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Bala reincarnate

Gurcharan Singh Jeonwala

Bala Reincarnate……

By Gurcharan Singh Jeonwala

It is regrettable that Patiala University academics are in the process of re-incarnating a new Bhai Bala. They want to create a fictitious Bala who will be the companion of Guru Nanak’s travels. The Bala that even Bhai Gurdasji did not know about because he heard nothing of any Bala from the third and fourth Gurus with whom he spent his life.

But miraculously, these academics seem to know about Guru Nanak than Bhai Gurdasji even.

In about seven months the fictitious 550th anniversary of Guru Nanak will be celebrated. It is fictitious because the REAL anniversary has already been celebrated on 14 April 2019.

Akhand Paths upon Akhand Paths will run, fireworks will un-necessarily pollute the skies, and the chamchas and ladles of the anti-Sikh brigades will make a mockery of your spirituality. You will never realize how they steal the real Sikhi from under your noses. We will all come home drained out of energy and money from our pockets.

We will never know how these people will twist and turn to make a lie of the following verse of Bhai Gurdas.

ਫਿਰਿ ਬਾਬਾ ਗਇਆ ਬਗਦਾਦਿ ਨੋ ਬਾਹਰਿ ਜਾਇ ਕੀਆ ਅਸਥਾਨਾ॥ ਇਕ ਬਾਬਾ ਅਕਾਲ ਰੂਪੁ ਦੂਜਾ ਰਬਾਬੀ ਮਰਦਾਨਾ॥ ਵਾਰ 1, ਪਉੜੀ 35॥ Fir Baba Gya Baghdad No Bahar Jaye Kiya Asthana. Ek Baba Akaal Roop Duja Rababi Mardana.

Dr Sukhdial Singh has stepped forward to undertake this ugly deed and together with the fake Dr Anurag Singh – the Dasam Granth advocate – has laid the foundation for efforts to muddy authentic Sikhi.

Dr Sukhdial Singh has written a book titled Guru Nanak Jiwan or Guru Nanak’s Life and in it constructed a fake narrative of Bhai Bala being Guru Nanak’s permanent partner. He has created another fiction that the Valiyat Valee Janam Sakhi and Puratan Janam Sakhi were authored by Bhai Mani Singh. These and the Hafzabad Janam Sakhis do not mention Bhai Bala even in their dreams, but now these crumb hungry academics have discovered a golden opportunity to lick the hands of their anti-Sikhi handlers. They are thus busy concocting schemes to cash in on their anti-Sikh designs and schemes and line their pockets.

These fakes are busy putting the final touches to their ugly schemes but the leaderless and headless Sikh community appears to be in deep slumber.

When I look back into the past years, I realize that even those who consider themselves leaders would rather choose to focus on getting their share of the crumbs.

I recall well that when in 1964-65, the fanatical Jan Sangh fellows drove their vans into our village and used loud speakers to preach their anti Sikhi stuff, the children of the Sikh villagers pelted their vehicles with stones forcing these fakes to flee. But today every village has a permanent BJP branch that is designated towards corrupting Sikh and hollowing out Gurmat principles.

When did all this start?

Recall the Vesaskhi of 1999 when at Anandpur we celebrated the 300th birth anniversary of the Khalsa. The Punjab Badal government invited the Indian Prime Minister Atal Bihari Vajpayee as the main guest of honour on a Sikh stage ! This same Vajpayee had, after the 1984 Sikh Massacre declared Indira Gandhi as “Mother Durga.”

As payback, the Delhi government promised 300 crore rupees. Half of which went to Rulda Singh who was the president of the Rastriya Sikh Sangat – sister body of RSS – and who used the money to set up RSS branches in Punjab’s villages. The rest of it went to the Punjab government who spent it on maintaining these RSS branches as bastions of political support for the next 25 years after Rulda Singh was gunned down by unidentified people.

Subsequently in 2008 the 300th birth anniversary of Guru Gobind Singh was celebrated. The Dasam Granth was brought out from storage and dusted off the shelves. At Deena Kangar it was installed side by the Sri Guru Granth Sahib – in full contravention of the Sikh Rehat Maryada – and an akhand path of it conducted. Baba Virsa Singh of Gobind Sadan printed the Dasam Granth and distributed it free and widely after that.

Just about the same time, Jathedar Joginder Singh Vedanti and Patiala University academic Dr Amarjit Singh re-published the blasphemous and previously AT banned book titled Gur Bilas Pathshai 6.

It was only taken off the shelves when the Lion Gyani Gurbaksh Singh Kala Afhana roared in open. He shred the Gurbilas to pieces – sakhi by sakhi – on the basis of Gurbani. This caused the agenda of Vedanti and Patiala University to fail.

Vedanti wrote in the foreword of this blasphemous book: – If the katha of this book can be re-initiated in all our gurdwaras, I will consider my efforts successful.” This is the same book that was banned in 1920 after Sikh thinkers opposed its denigrating stories about Guru Hargobind ji.

What Vedanti meant by “consider my efforts successful” was that “I have collected my payment, and this book is the product of what I received.”

Just about the same is happening now. Historian Karam Singh in his book Kathik or Vesakh has illustrated amply that Guru Nanak was born in Vesakh. The corrupt Dr Sukhdial Singh in his “Guru Nanak Jeevan” writes that Karam Singh got it all wrong.

Dr Sukhdial Singh ji. You have no answers to the voluminous research that puts Guru Nanak’s birth in Vesakh. Writer Sheehan Upal in Sakhi Mehley Pehley Kee, Edited by Piara Singh Padam writes on page 103 about Guru Nanak’s birth on Vesakhi day as follows:

ਸੰਬਤ ਬਿਕ੍ਰਮ ਨ੍ਰਿਪਤ ਕੇ ਪੰਦ੍ਰਹ ਸਤਿ ਖਟਿ ਬੀਸ॥ ਅਖਯ ਤੀਜ ਤਿਥਿ ਮਾਸ ਬਰ ਮਾਧਵਿ ਪ੍ਰਗਟੇ ਈਸ॥ Sambat Birkram Nripat Kay Pandreh Sat Khat Bees. Akhye Teej Thit Mas Bar Madhav Pragtey Ees.

And this same page, he writes that Guru Nanak’s son Sri Chand was born in the month of Kathik as follows:

“ਸੁਭ ਨਖਯਤ੍ਰ ਸੁਭ ਲਗਨ ਬਰ ਕਾਤਕ ਮਾਸ ਪੁਨੀਤ॥ ਸ੍ਰੀ ਚੰਦ ਸਤਿਗੁਰ ਪ੍ਰਗਟੇ ਅਦਭੁਤ ਨਿਰਮਲ ਚੀਤ॥ Subh Nakhyatar Subh Lagan Bar Kathik Mas Puneet. Sri Chand Satgur Pargaey Adhbhut Nirmal Cheet.

Now, when I point out the above and question Dr Sukhdial Singh, he has blocked my phone.

Sikhs! It is time to awaken. When all of us are awake, it will then be our turn to block such fake academics. I pray the day is near when students of Sikhi will awaken and undertake the authentic research of such matters. Thank you.

In Service of the Panth

Gurcharan Singh Jeonwala # 647 966 3132, 810 449 1079

ਬਾਲਾ ਪ੍ਰਗਟ ਹੋਅਅਅਅਅਅਅਅਅ

ਇਹ ਖਬਰ ਸਿੱਖ ਧਰਮ ਨਾਲ ਦਿਲੋਂ ਜੁੜੇ ਹੋਏ ਸਿੱਖਾਂ ਲਈ ਅਤੀਅੰਤ ਮਾੜੀ ਹੈ ਕਿ ਪਟਿਆਲਾ ਯੂਨੀਵਰਸਿਟੀ ਦੇ ਬੁਧੀਜੀਵੀ ਇਕ ਨਵਾਂ ਭਾਈ ਬਾਲਾ ਪੈਦਾ ਕਰ ਰਹੇ ਹਨ ਜੋ ਗੁਰੂ ਨਾਨਕ ਪਿਤਾ ਦੇ ਬਿਖੜੇ ਰਾਹਾਂ ਦਾ ਸਾਥੀ ਹੋਵੇਗਾ ਜਿਸ ਨੂੰ ਭਾਈ ਗੁਰਦਾਸ ਜੀ ਨਹੀਂ ਮੰਨਦੇ ਜਾਂ ਜਿਸ ਬਾਰੇ ਭਾਈ ਗੁਰਦਾਸ ਜੀ ਨੂੰ ਵੀ ਤੀਜੇ ਅਤੇ ਚੌਥੇ ਗੁਰੂ ਸਹਿਬਾਨ ਤੋਂ ਵੀ ਸੁਣਨ ਦਾ ਮੌਕਾ ਨਹੀਂ ਮਿਲਿਆ।

ਪਰ ਇਹ ਬੁਧੀਜੀਵੀ ਭਾਈ ਗੁਰਦਾਸ ਨਾਲੋਂ ਵੀ ਅੱਗੇ ਲੰਘ ਕੇ ਗੁਰੂ ਨਾਨਕ ਪਾਤਸ਼ਾਹ ਦੇ ਜੀਵਨ ਬਾਰੇ ਜਾਣਕਾਰੀ ਰੱਖਦੇ ਹਨ। ਆਉਣ ਵਾਲੇ ਸੱਤਾਂ ਕੁ ਮਹੀਨਿਆਂ ਬਾਅਦ ਗੁਰੂ ਨਾਨਕ ਪਿਤਾ ਦਾ ਆਉਣ ਵਾਲਾ ਬਣਾਉਟੀ (550) ਪੰਜ ਸੌ ਪੰਜਾਹਵਾਂ ਜਨਮ ਦਿਨ ਮਨਾਇਆ ਜਾਵੇਗਾ ਜਦੋਂ ਕਿ ਅਸਲੀਅਤ ਵਿਚ ਤਿੰਨ ਵੈਸਾਖ ਨੂੰ (14 ਅਪ੍ਰੈਲ 2019) ਨੂੰ ਮਨਾਇਆ ਜਾ ਚੁਕਿਆ ਹੈ। ਅਖੰਡ ਪਾਠਾਂ ਤੇ ਅਖੰਡ ਪਾਠ ਕੀਤੇ ਜਾਣਗੇ, ਲੰਗਰਾਂ ਤੇ ਲੰਗਰਾ ਲਗਾਏ ਜਾਣਗੇ, ਅਸ਼ਤਬਾਜ਼ੀਆਂ ਚਲਾ ਕੇ ਅਸਮਾਨ ਖਰਾਬ ਕੀਤਾ ਜਾਵੇਗਾ, ਬਹੁਤ ਸਾਰੇ ਭੀੜ-ਭੜੱਕੇ ਦੇ ਰੌਲੇ ਗਉਲੇ ਵਿਚ ਸਰਕਾਰ ਦੇ ਚਮਚੇ-ਕੜਛੀਆਂ ਤੁਹਾਡੇ ਧਰਮ ਨਾਲ ਕੀ ਖਲਵਾੜ ਕਰਦੇ ਹਨ, ਤੁਹਾਨੂੰ ਸਿੱਖ ਧਰਮ ਦੀ ਅਸਲੀਅਤ ਨਾਲੋਂ ਕਿਵੇ ਤੋੜਦੇ ਹਨ, ਦਾ ਤੁਹਾਨੂੰ ਉਹ ਪਤਾ ਵੀ ਨਹੀਂ ਲੱਗਣ ਦੇਣਗੇ। ਅਸੀਂ ਆਪਣਾ ਖਾਲੀ ਖੀਸਾ ਫਰੋਲਦੇ ਫਰੋਲਦੇ ਥੱਕ ਹਾਰ ਕੇ ਘਰ ਨੂੰ ਫਿਰ ਮੁੜ ਆਵਾਂਗੇ ਤੇ ਉਹ ਭਾਈ ਗੁਰਦਾਸ ਜੀ ਦੀ ਬਾਣੀ:

ਫਿਰਿ ਬਾਬਾ ਗਇਆ ਬਗਦਾਦਿ ਨੋ ਬਾਹਰਿ ਜਾਇ ਕੀਆ ਅਸਥਾਨਾ॥

ਇਕ ਬਾਬਾ ਅਕਾਲ ਰੂਪੁ ਦੂਜਾ ਰਬਾਬੀ ਮਰਦਾਨਾ॥ ਵਾਰ 1, ਪਉੜੀ 35॥ ਨੂੰ ਕਿਵੇਂ ਝੂਠਾ ਸਾਬਤ ਕਰਦੇ ਹਨ ਸਾਨੂੰ ਪਤਾ ਵੀ ਨਹੀਂ ਲੱਗੇਗਾ।

ਡਾ. ਸੁਖਦਿਆਲ ਸਿੰਘ ਜੀ ਨੇ ਇਸ ਕੁਕਰਮ ਕਰਨ ਵਿਚ ਪਹਿਲ ਕਰ ਦਿੱਤੀ ਹੈ ਅਤੇ ਡਾ. ਅਨੁਰਾਗ ਸਿੰਘ, ਜਿਸਦੇ ਪਿਤਾ ਸਿਰੀ ਡਾ. ਤਰਲੋਚਨ ਸਿੰਘ ਵੀ “ਦਸਮ ਗ੍ਰੰਥ” ਨੂੰ ਮੰਨਣ ਵਾਲੇ ਸਨ, ਵੀ ਸਿੱਖ ਧਰਮ ਦੀ ਮਿੱਟੀ ਪਲੀਤ ਕਰਨ ਵਿਚ ਆਪਣਾ ਪੂਰਾ ਪੂਰਾ ਯੋਗਦਾਨ ਪਾਉਣ ਲਈ ਕਮਰ-ਕਸੇ ਕਸੀ ਬੈਠੇ ਹਨ।

ਡਾ. ਸੁਖਦਿਆਲ ਸਿੰਘ ਜੀ ਨੇ “ਗੁਰੂ ਨਾਨਕ ਜੀਵਨ” ਕਿਤਾਬ ਲਿਖ ਕੇ ਭਾਈ ਬਾਲੇ ਨੂੰ ਗੁਰੂ ਜੀ ਦਾ ਪੱਕਾ ਸਾਥੀ ਬਣਾ ਧਰਿਆ ਹੈ ਜਿਸਦਾ ਭਾਈ ਗੁਰਦਾਸ ਜੀ ਨੂੰ ਵੀ ਪਤਾ ਨਹੀਂ ਲੱਗਿਆ। ਵਲੈਤ ਵਾਲੀ ਜਨਮ ਸਾਖੀ, ਪੁਰਾਤਨ ਜਨਮ ਸਾਖੀ, ਭਾਈ ਮਨੀ ਸਿੰਘ ਦੇ ਨਾਮ ਨਾਲ ਜੋੜੀ ਗਈ ਜਨਮ ਸਾਖੀ ਅਤੇ ਹਾਫਜਾਬਾਦ ਵਾਲੀ ਜਨਮ ਸਾਖੀਆਂ ਦੇ ਕਿਸੇ ਲਿਖਾਰੀ ਨੂੰ ਭਾਈ ਬਾਲੇ ਦਾ ਗੁਰੂ ਨਾਨਕ ਦੇ ਸਾਥੀ ਹੋਣ ਦਾ ਸੁਪਨਾ ਤਕ ਨਹੀਂ ਆਉਂਦਾ ਪਰ ਹੁਣ ਬੁਰਕੀ ਦੇ ਭੁਖੀਆਂ ਨੂੰ ਬੁਰਕੀ ਮਿਲਣ ਅਤੇ ਆਪਣਾ ਵੱਡਾ ਢਿੱਡ ਭਰਨ ਦਾ ਪੂਰਾ ਪੂਰਾ ਮੌਕਾ ਹੱਥ ਲੱਗਿਆ ਹੈ ਅਤੇ ਉਹ ਇਸ ਮੌਕੇ ਨੂੰ ਚੰਗੀ ਤਰ੍ਹਾਂ ਕੈਸ਼ ਕਰਨ ਦੀਆਂ ਸਕੀਮਾਂ ਘੜੀ ਬੈਠੇ ਹਨ।

ਉਹ ਆਪਣੀਆਂ ਸਕੀਮਾਂ ਨੂੰ ਅੰਤਮ ਛੋਹਾਂ ਦੇਣ ਦੀਆਂ ਤਿਆਰੀਆਂ ਵਿਚ ਹਨ ਪਰ ਸਿੱਖ ਕੌਮ ਬਗੈਰ ਕਿਸੇ ਵਾਲੀ ਵਾਰਸ ਦੇ ਘੂਕ ਸੁੱਤੀ ਪਈ ਨਜ਼ਰ ਆਉਂਦੀ ਹੈ। ਪਿਛਲੇ ਵਰਿਆਂ ਵੱਲ ਧਿਆਨ ਮਾਰਦਾ ਹਾਂ ਤਾਂ ਖਿਆਲ ਆਉਂਦਾ ਹੈ ਕਿ ਕਿਸੇ ਆਲਤੂ ਪਾਲਤੂ ਜੁਤੇਦਾਰ ਦੀ ਗੱਲ ਕੀ ਕਰਨੀ ਹੈ ਕਿਉਂਕਿ ਉਹ ਵੀ ਤਾਂ ਇਸ ਬੁਰਕੀ ਨੂੰ ਬੁਰਕ ਮਾਰਨਗੇ ਅਤੇ ਆਪਣੀਆਂ ਲਿਬੜੀਆਂ ਹੋਈਆ ਬਰਾਸ਼ਾਂ ਨੂੰ ਬਾਰ ਬਾਰ ਚੱਟ ਕੇ ਸੁਆਦ ਲੈਣ ਦਾ ਭੁਸ ਪੂਰਾ ਕਰਨਗੇ।

ਮੈਨੂੰ ਚੰਗੀ ਤਰ੍ਹਾਂ ਯਾਦ ਹੈ ਕਿ 1964-65 ਵਿਚ ਜਦੋਂ ਕਿਤੇ ਜਨ-ਸੰਘ ਵਾਲੇ ਅਪਣੀ ਜੀਪ ਤੇ ਲਾਉਡ-ਸਪੀਕਰ ਲਾ ਕੇ ਪਿੰਡਾਂ ਵਿਚ ਪ੍ਰਚਾਰ ਕਰਨ ਆਉਂਦੇ ਤਾਂ ਬਸ ਲਾਲਟਨ ਦਾ ਨਿਸ਼ਾਨ ਦੇਖ ਕੇ ਪਿੰਡਾਂ ਦੇ ਬੱਚੇ ਉਨ੍ਹਾਂ ਉਪਰ ਰੋੜਿਆਂ ਦੀ ਬਾਰਸ਼ ਕਰਨ ਲੱਗ ਪੈਂਦੇ ਅਤੇ ਉਹ ਯੱਕ-ਦਮ ਰਫੂ ਚੱਕਰ ਹੋ ਜਾਂਦੇ ਪਰ ਅੱਜ-ਕੱਲ੍ਹ ਪਿੰਡਾਂ ਪਿੰਡਾਂ ਵਿਚ ਬੀਜੇਪੀ ਦੀਆਂ ਸਾਖਾਂ ਲੱਗਦੀਆਂ ਹਨ। ਇਹ ਕਦੋਂ ਤੋਂ ਲੱਗਣੀਆਂ ਸ਼ੁਰੂ ਹੋਈਆਂ?

ਹੁਣ ਯਾਦ ਕਰੋ 1999 ਦੀ ਵੈਸਾਖੀ ਨੂੰ ਜਦੋਂ ਅਨੰਦਪੁਰ ਵਿਚ ਖਾਲਸੇ ਦਾ 300 ਸਾਲਾ ਜਨਮ ਦਿਨ ਮਨਾੲਆ ਗਿਆ ਸੀ। ਸਿੱਖਾਂ ਦੀ ਸਟੇਜ ਤੇ ਬਾਦਲ ਕਿਆਂ ਨੇ ਭਾਰਤ ਦੇ ਪ੍ਰਧਾਨ ਮੰਤਰੀ ਅਟਲ ਬਿਹਾਰੀ ਬਾਜਪਾਈ ਨੂੰ ਮੁਖ ਮਹਿਮਾਨ ਬਣਾ ਕੇ ਨਿਵਾਜਿਆ ਜਿਸ ਨੇ ਇੰਦਰਾ ਗਾਂਧੀ ਨੂੰ 1984 ਦੇ ਕਤਲੇਆਮ ਤੋਂ ਬਾਅਦ ‘ਦੁਰਗਾ ਮਾਤਾ’ ਨਾਲ ਸੰਬੋਧਨ ਕੀਤਾ ਸੀ।

ਇਨਾਮ ਵਜੋਂ ਦਿੱਲੀ ਸਰਕਾਰ ਨੇ 300ਕਰੋੜ ਰੁਪੈ ਦਿੱਤੇ। ਜਿਸ ਵਿਚੋਂ ਅੱਧੇ ਜਾਂ ਇਸਤੋਂ ਵੀ ਘੱਟ ਰੁਲਦਾ ਸਿੰਘ, ਜੋ ਰਾਸ਼ਟਰੀਏ ਸਿੱਖ ਸੰਗਤ (ਆਰ.ਐਸ.ਐਸ. ਦਾ ਬਦਲਵਾਂ ਰੂਪ) ਦਾ ਪ੍ਰਧਾਨ ਸੀ ਪਰ ਪਟਿਆਲਾ ਵਿਚ ਕਿਸੇ ਅਣਪਛਾਤੇ ਨੇ ਗੋਲੀਆਂ ਮਾਰਕੇ ਮਾਰ ਦਿੱਤਾ, ਨੂੰ ਮਿਲੇ ਤੇ ਬਾਕੀ ਦੇ ਅਕਾਲੀ ਸਰਕਾਰ ਸੂਪ ਬਣਾ ਕੇ ਪੀ ਗਈ। ਰੁਲਦਾ ਸਿੰਘ ਨੇ ਪੰਜਾਬ ਦੇ ਪਿੰਡਾਂ ਪਿੰਡਾਂ ਵਿਚ ਸਾਖਾਂ ਬਣਾਉਣ ਦਾ ਕੰਮ ਕੀਤਾ ਅਤੇ ਅਕਾਲੀਆਂ ਨੇ ਇਸ ਤੇ ਪਹਿਰਾ ਦੇਣ ਦਾ ਕੰਮ ਇਸ ਲਈ ਕੀਤਾ ਕਿ ਪੰਜਾਬ ਵਿਚੋਂ ਗੁਰੂ ਸਿਧਾਂਤ ਨੂੰ ਖਤਮ ਕਰਕੇ ਜਿਹੜੀ ਪੰਜਾਬੀ ਪਾਰਟੀ ਪ੍ਰਕਾਸ਼ ਸਿੰਘ ਬਾਦਲ ਨੇ 1978 ਵਿਚ ਮੋਗਾ ਵਿਚ ਬਣਾਈ ਸੀ ਨੂੰ ਕਾਮਯਾਬ ਕਰਕੇ ਅਗਲੇ 25 ਸਾਲ ਪੰਜਾਬੀਆਂ ਦੀ ਧੌੜੀ ਲਾਉਣ ਲਈ ਰਾਜ ਕਿਵੇਂ ਕਰੀਏ।

ਇਸ ਤੋਂ ਬਾਅਦ 2008 ਵਿਚ ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਜੀ ਦਾ 300ਸਾਲਾ ਪੁਰਬ ਮਨਾਇਆ ਗਿਆ। ਦਸਮ ਗ੍ਰੰਥ ਨੂੰ ਉਛਾਲਿਆ ਗਿਆ। ਦੀਨੇ ਕਾਂਗੜ ਵਿਚ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਦੇ ਬਰਾਬਰ ਦਸਮ ਗ੍ਰੰਥ ਪ੍ਰਕਾਸ਼ ਕਰਕੇ, ਜਦੋਂ ਕਿ ਇਹ ਸਿੱਖ ਰਹਿਤ ਮਰਯਾਦਾ ਦੇ ਬਿਲਕੁੱਲ ਉਲਟ ਹੈ, ਦਾ ਅਖੰਡ ਪਾਠ ਕੀਤਾ ਗਿਆ।

ਗੋਬਿੰਦ ਸਦਨ ਵਾਲੇ ਬਾਬਾ ਵਿਰਸਾ ਸਿੰਘ ਵਲੋਂ ਦਸਮ ਗ੍ਰੰਥ ਛਪਵਾ ਕੇ ਕਾਫੀ ਮਾਤਰਾ ਵਿਚ ਮੁਫਤ ਵੰਡਿਆ ਗਿਆ। ਇਸਦੇ ਨਾਲ ਨਾਲ ਜੁਤੇਦਾਰ ਜੋਗਿੰਦਰ ਸਿੰਘ ਵੈਦਾਂਤੀ ਅਤੇ ਪਟਿਆਲਾ ਯੂਨੀਵਰਸਿਟੀ ਦੇ ਡਾ. ਅਮਰਜੀਤ ਸਿੰਘ ਹੋਰਾਂ ਵਲੋਂ ਪੁਨਰ ਸੰਪਾਦਨ ਕਰਵਾ ਕਿ “ਗੁਰ ਬਿਲਾਸ ਪਾਤਸ਼ਾਹੀ ਛੇਵੀਂ” ਬਜ਼ਾਰ ਵਿਚ ਉਤਾਰੀ ਗਈ ਅਤੇ ਬੱਬਰ ਸ਼ੇਰ ਸਿਰਦਾਰ ਗੁਰਬਖਸ਼ ਸਿੰਘ ਕਾਲਾ ਅਫਗਾਨਾ ਵਲੋਂ ਇਸ ਗੁਰੂ ਸਿਧਾਂਤ ਵਿਰੋਧੀ ਕਿਤਾਬ ਦਾ ਚੀਰ ਹਰਣ ਕਰਣ ਤੇ ਇਸ ਨੂੰ ਵਾਪਸ ਲਿਆ ਗਿਆ। ਤੇ ਜੁਤੇਦਾਰ ਵੇਦਾਂਤੀ ਦਾ ਕੰਮ ਸਾਰਥਕ ਨਾ ਹੋ ਪਾਇਆ। ਜਿਸ ਗੁਰ ਬਿਲਾਸ ਪਾਤਸ਼ਾਹੀ ਛੇਵੀਂ ਦੀ ਭੂਮਕਾ ਵਿਚ ਜੁਤੇਦਾਰ ਜੋਗਿੰਦਰ ਸਿੰਘ ਵੇਦਾਂਤੀ ਇਹ ਲਿਖਦੇ ਹਨ: ਜੇਕਰ ਇਸ ਗ੍ਰੰਥ ਦੀ ਕਥਾ ਗੁਰ ਦੁਆਰਿਆਂ ਵਿਚ ਮੁੜ ਤੋਂ ਸ਼ੁਰੂ ਕਰਵਾਈ ਜਾ ਸਕੇ ਤਾਂ ਮੈਂ ਆਪਣੇ ਕੀਤੇ ਕੰਮ ਨੂੰ ਸਾਰਥਕ ਸਮਝਾਂਗਾ” ਉਸ ਕਿਤਾਬ ਦੀ ਕਥਾ ਧਾਰਮਕ ਸਥਾਨਾਂ ਤੇ ਸਿਆਣੇ ਵਿਦਵਾਨਾਂ ਵਲੋਂ 1920 ਵਿਚ ਬੰਦ ਕਰਵਾਈ ਜਾ ਚੁਕੀ ਸੀ। ‘ਕੀਤੇ ਕੰਮ ਨੂੰ ਸਾਰਥਕ ਸਮਝਣ’ ਦਾ ਮਤਲਬ ਹੈ ਮੈਂ ਜਿਤਨੇ ਪੈਸੇ ਲੈ ਚੁਕਿਆ ਹਾਂ ਉਤਨਾ ਇਵਜ਼ਾਨਾ ਵਾਪਸ ਕਰ ਦਿੱਤਾ ਹੈ।

ਠੀਕ ਇਸੇ ਤਰ੍ਹਾਂ ਹੁਣ ਸਾਡੇ ਨਾਲ ਹੋਵੇਗਾ। ਵਿਕਾਊ ਮਾਲ ਡਾ. ਸੁਖਦਿਆਲ ਕਮਰ ਸਿੰਘ ਹਿਸਟੋਰੀਆਨ ਦੀ ਕਿਤਾਬ “ਕਤਕ ਕਿ ਵੈਸਾਖ” ਬਾਰੇ ਆਪਣੀ ਕਿਤਾਬ, “ ਗੁਰੂ ਨਾਨਕ ਜੀਵਨ” ਵਿਚ ਲਿਖਦਾ ਹੈ ਕਿ ਕਰਮ ਸਿੰਘ ਹਿਸਟੋਰੀਅਨ ਦੀਆ ਸਾਰੀਆਂ ਦਲੀਲਾਂ ਗਲਤ ਹਨ। ਜਿਵੇਂ ਡਾ. ਹਰਭਜਨ ਸਿੰਘ ਡੇਹਰਾਦੂਨ ਵਾਲਾ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਵਿਚ ਦਰਜ਼ ਰਾਗਮਾਲਾ ਨੂੰ ਠੀਕ ਮੰਨ ਕੇ ਮਾਧਵ ਨਲ ਕਾਮ ਕੰਦਲਾ ਦੀ ਪੂਰੀ ਦੀ ਪੂਰੀ ਕਿਤਾਬ ਨੂੰ ਗਲਤ ਸਾਬਤ ਕਰਦਾ ਹੈ। ਜਦੋਂ ਕਿ ਇਹ ਬਿਲਕੁੱਲ ਝੂਠ ਹੈ।

ਡਾ. ਸੁਖਦਿਆਲ ਜੀ ਤੁਹਾਡੀ ਨਿਰਮੂਲ ਮੰਨਤ ਨੂੰ ਜੇਕਰ ਸੱਚ ਕਰਕੇ ਮੰਨ ਵੀ ਲਈਏ ਤਾਂ ਵੀ ਸਾਡੇ ਕੋਲ ਹੋਰ ਬਹੁਤ ਸਬੂਤ ਹਨ ਜਿਨ੍ਹਾਂ ਦਾ ਜਵਾਬ ਤੁਹਾਡੇ ਕੋਲ ਨਹੀਂ। ਸਾਖੀ ਮਹਿਲ ਪਹਿਲੇ ਕੀ, ਸਾਖੀਕਾਰ ਸੀਹਾਂ ਉਪਲ ਸੰਪਾਦਕ ਸ. ਸ. ਪਦਮ ਆਪਣੀ ਇਸ ਕਿਤਾਬ ਦੇ ਪੰਨਾ 103 ਤੇ ਗੁਰੂ ਨਾਨਕ ਪਾਤਸ਼ਾਹ ਦੀ ਬੰਸ ਵਿਚੋਂ ਦਸਵੇ ਥਾਂ ਬਾਬਾ ਸੁਖਬੰਸੀ ਦੇ ਗ੍ਰੰਥ ਦਾ ਹਵਾਲਾ ਦੇ ਕੇ ਗੁਰੂ ਨਾਨਕ ਪਿਤਾ ਜੀ ਦਾ ਜਨਮ ਪੁਰਬ ਵੈਸਾਖ ਸੁਦੀ ਤੀਜ ਹੋਣ ਬਾਰੇ ਇਉਂ ਲਿਖਦੇ ਹਨ:

“ ਸੰਬਤ ਬਿਕ੍ਰਮ ਨ੍ਰਿਪਤ ਕੇ ਪੰਦ੍ਰਹ ਸਤਿ ਖਟਿ ਬੀਸ॥ ਅਖਯ ਤੀਜ ਤਿਥਿ ਮਾਸ ਬਰ ਮਾਧਵਿ ਪ੍ਰਗਟੇ ਈਸ”॥

ਅਤੇ ਇਸੇ ਪੰਨੇ ਤੇ ਸਿਰੀ ਚੰਦ ਦਾ ਜਨਮ ਕਤਕ ਵਿਚ ਹੋਣ ਦੀ ਸੂਚਨਾ ਵੀ ਦਰਜ਼ ਹੈ:

“ ਸੁਭ ਨਖਯਤ੍ਰ ਸੁਭ ਲਗਨ ਬਰ ਕਾਤਕ ਮਾਸ ਪੁਨੀਤ॥ ਸ੍ਰੀ ਚੰਦ ਸਤਿਗੁਰ ਪ੍ਰਗਟੇ ਅਦਭੁਤ ਨਿਰਮਲ ਚੀਤ”॥

ਹੁਣ ਜਦੋਂ ਡਾ. ਸੁਖਦਿਆਲ ਜੀ ਨੂੰ ਸਵਾਲ ਪੁੱਛਦੇ ਹਾਂ ਤਾਂ ਉਹ ਬਲਾਕ ਕਰ ਦਿੰਦਾ ਹੈ। ਸਿੱਖ ਭਰਾਵੋ! ਹੁਣ ਤੁਹਾਡੀ ਜਾਗਣ ਦੀ ਵਾਰੀ ਹੈ। ਜਦੋਂ ਤੁਸੀਂ ਜਾਗ ਗਏ ਤਾਂ ਆਪਾਂ ਇਨ੍ਹਾਂ ਬੁਧੀਜੀਵੀਆਂ ਨੂੰ ਬਲਾਕ ਕਰ ਦੇਵਾਂਗੇ। ਮੈਨੂੰ ਉਮੀਦ ਹੈ ਕਿ ਉਹ ਦਿਨ ਦੂਰ ਨਹੀਂ ਜਦੋਂ ਸਿੱਖ ਕੌਮ ਦੇ ਵਿਦਿਆਰਥੀ ਜਾਗਣਗੇ ਅਤੇ ਅਜਿਹੀਆਂ ਖੋਜਾਂ ਆਪਣੇ ਹੱਥਾਂ ਵਿਚ ਲੈ ਲੈਣਗੇ। ਧੰਨਵਾਦ ਜੀਓ!

ਗੁਰੂ ਦੇ ਪੰਥ ਦਾ ਦਾਸ,

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Articles · Gurbannee Videos - Sidh Goshat

Lost in Translation

Lost in Translation

Karminder Singh Dhillon, Phd (Boston)

Note: This article appeared as the Editorial of The Sikh Bulletin, USA, Jan –March 2019 Issue. The complete issue is available at Webmaster.

In the five and half centuries of Sikh spirituality, Sikhs have never been as disconnected from the spiritual messages contained in Gurbani as they are in the 21st Century. The root cause of such spiritual decline is clear: Sikhs have steadily distanced themselves from the understanding of the spiritual messages contained within the Sri Guru Granth Sahib (SGGS).

Such distancing from the messages of Gurbani is despite the deep physical connections that Sikhs have nurtured with the physical embodiment (saroop) that is the SGGS – in forms including but not limited to making precious offerings; according splendour to its installation; donning it under palkis made of gold; parading it around in ostentatious displays called nagar kirtan; multiple continuous readings in the style of Akhand and Sehej Paths; and other physical forms of reverence in the name of religious ritual and dogma.

But Sikhs have remained disengaged from the messages contained within.

One could say that Sikhs have connected externally but detached from the interior. We have linked with the periphery but fragmented from the core. We have worshipped the container while refusing to have anything to do with its soul nourishing content. We have stood on the platform for long periods of our life, but refused to board the train therein.

We have prospered as a religion, but shrivelled spiritually. It is almost as if we have consciously traded one for the other in reciprocal proportions. The more we connect to the container, the more irrelevant its contents are becoming.

So intense is the disconnect that rare is the Sikh who has the ability to decipher the spiritual messages for himself by self-reading of Gurbani of the SGGS. The vast majority of us can no longer make sense of the vocabulary, concepts and notions contained within Gurbani. The poetic structure, idiomatic language, the juxtaposing method and the unique reinterpretation of pre-1468 spiritual concepts into new meanings are all lost on us.

The small minority of Sikhs who feel the need to understand the messages contained within Gurbani have no choice but to rely on teekas (translations). But the translations of the SGGS have – by and large – with few exceptions – contributed more towards misunderstanding the messages of Gurbani than in helping us decipher them.

Such is primarily on account of our teekas making no more than literal translations; the application of Snatan (Othrodox Indian philosophy) paradigms; and the infiltration (purposive or otherwise) of Vedic slants within the many inaugural translations. Modern day English translations have, with few exceptions, perpetuated this flaw by failing to rectify this foundational defect.

The first translation of the SGGS was undertaken in 1883 by a group of Benares educated Nirmalas. The outcome was the Fareedkoti Teeka – known after the rulers of Faridkot state who financed the venture. For all intents and purposes, the Fareedakoti Teeka succeeded in making the SGGS appear as the fifth Vedas. It did so by a variety of ways but primarily by ignoring the revolutionary reinterpretation of pre-1468 spiritual concepts by the writers of Bani; effectively reverting unique Sikhi concepts back into Vedic, Puranic and Brahmanical ones.

It did so by disregarding the juxtaposing of Vedic myths within the compositions of the SGGS. The Fareedkoti Teeka thus effectively converted the Vedic myths into Gurbani reality. It further did so by giving literal meanings to the spiritual idioms deployed abundantly by the writers of Gurbani while critiquing the clergy of existing spiritualties; effectively erasing the critique while giving credence to the clergies’ ways instead.

Gyani Gurmukh Singh of the Singh Sabha Movement – a reform initiative aimed at cleansing Sikhi of Udasi, Nirmala and Vedic influences – stood in opposition to the Fareedkoti Teeka. But he was excommunicated by the Akaal Takhat clergy who had – together with a majority of the clergy – been un-moved by or un-aware of the infusion of Vedic stuff into Sikhi.

For all future attempts in translating the SGGS (including into non-Punjabi languages), the Fareedkoti Teeka has regrettably stood in as the standard reference.

The result has been that the Sikh world today stands as one that is lost in translation. Lost to the point of having travelled the road back to 1468. Lost to the point of having reached a destination that the spirituality of the SGGS wanted us to avoid. Lost to the point of having walked away – further and further away – from the spirituality of the SGGS.

I have endeavoured to illustrate my observations above by attempting to provide an authentic Gurbani based understanding of one shabd Aant Kaal ਅੰਤਿ ਕਾਲਿ – – composed by Bhagat Tirlochan ji and contained in Rag Gurji on page 526 of the SGGS. While attempting to do so I have tried to provide the contrasting English translation of Sant Singh Khalsa MD that originates from the Punjabi Fareedkoti Teeka as well as the Sampardayee Teeka of Sant Kirpal Singh.

Readers can see how, on the one hand – by ignoring the revolutionary reinterpretation of pre-1468 spiritual concepts by the writers of bani – the Fareedkoti based translations succeed in reverting unique Sikhi concepts back into Vedic, Puranic and Brahmanical ones.

And on the other, how using what I call the Gurbani Framework – the use of Gurbani to understand Gurbani – allows us to understand the Shabd authentically.

The difference is stark. For some readers it may be difficult to accept that both translations are of the one and single Shabd. For some, our cognitive dissonance may kick in, forcing us to continue accepting as truths, rejected spiritual assertions that have been repeated often enough to appear as Sikhi truths. For others, the Gurbani Framework based translation may be liberating. The choice is of course ours and ours alone.

Readers are welcome to comment.

Karminder Singh, Co-Editor.

Gurbannee Videos - Sidh Goshat

Antt Kaal

Karminder Singh on what is Antt Kaal in Gurbani

Gurbani Shabd Vichar

Karminder Singh PhD (Boston)

Aant Kaal ਅੰਤਿ ਕਾਲਿ

Note: This article appeared in The Sikh Bulletin, USA, Jan –March 2019 Issue. The complete issue is available at Webmaster.

The shabd is composed by Bhagat Tarlochan ji in Raag Gurji and appears on Page 526 of the Sri Guru Granth Sahib (SGGS).

A study of its existing interpretations – both in Punjabi Teekas and English Translations – indicates that it stands as amongst the most misinterpreted shabds. Given its subject matter, misinterpretation of the verses has the potential of creating severe distortions to our understanding of Gurmat.

This article attempts to provide authentic SGGS based meanings to the verses by using the Gurbani Framework.

The Gurbani Framework calls for the use of Gurbani within the SGGS to understand, explain, translate and interpret Gurbani. In some ways then, the Gurbani Framework is a response to a variety of distorted translations using Vedantic, Taksalee, Sampardayee, Yogic, Sakhi based and Literal frameworks – all of which use of sources OUTSIDE of Gurbani liberally to interpret Gurbani.

The complete Shabd is as follows:

ਅੰਤਿ ਕਾਲਿ ਜੋ ਲਛਮੀ ਸਿਮਰੈ ਐਸੀ ਚਿੰਤਾ ਮਹਿ ਜੇ ਮਰੈ ॥ ਸਰਪ ਜੋਨਿ ਵਲਿ ਵਲਿ ਅਉਤਰੈ ॥ ੧ ॥

Aant Kaal Jo Lachmee Simrey Aisee Chinta Meh Jey Mrey. Sarap Joan Val Val Autrey.

ਅਰੀ ਬਾਈ ਗੋਬਿਦ ਨਾਮੁ ਮਤਿ ਬੀਸਰੈ ॥ ਰਹਾਉ ॥ Aree Bayee Gobind Naam Mut Beesay. Rahao.

ਅੰਤਿ ਕਾਲਿ ਜੋ ਇਸਤ੍ਰੀ ਸਿਮਰੈ ਐਸੀ ਚਿੰਤਾ ਮਹਿ ਜੇ ਮਰੈ ॥ ਬੇਸਵਾ ਜੋਨਿ ਵਲਿ ਵਲਿ ਅਉਤਰੈ ॥ ੨ ॥

Aant Kaal Jo Esteri Simrey Aisee Chinta Meh Jey Mrey. Besva Joan Val Val Autrey.

ਅੰਤਿ ਕਾਲਿ ਜੋ ਲੜਿਕੇ ਸਿਮਰੈ ਐਸੀ ਚਿੰਤਾ ਮਹਿ ਜੇ ਮਰੈ ॥ ਸੂਕਰ ਜੋਨਿ ਵਲਿ ਵਲਿ ਅਉਤਰੈ ॥ ੩ ॥

Aant Kaal Jo Larrkay Simrey Aisee Chinta Meh Jey Mrey. Sooker Joan Val Val Autrey.

ਅੰਤਿ ਕਾਲਿ ਜੋ ਮੰਦਰ ਸਿਮਰੈ ਐਸੀ ਚਿੰਤਾ ਮਹਿ ਜੇ ਮਰੈ ॥ ਪ੍ਰੇਤ ਜੋਨਿ ਵਲਿ ਵਲਿ ਅਉਤਰੈ ॥ ੪ ॥

Aant Kaal Jo Mandir Simrey Aisee Chinta Meh Jey Mrey. Preyt Joan Val Val Autrey.

ਅੰਤਿ ਕਾਲਿ ਨਾਰਾਇਣੁ ਸਿਮਰੈ ਐਸੀ ਚਿੰਤਾ ਮਹਿ ਜੇ ਮਰੈ ॥

Aant Kaal Narayan Simrey Aisee Chinta Meh Jey Mrey

ਬਦਤਿ ਤਿਲੋਚਨੁ ਤੇ ਨਰ ਮੁਕਤਾ ਪੀਤੰਬਰੁ ਵਾ ਕੇ ਰਿਦੈ ਬਸੈ ॥ ੫ ॥ ੨ ॥

. Badt Tilochan Tay Nur Mukta Pitambar Va Kay Ridey Bsey.


We can see that Bhagat Tarlochan ji deploys five primary concepts within his Shabd. They are: ਅੰਤਿ ਕਾਲਿ Antt Kaal; ਸਿਮਰੈ Simrey; ਚਿੰਤਾ Chintaa; ਮਰੈ Marey; and ਜੋਨਿ Joan.

The translations of the above concepts as contained in Teekas using the Vedic paradigms (Fareedkot Teeka and Sampardayee Teeka of Sant Kirpal Singh in particular) and English Translations (Sant Singh Khalsa MD and Manmohan Singh) define these concepts as follows:

  1. ਅੰਤਿ ਕਾਲਿ Aant Kaal – The final moments of life just before death.
  2. ਸਿਮਰੈ Simrey – thinks or reflects
  3. ਚਿੰਤਾ ਮਹਿ ਜੇ ਮਰੈ – Chintaa Meh Jey Mrey – Dies with such thoughts. Death-bed thoughts.
  4. ਮਰੈ – Marey – Physical Death.
  5. ਜੋਨਿ Joan – Reincarnation (born again after physical death in other life forms)

Apart from the abovementioned five primary concepts, there are four secondary ones that Bhagat Tarlochan has used in his shabd. And the teekas or translations mentioned above translate them entirely in the literal sense as follows:

  1. ਸਰਪ ਜੋਨਿ Sarap Joan – Snake.
  2. ਬੇਸਵਾ ਜੋਨਿ Besva Joan – Prostitute.
  3. ਸੂਕਰ ਜੋਨਿ Sooker Joan – Pig.
  4. ਪ੍ਰੇਤ ਜੋਨਿ Preyt Joan – Goblin.

The translation of the Shabd as provided by Dr Sant Singh Khalsa MD is as follows:

GUJRI: At the very last moment, one who thinks of wealth, and dies in such thoughts, shall be reincarnated over and over again, in the form of serpents. || 1 || O sister, do not forget the Name of the Lord of the Universe. || Pause ||

At the very last moment, he who thinks of women, and dies in such thoughts, shall be reincarnated over and over again as a prostitute. || 2 || At the very last moment, one who thinks of his children, and dies in such thoughts, shall be reincarnated over and over again as a pig. || 3 ||

At the very last moment, one who thinks of mansions, and dies in such thoughts, shall be reincarnated over and over again as a goblin. || 4 || At the very last moment, one who thinks of the Lord, and dies in such thoughts, says Trilochan, that man shall be liberated; the Lord shall abide in his heart. || 5 || 2 ||

The question that needs to be examined pertains to whether this a correct translation of the verses that are composed by Bhagat Tirlocan ji and contained in the SGGS on page 526. Or are the verses wrongly translated because they are interpreted based on concepts and ideas that are contained in Vedic scriptures – in particular the Upanishads and the Garrur puran (one of the 18 purans) that focuses on the issue of what happens after life:

To answer that question, it is perhaps worth looking first at some of the PROBLEMS that arise out of such a translation that is based on external and non- Gurbani sources such as the Garrur puran and other Vedic texts.


Let us first look at the translation of Verse Two as provided.


ਅੰਤਿ ਕਾਲਿ ਜੋ ਇਸਤ੍ਰੀ ਸਿਮਰੈ ਐਸੀ ਚਿੰਤਾ ਮਹਿ ਜੇ ਮਰੈ ॥ ਬੇਸਵਾ ਜੋਨਿ ਵਲਿ ਵਲਿ ਅਉਤਰੈ ॥ ੨ ॥

Aant Kaal Jo Esteri Simrey Aisee Chinta Meh Jey Mrey. Besva Joan Val Val Autrey.

Translation: At the very last moment, he who thinks of women, and dies in such thoughts, shall be reincarnated over and over again as a prostitute. || 2 || SANT SINGH KHALSA

The first problem that comes to mind is that a PROSTITUTE is not a Joon; not a life form.

Going by the notion of reincarnation as contained in the Vedic texts, one could be reincarnated as an animal, insect, bird; as a mammal, reptile or amphibian because these are life forms.

But one CANNOT be reincarnated as a prostitute. And certainly NOT again and again. A PROSTITTUTE is simply NOT a life form.

One is not BORN a prostitute. One BECOMES a prostitute – while living in the life form of A HUMAN BEING. One becomes a prostitute by choosing to adopt certain actions and behaviors.

It is clear therefore that to say that the verse ਅੰਤਿ ਕਾਲਿ ਜੋ ਇਸਤ੍ਰੀ ਸਿਮਰੈ ਐਸੀ ਚਿੰਤਾ ਮਹਿ ਜੇ ਮਰੈ ॥ ਬੇਸਵਾ ਜੋਨਿ ਵਲਿ ਵਲਿ ਅਉਤਰੈ ॥ ੨ ॥ Aant Kaal Jo Esteri Simrey Aisee Chinta Meh Jey Mrey. Besva Joan Val Val Autrey translates as above makes no sense BECAUSE A PROSTITUTE IS NOT A JOON.

So that’s problem number one. The meaning of JOON does NOT fit verse two. A PROSTITUTE IS NOT A JOON.

The logical conclusion therefore is that the translation is wrong.


If indeed the translation is “At the very last moment, he who thinks of women, and dies in such thoughts, shall be reincarnated over and over again as a prostitute. || 2 ||” then one has to accept that Bhagat Tarlochan is gender biased – at least in this particular verse.

The translation ‘he who thinks of women’ only applies only to males. What would a “woman who thinks of a man at the very last moment” be “reincarnated over and over again” as?

Or are we to accept that the verse only applies to one half of the human race. The other half – in the form of women – stands exempted from the foretelling prophecies of the verse? Or worse, that women stand outside the sphere of spirituality altogether? Or worst, that Sikh spirituality is irrelevant to them; that they can think of men on their death bed and it would make no difference?

What would we make then of the Gurbani verse on page 747 which makes clear that the messages of Gurbani are common for the entirety of mankind?

ਖਤ੍ਰੀ ਬ੍ਰਾਹਮਣ ਸੂਦ ਵੈਸ ਉਪਦੇਸੁ ਚਹੁ ਵਰਨਾ ਕਉ ਸਾਝਾ ॥

Khatree Brahmin Sood Vais Updes Chau Varna Ko Sanjha.

The messages ਉਪਦੇਸੁ Updes is one, common and the same ਸਾਝਾ Sanjha for the entirety of mankind; EVEN IF it stands divided ਚਹੁ ਵਰਨਾ Chou Varna as four castes ਖਤ੍ਰੀ ਬ੍ਰਾਹਮਣ ਸੂਦ ਵੈਸ Khatree Brahmin Sood Vai.

Surely the one half of human race that is female is part of the entirety of mankind – whether divided into four castes by the pre-1469 religions – or united as equal by the spirituality of Guru Nanak and Sikhi.

For Guru Nanak to have personally selected this (and other) Shabds of Bhagat Tarlochan, for Guru Arjun to have included it in the Pothi Sahib; and for Guru Gobind Singh to have endorsed it as Gurbani and part of our Guru – the SGGS – surely Bhagat Tarlochan and his compositions must meet the benchmark of the “unified nature” of mankind as the basic principle of Gurmat.

In other words, the very fact that the Shabd under discussion is included in the SGGS is clear and unequivocal evidence that Bhagat Tarlochan is a non-subscriber to the divisive principles – caste, gender and any other – of the pre-1469 religions.

Yet the translation of the verse as provided seems to portray Bhagat Tarlochan as exactly the reverse.


An examination of the translation of Verse four brings forth problem number three.

ਅੰਤਿ ਕਾਲਿ ਜੋ ਮੰਦਰ ਸਿਮਰੈ ਐਸੀ ਚਿੰਤਾ ਮਹਿ ਜੇ ਮਰੈ ॥ ਪ੍ਰੇਤ ਜੋਨਿ ਵਲਿ ਵਲਿ ਅਉਤਰੈ ॥ ੪ ॥

Aant Kaal Jo Mandir Simrey Aisee Chinta Meh Jey Mrey. Preyt Joan Val Val Autrey.

The translation that is given is: At the very last moments of life, one who thinks of mansions, and dies in such thoughts, shall be reincarnated over and over again as a goblin. || 4 || SANT SINGH KHALSA

The question that needs to be examined pertains to the existence of a goblin. A goblin obviously does not exist in the physical sense. It certainly does not exist as a life form. The usage of the word “form” in the phrase “life form” means it must have a form. How could one be reincarnated as a goblin if it did not exist?

So we have two joons or two life forms that are problematic. A prostitute is NOT a Joon and the Goblin does NOT exist physically.


An examination of the translation of verse FIVE brings forth problem number three:

ਅੰਤਿ ਕਾਲਿ ਨਾਰਾਇਣੁ ਸਿਮਰੈ ਐਸੀ ਚਿੰਤਾ ਮਹਿ ਜੇ ਮਰੈ ॥ ਬਦਤਿ ਤਿਲੋਚਨੁ ਤੇ ਨਰ ਮੁਕਤਾ ਪੀਤੰਬਰੁ ਵਾ ਕੇ ਰਿਦੈ ਬਸੈ ॥ ੫ ॥ ੨ ॥

Aant Kaal Narayan Simrey Aisee Chinta Meh Jey Mrey. Badt Tilochan Tay Nur Mukta Pitambar Va Kay Ridey Bsey.

The translation as provided is: At the very last moment, one who thinks of the Lord, and dies in such thoughts, says Trilochan, that man shall be liberated; the Lord shall abide in his heart. || 5 || 2 || SANT SINGH KHALSA

If indeed this translation is true; then the way to “liberation” for anyone who desires liberation is truly very simple.

Going by the logic of the translation, one could spend one’s entire lifetime doing all the WRONG things one desires.

Going by the rationality of the translation, we could spend our entire life time indulging in sinful activities, negative thoughts, hurtful activities; and devote our life towards activities pertaining to thievery, lies and deceit. We could dedicate our whole life living a lie and indulging in vices.

But if AT THE TIME OF DEATH, DURING THE LAST MOMENTS OF DEATH, we could think of the Lord – or say His name, and die in such thoughts – and we will be liberated.

Now that would be as wonderful as it is easy. One minute of death bed thinking of God would get us liberated, and into heaven. Just like that.

There would indeed be NO need for spirituality. No need to spend a lifetime of learning of doing good. No need to contribute to humanity and make our world a better place than the one we were born into.

No need for reading Gurbani etc. No need to know and understand 1429 pages of SGGS.

The only thing that would matter would be the FINAL FEW moments of life – ten or twenty seconds before we die – all we will need to do is to think of the Lord during this time and we will be liberated.

It hardly needs to be said that such a notion is most ridiculous. It is ludicrous, if not absurd by the most rudimentary percepts of just about any spirituality.

Surely Guru Nanak and the succeeding Gurus didn’t spend 240 years traveling far and wide and writing 1429 pages of Gurbani to tell us such an absurd thing.

It is obvious therefore that the translation of the verses as provided above are deeply faulty.



The fifth problem pertains to the nature of death as we understand it.

A great many people die of strokes, heart attacks, in accidents, of gunshot wounds, of lightning strikes, falls, overdoses, in car mishaps, airplane crashes etc. The list is long.

A great many people go into comas for hours, days, weeks or even months before they die. Many millions die in their sleep. In short a great number of people die SUDDEN deaths.

For the very large majority of people therefore, death is always sudden. It is always UNEXPECTED. Death is WITHOUT NOTICE for a vast majority of human beings. Death is without WARNING.

And if this is the case, then its logical to accept that a very LARGE majority of people – close to 99 percent of humans have NO opportunity to even formulate their thoughts during their final moments of life just before death.

How does one even know when the last moments of life are when no one actually knows when death is coming.?

So how is the so called reincarnation formula going to be decided for these 99% of people who met sudden deaths?

Going by such logic, sudden deaths have NO ਅੰਤਿ ਕਾਲਿ ਸਿਮਰੈ Ant Kaal Simrey. At the very least sudden deaths have NO ਅੰਤਿ ਕਾਲਿ Antt Kaal moments that one could be AWARE OF in the first place.

In other words, how is anyone to know when one’s ANT KAAL is, when NO ONE EVER knows the moment of death.

One would have to know that I am dying at 7.15 am. Then at 7.14 am I start to think of the Lord. And then at 7.15 am that would be my final thought, my last thought, my dying thought. Then, and only then, according to the translation above, would I qualify for liberation.

As defeatist as it may sound, it must be said that the only people who probably know they are going to die at 7:15 am are those who have made arrangements for suicide. Even then there would be no guarantee that death would indeed occur at 7: 15 am.

What this means that IF WE accept the translation of the verses as above, then this final verse only apples to a miniscule number of the people who through some miraculous powers unknown to mankind, KNOW when they are going to die, and know when their ANT KAAL is, who then make a CHOICE of WHAT to think of (woman, wealth, children, mansions, and God).


The sixth problem with the translations as provided pertains to the 8.4 million life forms that form the basis of the Vedic theory concerning reincarnation.

Sans the Rahao Verse, this shabd has five verses. Four are about reincarnations in various forms. The first talks about reincarnating as a serpent, the second as a prostitute, the third as a pig and the fourth as a goblin. These are four life forms – according to the translation.

But since we have determined that prostitute and goblin are NOT life forms; we are left with two: the serpent and the pig.

The question that needs examining is this: are these two the ONLY life forms that human beings reincarnate into? What final thoughts at one’s death bed are required for reincarnating into the remaining 8.4 million life forms? Why are two life forms – serpent and pig – being singled out by Bhagat Tarlochan ji in this Shabd?


The seventh problem with the translation above has got to do with its prophetic nature.

If indeed the translation is correct that a person who thinks of woman at the time of death will be reincarnated as a prostitute in his or her next life – then this amounts to a prophecy.

Serious students of Gurbani know that the SGGS does not indulge in prophecies. Certainly not in matters concerning what would happen to us after death. Gurmat accepts the task of birth and death are the responsibility of our Creator alone.

This is what Guru Nanak has to say about what happens to life after death. This is on page 648.

ਮ: ੧ ॥ ਇਕ ਦਝਹਿ ਇਕ ਦਬੀਅਹਿ ਇਕਨਾ ਕੁਤੇ ਖਾਹਿ ॥ ਇਕਿ ਪਾਣੀ ਵਿਚਿ ਉਸਟੀਅਹਿ ਇਕਿ ਭੀ ਫਿਰਿ ਹਸਣਿ ਪਾਹਿ ॥ ਨਾਨਕ ਏਵ ਨ ਜਾਪਈ ਕਿਥੈ ਜਾਇ ਸਮਾਹਿ ॥ ੨ ॥

M: 1. Ek Dajhey Ek Dubbeah Ekna Kutey Khahey. Ek Panni Vich Usatteah Ek Bhi Fir Hasann Pahe. Nanak Eyv Na Japyee Kithey Jaye Smahe.

Meaning: Some burn their dead, some bury, some allow animals to consume them. Some are discarded in water, some in wells. Nanak, no one knows where they go and reside.

How could it be that we have Guru Nanak ji saying on Page 648 that no one knows where the dead go and reside, but we have Tirlochan saying on page 526 that he can predict (according to the translation above) where dead will go and under what conditions, as decided by what their dying thoughts are?


We thus have a string of problems that arise out of the above mentioned defective translation.

We run into the above mentioned seven problems for ONE reason only. Which is that the five primary concepts namely: ਅੰਤਿ ਕਾਲਿ Aant Kaal, ਸਿਮਰੈ Simrey, ਚਿੰਤਾ ਮਹਿ ਜੇ ਮਰੈ Chintaa Meh Jey Mrey, ਜੇ ਮਰੈ Jey Marey and ਜੋਨਿ Joan AS WELL AS the four secondary concepts: ਸਰਪ ਜੋਨਿ Sarap Joan, ਬੇਸਵਾ ਜੋਨਿ Besva Joan, ਸੂਕਰ ਜੋਨਿ Sooker Joan; and ਪ੍ਰੇਤ ਜੋਨਿ Preyt Joan are wrongly translated.

The translations of the concepts are defective, resulting in a defective translation of the entire shabd.

There are two explanations for that:

FIRST these concepts of Gurbani are being translated and interpreted by using external sources- namely the Vedic texts of Upnishads, the Shastras, and Puranas. At the very least, the understanding of the concepts is being derived from these external sources.

Doing so results in a rehash of the ideas of the Vedic scripture as Gurbani ideas, as original Gurmat ideas! At the very least, doing such results in the use of rejected ideas as ideas fit for translating and interpreting Gurbani.

If indeed GURBANI is a rehash of the ideas of Vedas, Shastras, and Puranas, one may ask – what is so unique about Sikhi and Gurbani then?

One can even ask as to why we need Gurbani. Why can’t we just go back and read the pre-1469 texts their original form?

The question then is: “what is the remedy for such a defect?” The prescription is that Gurbani must be interpreted using Gurbani. There are 1429 pages of Gurbani in the SGGS. It’s a voluminous text.

All the concepts of Gurbani are defined and explained within Gurbani itself. There is little need to look outside.

The SECOND explanation is that the basic principle of translating Gurbani – namely the Rahao Principle has been neglected by the translator.

The principle is straightforward. The central idea of a shabd with a Rahao verse is contained within the Rahao verse. All the remaining verses of the Shabd must be translated on the basis of the central message of the Rahao.

The question that remains is this” If the above two principles – namely using Gurbani to explain Gurbani and the Rahao principle are applied, will we be able to get the true meaning of this shabd of Bhagat Tirlochan ji? The answer is Yes, of course.

To get to the correct and Gurmat based translation of the Shabd, the first thing we need to do is to use Gurbani to define the FIVE basic concepts that are used in this Shabd of Bhagat Tirlochan ji.


  1. ਅੰਤਿ ਕਾਲਿ Aant Kaal. ਅੰਤਿ Aant means final and ਕਾਲਿ Kaal can mean both death and time. In the context of Gurbani and Gurmat, “time” translates as spiritual opportunity during our life-time. On Page 1159 of the SGGS we have this verse

ਭਜਹੁ ਗੋਬਿੰਦ ਭੂਲਿ ਮਤ ਜਾਹੁ ॥ ਮਾਨਸ ਜਨਮ ਕਾ ਏਹੀ ਲਾਹੁ ॥ ੧ ॥ ਰਹਾਉ ॥

Bhajho Gobind Bhool Mut Jaho. Manus Hanam Ka Ehi Lao.

Meaning: Do Not Fail to Realize the Creator. His Realization is the Primary Purpose in our Human Life.

On the same page we have another verse

ਇਹੀ ਤੇਰਾ ਅਉਸਰੁ ਇਹ ਤੇਰੀ ਬਾਰ ॥ ਘਟ ਭੀਤਰਿ ਤੂ ਦੇਖੁ ਬਿਚਾਰਿ ॥

Ehi Tera Ausar Eh Teri Baar. Ghutt Bheetr Tu Dekh Bechar.

Meaning: This is the ONLY TIME; this human life time is the only opportunity.

Then on Page 12 we have

ਭਈ ਪਰਾਪਤਿ ਮਾਨੁਖ ਦੇਹੁਰੀਆ ॥ ਗੋਬਿੰਦ ਮਿਲਣ ਕੀ ਇਹ ਤੇਰੀ ਬਰੀਆ ॥

Bhayee Praapa Manukh Dehoria. Gobind Milann Ke Eh Teri Barea.

Meaning: The Human Life has been Obtained. Our Life Time is the ONLY Opportunity to Realize the Creator Within.

On Page 1366 we have this verse of Bhagat Kabir ji

ਕਬੀਰ ਮਾਨਸ ਜਨਮੁ ਦੁਲੰਭੁ ਹੈ ਹੋਇ ਨ ਬਾਰੈ ਬਾਰ ॥ ਜਿਉ ਬਨ ਫਲ ਪਾਕੇ ਭੁਇ ਗਿਰਹਿ ਬਹੁਰਿ ਨ ਲਾਗਹਿ ਡਾਰ ॥

Kabir Manus Jnum Dolambh Hai Hoey Na Barey Baar. Jion Bunn Full Pakey Bhuen Girey Bahur Na Laghey Daar.


Meaning: Kabeer Human Life is Priceless and does NOT occur a SECOND time. Just Like a Fruit that Drops to the Ground when it Ripens, it Does Not Ever Go Back to the Branch Again.


What we can surmise from the above verses is that human life happens only ONCE. Its purpose during our life time is to realize the Creator within. And the human life is the only single opportunity. It is the FINAL opportunity. There will be no more opportunity.

On Page 332 we have a verse that uses Antt Kaal specifically.

ਸਰਜੀਉ ਕਾਟਹਿ ਨਿਰਜੀਉ ਪੂਜਹਿ ਅੰਤ ਕਾਲ ਕਉ ਭਾਰੀ ॥ ਰਾਮ ਨਾਮ ਕੀ ਗਤਿ ਨਹੀ ਜਾਨੀ ਭੈ ਡੂਬੇ ਸੰਸਾਰੀ ॥ ੩ ॥

Sarjio Katteh Nirjio Pujhey Aant Kaal Ko Bharee. Ram Nam Ki Gat Nahi Jani Bhay Dubey Sansari.

Meaning: Offering living things to worship inanimate things, one’s ANTT KAAL is wasted. (Because) One has not realized the Nam of the Omnipresent Creator, one’s life is drowned in fear.

When Gurbani says ANTT KAAL is wasted it means HUMAN LIFE is wasted; it means our LIFE TIME is squandered.

Then on Page 601 we have this verse

ਮਨ ਮੇਰੇ ਹਰਿ ਜੀਉ ਸਦਾ ਸਮਾਲਿ ॥ ਅੰਤ ਕਾਲਿ ਤੇਰਾ ਬੇਲੀ ਹੋਵੈ ਸਦਾ ਨਿਬਹੈ ਤੇਰੈ ਨਾਲਿ ॥ ਰਹਾਉ ॥

Mun Merey Har Jio Sda Smal. Aant Kaal Tera Beylee Hovey Sda Nibhhey Tere Naal. Rahao.

Meaning: O Mind, Remember the Creator always. It is your loyal companion (Baylee) in ANTT KAAL and will be ALWAYS AT YOUR SIDE.

Loyal companion in ANTT KAAL means loyal companion in HUMAN LIFE. A loyal companion is one who is loyal throughout our LIFE TIME.

The companionship is qualified by saying “will always be at your side.” Always be on your side in our life time. Always be on your side means for the entire period that we are alive.

Now, if we summarized all the above verses we can get the meaning of Aant Kaal in accordance with Gurbani;

AANT KAAL thus means the FINAL OPPORTUNITY to do something.

Since the objective of life is to REALIZE God in the here and now, and the human life is the ONE and ONLY opportunity to REALIZE God, then Aant Kaal refers to this FINAL OPPORTUNITY CALLED THE HUMAN LIFE.

Aant Kaal is the FINAL opportunity to realize the Creator within DURING OUR LIFE TIME. It is AANT meaning it is Final.

That’s’ human life. AANT KAAL is human life. There will not be a second opportunity, there will not be a second time.

2) Moving on in our attempt to define ਸਿਮਰੈ SIMREY; on Page 803 of the SGGS we have this verse


ਸਿਮਰਿ ਮਨਾ ਰਾਮ ਨਾਮੁ ਚਿਤਾਰੇ ॥ ਬਸਿ ਰਹੇ ਹਿਰਦੈ ਗੁਰ ਚਰਨ ਪਿਆਰੇ ॥ ੧ ॥ ਰਹਾਉ ॥

Simer Mnaa Ram Nam Chitarey. Bas Rahey Hirdey Gur Charan Piarey. Rahao.

Meaning: Contemplate and Internalize the Virtues of the Creator, O mind. Let the loving messages of the shabd reside within.

So ਸਿਮਰੈ SIMREY means Constant Remembrance with the objective of internalizing.

  1. As for ਚਿੰਤਾ Chintaa – it comes from the word ਚਿੰਤਨ CHINTAN. It means to Focus, contemplate on something in our life time.

3) The concept of ਮਰੈ Mrey, which normally translates as death needs to be looked at from the spiritual and not purely physical point of view.

Should one examine the verses relating to death in the SGGS, it becomes clear that out of every ten verses on the subject of death in Gurbani, nine are NOT concerning physical dying. Ninety percent of the focus of Gurbani regarding death concerns itself with spiritual death.

The verses regarding physical dying are few, far in between and straightforward.

The messages relating to physical death are basically three, namely a) that it’s inevitable, b) everyone will die and c) we are merely waiting our turn.

For instance, we have this verse on Page 936

ਰਾਣਾ ਰਾਉ ਨ ਕੋ ਰਹੈ ਰੰਗੁ ਨ ਤੁੰਗੁ ਫਕੀਰੁ ॥ ਵਾਰੀ ਆਪੋ ਆਪਣੀ ਕੋਇ ਨ ਬੰਧੈ ਧੀਰ ॥

Ranna Rao Na Ko Rhey Rang Na Tung Fakir. Vari Apo Aapnee Koey Na Bandhey Dheer.

Meaning: The kings, the rich, the paupers and the holy. Everyone dies in turn None can stay forever.

So obviously this is an example of the one in ten verse that talks of physical dying.

But the remaining 90 percent of the verses relate to spiritual death. This happens when we get entangled in the five vices and become self-serving instead of serving humanity that is in need.

For instance, this verse on page 11 of the SGGS which we read daily

ਆਖਾ ਜੀਵਾ ਵਿਸਰੈ ਮਰਿ ਜਾਉ ॥ ਆਖਣਿ ਅਉਖਾ ਸਾਚਾ ਨਾਉ ॥

Aakhan Jiva Visrey Marr Jaon. Aakhunn Aukha Sacha Nao.

Meaning: I die (spiritually) when I don’t contemplate on You, God. When I take You out of my conscience. When I disregard your presence.

So the meaning of MAREY in Gurbani is spiritual death more than mere physical death.

Here is another verse on Page 523 of the SGGS

ਸਲੋਕੁ ॥ ਅਤਿ ਸੁੰਦਰ ਕੁਲੀਨ ਚਤੁਰ ਮੁਖਿ ਙਿਆਨੀ ਧਨਵੰਤ ॥ ਮਿਰਤਕ ਕਹੀਅਹਿ ਨਾਨਕਾ ਜਿਹ ਪ੍ਰੀਤਿ ਨਹੀ ਭਗਵੰਤ ॥ ੧ ॥

Aat Sunder Kuleen Chatur Mukh Gyani Dhanwant. Mirtek Kaheay Nanaka Jeh Preet Nahin Bhagwant.

Meaning: One can have the highest of human attributes of beauty, status, intellect, leadership, knowledge and wealth. But such a human is DEAD, O Nanak, if one does not have love for the Creator.

Obviously the meaning of ਮਿਰਤਕ Mirtuk – dead person – in this verse is someone who is dead spiritually, not physically.

This verse on page 88 of the SGGS provides yet another confirmation of spiritual death.

ਸਲੋਕ ਮ: ੩ ॥ ਸਤਿਗੁਰੁ ਜਿਨੀ ਨ ਸੇਵਿਓ ਸਬਦਿ ਨ ਕੀਤੋ ਵੀਚਾਰੁ ॥ ਅੰਤਰਿ ਗਿਆਨੁ ਨ ਆਇਓ ਮਿਰਤਕੁ ਹੈ ਸੰਸਾਰਿ ॥

Salok M: 3. Satgur Jinee Na Seyveo Shabd Na Kito Vichar. Antar Gyan Na Aiyo Mirtek Hai Sansar.

Meaning: Not serving the Guru is to not discourse the shabd. Enlightenment does not come and one will be (spiritually) dead while living in the world.

ਮਿਰਤਕੁ ਹੈ ਸੰਸਾਰਿ Mirtuk Hai Sansar translates literally as “dead while living in the world’ and it means spiritually dead even if physically alive and kicking.

Spiritual death is of course viewed negatively in Gurbani. It can and must be avoided.


There is, however, another kind of death that is viewed positively in Gurbani. We can see such death from Bhagat Kabeer’s verses on page 1365

ਕਬੀਰ ਮਰਤਾ ਮਰਤਾ ਜਗੁ ਮੂਆ ਮਰਿ ਭੀ ਨ ਜਾਨਿਆ ਕੋਇ ॥ ਐਸੇ ਮਰਨੇ ਜੋ ਮਰੈ ਬਹੁਰਿ ਨ ਮਰਨਾ ਹੋਇ ॥ ੨੯ ॥

Kabeer Marta Marta Jug Muaa Mar Bhi Na Janeya Koey. Aisey Marney Jo Mrey Bahur Na Marna Hoey.

Meaning: Kabir, people in the world over have died and continue to die, but none have learnt to die the proper death. This is a death that whosoever dies such death does not die again.

In this context then, Gurbani is referring to death of a life that is imbued in vices. The reference is to a death defined as complete and absolute submission to Gurbani; submission to the Grace of God.

As the verse on Page 1343 exemplifies:

ਮਨੁ ਮਾਰੇ ਜੀਵਤ ਮਰਿ ਜਾਣੁ ॥ ਨਾਨਕ ਨਦਰੀ ਨਦਰਿ ਪਛਾਣੁ ॥

Mun Marey Jivat Mur Jaan . Nanak Nadree Nadar Pchaan.

Meaning: To submit completely (ਮਨੁ ਮਾਰੇ Mun Marey) to the grace of God, Nanak, is death (of self) in life ( ਜੀਵਤ ਮਰਿ ਜਾਣੁ Jeevat Mar Jaan).

It can thus be seen that the primary concern of Gurbani is two kinds of death. One, spiritual death, that is to be avoided because it can be avoided and; two death of self, of our 5 vices, death by total and complete submission to the messages of Gurbani.

4) It remains now to try to decipher the meaning of the word ਜੂਨ Joon in accordance with Gurmat as derived from within the SGGS.

The dictionary meaning of ਜੂਨ Joon is a life form. Every living thing is therefore a Joon.

The Upanishad belief is that the soul takes different life forms after death, that there are 8.4 million life forms (Joons) and that one becomes these life forms (Joon) after death.

On the other hand, Gurbani is concerned with living LIFE HERE AND NOW. In Gurbani a ਜੂਨ Joon refers to attributes, characters, behaviors and mind sets that human beings encounter while on the path of spirituality.

On Page 267 we have a verse that captures this notion of humans in human life form but with animalistic attributes and mind sets.

ਕਰਤੂਤਿ ਪਸੂ ਕੀ ਮਾਨਸ ਜਾਤਿ ॥ ਲੋਕ ਪਚਾਰਾ ਕਰੈ ਦਿਨੁ ਰਾਤਿ ॥

Kartoot Pasoo Kee Manus Jaat. Lok Pcharaa Krey Dinn Raat.

Meaning: We are humans in creed, but of ANIMALISTIC character within our mind sets.

Gurbani mentions the names of animal life forms (Joons) and attributes their behaviors to the HUMAN life. Kabeer has a shabad on page 971 that describes negative mindsets. He sums it up in this verse:

ਆਵਾ ਗਵਨੁ ਹੋਤੁ ਹੈ ਫੁਨਿ ਫੁਨਿ ਇਹੁ ਪਰਸੰਗੁ ਨ ਤੂਟੈ ॥ ੨ ॥

Ava Gavan Hoat Hai Fun Fun Eh Parsang Nahi Tutttey.

This cycle of adopting negative attributes (ਆਵਾ ਗਵਨੁ Aava Gavun) of different life forms WITHIN ME keeps happening every split of a second. This cycle never ends.

One takes the life form of a “dog” when one becomes greedy and desires things that belong to others. One takes on the life form of a serpent when one habitually spews venom against others. One takes on the life form of a donkey when one becomes egoistic even while being devoid of virtues altogether.

As Guru Nanak ji says on page 1246 of the SGGS

ਇਕਨਾ ਸੁਧਿ ਨ ਬੁਧਿ ਨ ਅਕਲਿ ਸਰ ਅਖਰ ਕਾ ਭੇਉ ਨ ਲਹੰਤਿ ॥ ਨਾਨਕ ਸੇ ਨਰ ਅਸਲਿ ਖਰ ਜਿ ਬਿਨੁ ਗੁਣ ਗਰਬੁ ਕਰੰਤਿ ॥ ੨ ॥

Ekna Sudh Na Budh Na Akal Sar Akhan Ka Bheyo Na Lahant. Nanak Sey Nurr Asal Khar Jey Bin Gunn Garab Krunt.

That human (ਸੇ ਨਰ Se Nurr) is a true donkey life form (ਅਸਲਿ ਖਰ Asal Kharr) when he becomes egoistic (ਗਰਬੁ ਕਰੰਤਿ Garab Karant) even when one does not possess a single virtue.

Note the donkey of Gurbani is a human (ਨਾਨਕ ਸੇ ਨਰ Nanak Se Nurr) Nurr refers to a human. It’s a human being with donkey attributes of stubbornness.

And it’s the real donkey (ਅਸਲਿ ਖਰ Asal Kharr). It is real because this is the kind of donkey that is OF CONCERN TO OUR SPIRITUAL JOURNEY.

Gurbani says there is an entire zoo of animal ATTRIBUTES within us in the form of our attitudes, behaviors, mind sets, characteristics, and way of thinking – all of which are negative and constitute ਕਰਤੂਤਿ ਪਸੂ ਕੀ Kartoot Pasu Kee.

All these Joons exist within us HERE and NOW in our human life form. They exist within us while we are alive. And the objective of spirituality is to rid our minds from these animalistic traits, characters, behaviors, and attributes while we are alive.

The objective is to rid ourselves from the Joons that we are already living now.


Having understood the FIVE basic concepts used in this shabd by using Gurbani to understand them, we are now ready to interpret the verses.

For this purpose, we need to understand the meaning of the word Rahao first. Virtually all English translations have translated it as “Pause.” This is of course a literal translation that adds no value to our understanding of the verse. It makes no sense that the writers of Gurbani would want us to “pause” at just one verse, or any particular one.

The true meaning of Rahao is derived contextually. In the context of poetry, it is the Title Verse. In the context of the musical composition – it is the Asthai or Chorus Verse – meaning the verse that is sung repeatedly. In the context of the message of the shabd, it is the Central Verse. Gurbani is all three – poetry, musical and message; hence all three meanings apply in conjunction with the particular context.

The Rahao principle is critical towards an accurate understanding of the messages of Gurbani. As mentioned above, the Rahao verse contains the gist, the crux, and the primary message of the Shabd. This in turn means we need to pay attention to the following three things.

One, that the remaining verses of the Shabd are either illustrations, exemplifications, or explanations of the Rahao verse. Two, this means that the Rahao verse has to be interpreted first so that all the other verses can be interpreted in the context of the Rahao. Three, all the other verses of the shabd must be interpreted on the basis of the Rahao verse.

The Rahao verse of the shabd under discussion is

ਅਰੀ ਬਾਈ ਗੋਬਿਦ ਨਾਮੁ ਮਤਿ ਬੀਸਰੈ ॥ ਰਹਾਉ ॥ Aree Bayee Gobind Nam Mut Bisrey. Rahao

The translation of the verse is : O mind of mine, never forsake the VIRTUES (Nam) of the Creator Lord.

The message of the verse is thus for the Sikh to Live a life of Godly VIRTUES, of Guru prescribed virtues. The message is also to contemplate on them always with the objective of realizing and becoming these Godly virtues.

There is also an inherent and in-built message: Do NOT drown or saturate your life in UN-GODLY attributes, because then there will be NO SPACE for Godly virtues.

This then, is the meaning of the Rahao verse and the rest of the shabd revolves around this.

The intrinsic message of the Rahao verse is: Living Godly virtues is life, and if I forget this way of living, then I die spiritually and though my physical body is living, looking like a human, I am living a life full of animalistic traits and characteristics.

As I don’t want to live this animalistic way of life, I pray that I do not forget the virtues of God ਗੋਬਿਦ ਨਾਮੁ ਮਤਿ ਬੀਸਰੈ Gobind Naam Mutt Visrey.


Now let’s interpret the first verse based on the Rahao verse:

ਅੰਤਿ ਕਾਲਿ ਜੋ ਲਛਮੀ ਸਿਮਰੈ ਐਸੀ ਚਿੰਤਾ ਮਹਿ ਜੇ ਮਰੈ ॥ ਸਰਪ ਜੋਨਿ ਵਲਿ ਵਲਿ ਅਉਤਰੈ ॥ ੧ ॥

Aant Kaal Jo Lachmee Simrey Aisee Chinta Meh Jey Mrey. Sarap Joan Val Val Autrey.

Meaning: Should Human Life (Aant Kaal) be spent in contemplation of material, spiritual death occurs in such focus and contemplation. (Spiritual death occurs under the influence of material because) it’s a life lived in the cycle of negative traits of a serpent.

What is the meaning of living the life of a serpent? The following verse on page 712 explains.

ਬਿਨੁ ਸਿਮਰਨ ਜੋ ਜੀਵਨੁ ਬਲਨਾ ਸਰਪ ਜੈਸੇ ਅਰਜਾਰੀ ॥ ਨਵ ਖੰਡਨ ਕੋ ਰਾਜੁ ਕਮਾਵੈ ਅੰਤਿ ਚਲੈਗੋ ਹਾਰੀ ॥ ੧ ॥

Ben Simran Jo Jivan Balna Sarap Jaisey Arjaree. Nuv Khandn Ko Raj Kmavey Aant Chaleygo Haree.

Meaning: A life devoid of Godly contemplation is to live (ਜੀਵਨੁ Jeevan) the life of a serpent (ਸਰਪ ਜੈਸੇ ਅਰਜਾਰੀ Sarap Jaisey Arjaree.) One can win the entire planet, but one loses the ONE AND FINAL opportunity of LIFE (ਅੰਤਿ ਚਲੈਗੋ ਹਾਰੀ Aant Chaleygo Haree).

Now let’s interpret the second verse based on the Rahao verse:

ਅੰਤਿ ਕਾਲਿ ਜੋ ਇਸਤ੍ਰੀ ਸਿਮਰੈ ਐਸੀ ਚਿੰਤਾ ਮਹਿ ਜੇ ਮਰੈ ॥ ਬੇਸਵਾ ਜੋਨਿ ਵਲਿ ਵਲਿ ਅਉਤਰੈ ॥ ੨ ॥

Aant Kaal Jo Esteri Simrey Aisee Chinta Meh Jey Mrey. Besva Joan Val Val Autrey

Meaning: Should Human Life (Ant Kaal – this final opportunity to realize God) be spent in contemplation of carnal pleasures, spiritual death occurs in such focus and contemplation. (Spiritual death under the influence of carnal pleasures occurs because) it’s a life lived in the cycle of negative traits of a prostitute.

What is the meaning of living the life of a prostitute?

Let’s look at this verse on page 1143 of the SGGS.

ਭੈਰਉ  ਮਹਲਾ ੫ ॥ ਚਿਤਵਤ ਪਾਪ ਨ ਆਲਕੁ ਆਵੈ ॥ ਬੇਸੁਆ ਭਜਤ ਕਿਛੁ ਨਹ ਸਰਮਾਵੈ ॥

Bhairon Mehla 5: Chitvat Pap Na Aaluk Avey. Besua Bhajut Kich Neh Sarmavey

Meaning: One who makes no delay and rushes instead to conceive sin, commit sin; such is akin to a prostitute who is shameless in one’s deeds.

There is yet another verse that explains the word Besua on page 1415 of the SGGS.

ਬਿਖੁ ਮਾਇਆ ਕਾਰਣਿ ਭਰਮਦੇ ਫਿਰਿ ਘਰਿ ਘਰਿ ਪਤਿ ਗਵਾਇ ॥ ਬੇਸੁਆ ਕੇਰੇ ਪੂਤ ਜਿਉ ਪਿਤਾ ਨਾਮੁ ਤਿਸੁ ਜਾਇ ॥

Bikh Maya Karann Bharumdey Gir Ghar Ghar Pat Gvayey. Besua Kayrey Poot Jion Pita Nam Tis Jaye.

Meaning: One loses one’s dignity in the shameless and greedy pursuit of the pleasures of material everywhere. Such is akin to prostituting one’s self and the pleasures are akin to the prostitute’s child who has to bear the ignominy of indignity.

It is clear that Bhagat Tarlochan (and the our Gurus in the verses above) are NOT referring to a physical prostitute when they use the word Besua; but rather to the behavior, character and mind-set pertaining to the shameless pursuit of material goals at the expense of one’s honor and dignity. The word Besua is thus being used in the metaphoric / idiomatic sense. Just like when we make a statement to the effect “Petty politicians have no qualms prostituting their principles for self gain.” This is idiomatic use of the term.

Now let’s interpret the third verse of our chosen shabd based on the Rahao Verse:

ਅੰਤਿ ਕਾਲਿ ਜੋ ਲੜਿਕੇ ਸਿਮਰੈ ਐਸੀ ਚਿੰਤਾ ਮਹਿ ਜੇ ਮਰੈ ॥ ਸੂਕਰ ਜੋਨਿ ਵਲਿ ਵਲਿ ਅਉਤਰੈ ॥ ੩ ॥

Aant Kaal Jo Larrkay Simrey Aisee Chinta Meh Jey Mrey. Sooker Joan Val Val Autrey.

Meaning: Should Human Life be spent in contemplation of offspring, spiritual death occurs in such focus and contemplation. (Spiritual death occurs under such influence because) it’s a life lived in the cycle of negative traits of a hog.

What is the meaning of living the life of a hog?

This verse of Guru Teg Bahadur ji on page 1428 of the SGGS answers our query.

ਏਕ ਭਗਤਿ ਭਗਵਾਨ ਜਿਹ ਪ੍ਰਾਨੀ ਕੈ ਨਾਹਿ ਮਨਿ ॥ ਜੈਸੇ ਸੂਕਰ ਸੁਆਨ ਨਾਨਕ ਮਾਨੋ ਤਾਹਿ ਤਨੁ ॥ ੪੪ ॥

Eyek Bhagat Bhagwan Jeh Prani Kay Nahe Mun. Jaisey Sooker Suan Nanak Mano Tahe Tan.

Meaning: A human who does not have love for the One Creator is living the life of a hog and a dog; even if in a human body.

Here is another verse on page 1105 of the SGGS that explains the same concept

ਸਾਧਸੰਗਤਿ ਕਬਹੂ ਨਹੀ ਕੀਨੀ ਰਚਿਓ ਧੰਧੈ ਝੂਠ ॥ ਸੁਆਨ ਸੂਕਰ ਬਾਇਸ ਜਿਵੈ ਭਟਕਤੁ ਚਾਲਿਓ ਊਠਿ ॥ ੧ ॥

Sadhsangat Kabhu Nahi Kini Racheyo Dhandey Jhooth. Suan Sookar Bayes Jivey Bhutkut Chaleyo Uuth.

Three animalistic mindsets are mentioned in this verse:

Meaning: Having never done Sangat of the Guru, but having concocted tasks of fakery; One lives one’s life akin to that of a dog, hog and crow.

Now let’s interpret the fourth verse based on the Rahao Verse:

ਅੰਤਿ ਕਾਲਿ ਜੋ ਮੰਦਰ ਸਿਮਰੈ ਐਸੀ ਚਿੰਤਾ ਮਹਿ ਜੇ ਮਰੈ ॥ ਪ੍ਰੇਤ ਜੋਨਿ ਵਲਿ ਵਲਿ ਅਉਤਰੈ ॥ ੪ ॥

Aant Kaal Jo Mandir Simrey Aisee Chinta Meh Jey Mrey. Preyt Joan Val Val Autrey.

Meaning: Should Human Life be spent in contemplation of one’s property, spiritual death occurs in such focus and contemplation. (Spiritual death occurs under the influence of collecting possessions because) it’s a life lived in the cycle of demonic traits.

What is the meaning of living the life of demonic traits? We have a verse on Page 1131 of the SGGS that answers that question.

ਭੈਰਉ ਮਹਲਾ ੩ ॥ ਕਲਿ ਮਹਿ ਪ੍ਰੇਤ ਜਿਨੀ ਰਾਮੁ ਨ ਪਛਾਤਾ ਸਤਜੁਗਿ ਪਰਮ ਹੰਸ ਬੀਚਾਰੀ ॥

Bhairon Mehla 3. Kal Meh Preyt Jinee Ram Na Pchata Satjug Param Hans Bichari.

Meaning: Not realizing that the Creator is within and never discoursing to elevate life to higher pedestals is to be demonic.

Now let’s interpret the fifth and final verse based on the Rahao Verse:

ਅੰਤਿ ਕਾਲਿ ਨਾਰਾਇਣੁ ਸਿਮਰੈ ਐਸੀ ਚਿੰਤਾ ਮਹਿ ਜੇ ਮਰੈ ॥ ਬਦਤਿ ਤਿਲੋਚਨੁ ਤੇ ਨਰ ਮੁਕਤਾ ਪੀਤੰਬਰੁ ਵਾ ਕੇ ਰਿਦੈ ਬਸੈ ॥ ੫ ॥ ੨ ॥

Aant Kaal Narayan Simrey Aisee Chinta Meh Jey Mrey. Badt Tilochan Tay Nur Mukta Pitambar Va Kay Ridey Bsey.

Meaning: Should Human Life (ANTT KAAL, the final opportunity to realize God) be spent in contemplation of the Creator, and should one die from worldly desires, Tirlochan says doing so offers freedom (from undue focus on material, carnal pleasures, offspring, property, possessions) and invites the Creator to reside within one’s thoughts.


This article has attempted to seek a translation of Bhagat Tirlochan’s shabd that is based on ਤੱਤ ਗੁਰਮਤ (Tatt Gurmat) – a translation that is in line with overall Gurmat and Gurbani philosophy . It is an attempt to derive at a translation that is meaningful and practical in our spiritual discoveries based on the SGGS.

The Overall messages of the Shabd are

  1. Should we choose to contemplate and Focus on MATERIAL and CARNAL desires.
    • Spiritual life DEGRADES into negative traits and characteristics.
    • Spirituality DIES within us
  2. We should Contemplate and Focus on Godly Virtues (Gobind Naam) constantly with a view towards realizing and becoming these virtues. (This is captured by the Rahao verse)
  3. We should live these Godly Virtues as we walk our spiritual journey as human beings

In conclusion the following two points may be of help.

One, there is no shabd in Gurbani that contradicts another elsewhere.

There is no verse that contradicts another. Nothing is Gurbani is contradictory to itself.

The principle is that ALL of Gurbani is constant, complimentary and woven in one thread of thought called Gurmat. All 35 contributors of the SGGS have the same spiritual messages. They are always on the same page.

Be it Bani of Baba Fareed – who wrote Banee in the 1200s or Guru Tegh Bahadur ji who composed Banee 500 years later), the spiritual principles remains the same and constant.

It follows therefore that the translation or interpretation of the above mentioned shabd on page 526 must also be understood using the principles of Gurbani, not ideas from other mythological sources.

Two, Gurbani recognizes us as human beings or spiritual beings based solely upon our thoughts, mindsets and everyday actions of the being, not our physical traits.

If our thoughts and actions are elevated; we are worthy of being called human. If they are not, then even if we are physical human, our spiritual character is not human.

It is our character, traits and behaviors in our temporal and spiritual lives that becomes illustrative of a variety of animal forms. This is how the concept of Joon is captured in Gurmat. It is innovative, unique and novel. It reflects the spiritual depths of the 35 composers of Gurbani within the SGGS

This is because SIKHI is a spirituality of the HERE and NOW.

IT is NOT a spirituality that is obsessed with what happens to us after death. The Shabd that we have discussed is about living life Here and Now in the remembrance of the Creator and in the internalization of His virtues.



Latest News

Sabha is in ICU. You are invited to the Funeral.

Karminder Singh Dhillon, PhD (Boston)

Sabha is in ICU. You are Invited to the Funeral.

Karminder Singh, PhD (Boston)

Yes. That is the state of affairs of Sikh Naujwan Sabha Malaysia – if a recent WhatsApp post – issued under the names or 13 distressed folks is to be believed.

Let’s refer to them as the Desperate Gang of 13 (DG-13) for ease of reference.

There are reports that the WhatsApp post contains names that should not be there. More important are the names that are not there, but should be there; they are the Funeral Directors. The puppeteers. The hidden hands. More of these masterminds later.

The post is titled ‘Taking Sabha out of troubled waters’. Taking Over Sabha by Creating Trouble may have sounded more apt. After all, if one dozen crocodiles claimed there were helping ‘Take a cow out of troubled waters’ one would be suspicious – even if lots of crocodile tears were shed in making the case for the poor cow’s slaughter.

WILL THE NAUJWAN PLEASE STAND UP. The oldest member of DG-13 is over 80 and the youngest touching 60. That’s not bad in itself. I am in the same age range and as members of this bracket we acquire the right to talk about ICUs and funerals. But that doesn’t give us the right to wish either on others. That’s the domain of the Creator.

The Punjabi language has an idiom ਚਲੇ ਹੋਏ ਕਾਰਤੂਸ। Spent bullets in English. At least 3 have served unmolested as Jathedar of the Sabha and others have served in the Exco repeatedly and over many terms. They had their days. And their days are over.

There is a so called Gyani amongst the DG-13 who is more accurately an Agyani. There are more ironies.

People who did nothing worth remembering during their own long tenures are now suddenly invigorated and energized to take Sabha “out of troubled waters.” People who carry fake titles are inspired by a need to declare that the current jathedar is “fake” and should thus be removed from office.

People who are into their sunset years are desirous of saving the sunrise of tomorrow. People who are the root cause of the problem are now pretending to be part of the solution. People who are acting as agents of the masterminds are faking independent thought and action. People who split the Sabha in just 6 months they took over the Exco by dragging it into the DG controversy are now screaming “unity” at the top of their lungs.

The list is long.


Continue reading “Sabha is in ICU. You are invited to the Funeral.”