarnation. There are many other terms as “Ava gavvan” (ਆਵਾ ਗਵਨੁ), “janam maran” (ਜਨਮ ਮਰਨ) etc. used to describe this life’s journey. Guru Ji says there are many births for the body when the mind is engaged in thoughts:
ਸੁਣਿ ਸਿਖਵੰਤੇ ਨਾਨਕੁ ਬਿਨਵੈ ਛੋਡਹੁ ਮਾਇਆ ਜਾਲਾ ॥ ਮਨਿ ਬੀਚਾਰਿ ਏਕ ਲਿਵ ਲਾਗੀ ਪੁਨਰਪਿ ਜਨਮੁ ਨ ਕਾਲਾ ॥੪॥
“Sunn sikhavante nanak binavai chhoddahu maiaa jaalaa. Mun beechaar ek liv laagee punarap janam na kaalaa. 4.” (SGGS, Pg. No. 503)
Translation: Listen, O seekers of Truth - Nanak begs you to renounce the traps of Maya. Reflect within your mind, that by enshrining love for the One Lord, you shall not be subject to birth and death again. ||4||
Guru Ji’s advice to mind is to stop its incessant wonderings like a stranger and become free from the thoughts:
ਮੇਰੇ ਮਨ ਪਰਦੇਸੀ ਵੇ ਪਿਆਰੇ ਆਉ ਘਰੇ ॥
“Merae mun paradhesee ve piaare aau ghare.” (SGGS, Pg. No. 451)
Translation: O my dear beloved wondering mind, please (stop wondering and) come home (becoming free from them)!
The stilled mind is free of thoughts becomes egoless and love for Divine will emanate there. Therefore, Guru Ji has advised to still the mind and thus come out of loop of reincarnations in these words:
ਵੀਚਾਰਿ ਮਾਰੈ ਤਰੈ ਤਾਰੈ ਉਲਟਿ ਜੋਨਿ ਨ ਆਵਏ ॥
“Veechaar maarai tarai taarai ulaT jon na aave.” (SGGS, Pg. No. 687)
Translation: One who by reflecting (on the Guru’s word) stills (the mind) crosses over the worldly ocean and saves others as well; he does not come back in womb (head down) to be born again.
Conclusion:
Thus, during the soul’s human journey the body undergoes the four biological life phases. The human life’s journey is actually the soul’s journey, and its success has been portrayed in SGGS in these words:
ਸਫਲ ਸਫਲ ਭਈ ਸਫਲ ਜਾਤ੍ਰਾ ॥ ਆਵਣ ਜਾਣ ਰਹੇ ਮਿਲੇ ਸਾਧਾ ॥੧॥ ਰਹਾਉ ਦੂਜਾ ॥੧॥੩॥
“Safal safal bhiee safal jaatraa. Aavan jaan rahe mile saadhaa. 1. Rahaau dhoojaa. 1. 3.”
(SGGS, Pg. No. 687)
Translation: My (life’s) journey, has become fruitful, fruitful, fruitful. My comings and goings have ended since I met the Guru (Holy Saint). ||1||Second Pause||1||3||
The soul’s merger back has been compared to merger of rays back in the sun and merger of water into the ocean. Once the merger takes place it becomes one with its source, ending the separation. Then the soul’s human journey has been successfully completed. Although sun and rays are separate, but their source is one and two intimately connected. Guru Ji has talked about it as:
ਸੂਰਜ ਕਿਰਣਿ ਮਿਲੇ ਜਲ ਕਾ ਜਲੁ ਹੂਆ ਰਾਮ ॥ ਜੋਤੀ ਜੋਤਿ ਰਲੀ ਸੰਪੂਰਨੁ ਥੀਆ ਰਾਮ ॥
“Sooraj kiran mile jal kaa jal hooaa raam. Jotee jot ralee sa(n)pooran theeaa raam.”
(SGGS, Pg. No. 846)
Translation: The rays of light merge with the sun, and water merges with water. One's light blends with the Light, and one becomes complete.
It can be implied from this quote that if the merger has not taken place the soul’s journey has not been completed, and it will have to take rebirths till that milestone is reached. There are many conflicting interpretations about the subject of reincarnation, wherein it is claimed that SGGS does not espouse this concept. But nowhere does these author’s writings address the issue of fate of soul after death from the SGGS. In absence of this clarification the reincarnation cannot be ruled out. But what about these words?
ਏਊ ਜੀਅ ਬਹੁਤੁ ਗ੍ਰਭ ਵਾਸੇ ॥ ਮੋਹ ਮਗਨ ਮੀਠ ਜੋਨਿ ਫਾਸੇ ॥
“Aeuoo jeea bahut grabh vaasae. Moah magan meeTh jon faase.” (SGGS, Pg. No. 251)
Translation: This soul has lived in many wombs. Enticed by the sweet attachment (to material world), it has been trapped in reincarnation.
Enlightened is the one who has seen through this mind game and does not get trapped by it. There is a line from Kabir Ji’s corpus which addresses this issue clearly as he pleads with these words:
ਕਹੈ ਕਬੀਰੁ ਸੁਨਹੁ ਰੇ ਸੰਤਹੁ ਖੇਤ ਹੀ ਕਰਹੁ ਨਿਬੇਰਾ ॥ ਅਬ ਕੀ ਬਾਰ ਬਖਸਿ ਬੰਦੇ ਕਉ ਬਹੁਰਿ ਨ ਭਉਜਲਿ ਫੇਰਾ ॥੩॥੭॥
“Kahai Kabir sunahu rae santahu khet hee karahu niberaa. Abb kee baar bakhas bandhe kau bahur na bhaujal feraa. 3.7.” (SGGS, Pg. No. 1104)
Translation: Says Kabeer, listen, O Saints: settle your accounts in this (human) form. O Lord, please forgive Your slave now, in this life, so that he may not have to return again to this terrifying world-ocean. ||3||7||
So, we can see clearly that Guru Ji has shared that the human’s life journey is in reality the soul’s journey. The process of completing this journey is through the realization of existence of one reality in all life form, and complete merger in it from the ego, which is a false reality.
