Birth is the Proof of Impending Death

The Gurmat Wisdom of the Sri Guru Granth Sahib (SGGS) reinforces the age old fact that from Nature (Kudrat) we come and to Nature we will return, meaning our birth is in Hukam and death is also in Hukam (i.e. Universal System-Rule-Law-Order of Nature, ਕੁਦਰਤੀ ਨਿਯਮ).

• ਕਹਾ ਤੇ ਆਵੈ ਕਹਾ ਇਹੁ ਜਾਵੈ ਕਹਾ ਇਹੁ ਰਹੈ ਸਮਾਈ ॥ : What Is the Origin of Life; Where does it go? What Is Its Ultimate Destination? (sggs 940).
• ਹੁਕਮੇ ਆਵੈ ਹੁਕਮੇ ਜਾਵੈ ਹੁਕਮੇ ਰਹੈ ਸਮਾਈ ॥ : The origin of life is by way of the Hukam (Universal System-Rule-Law of Nature, ਕੁਦਰਤੀ ਨਿਯਮ); its ultimate destination is by the Way of Hukam; it is to be lived in Realization of the Hukam. (sggs 940).
• ਹੁਕਮੈ ਅੰਦਰਿ ਸਭੁ ਕੋ ਬਾਹਰਿ ਹੁਕਮ ਨ ਕੋਇ ॥ : Everything is within Hukam, none is exempt from Hukam. (sggs 1).
• ਜੰਮਣੁ ਮਰਣਾ ਹੁਕਮੁ ਹੈ ਭਾਣੈ ਆਵੈ ਜਾਇ ॥ : It is Hukam (i.e. System-Rule-Law of Nature, ਨਿਯਮ), which causes birth and death — birth and death occur according to Hukam (i.e. according to the biology of birth and death). (sggs 472).

That being said, what we call ‘life or Jeevan-ਜੀਵਨ’ is existence between birth and death. One may consider his/her birth pretty significant, but an insignificant occurrence in the larger scheme of the Universe.

As sunrise is the proof of immanent sunset or as the morning is the proof of approaching night, similarly, birth of an entity is the proof of it’s impending death.

• ਕਬੀਰ ਇਹੁ ਤਨੁ ਜਾਇਗਾ ਸਕਹੁ ਤ ਲੇਹੁ ਬਹੋਰਿ ॥ ਨਾਂਗੇ ਪਾਵਹੁ ਤੇ ਗਏ ਜਿਨ ਕੇ ਲਾਖ ਕਰੋਰਿ ॥੨੭॥ : Kabeer, this body will perish one day, stop it if you have the power (to save you from physical death)! Remember, even the richest of the rich depart nude after time.. ||27|| (sggs 1365).
• ਮਿਰਤੁ ਹਸੈ ਸਿਰ ਊਪਰੇ ਪਸੂਆ ਨਹੀ ਬੂਝੈ ॥ ਬਾਦ ਸਾਦ ਅਹੰਕਾਰ ਮਹਿ ਮਰਣਾ ਨਹੀ ਸੂਝੈ ॥੧॥ ਸਤਿਗੁਰੁ ਸੇਵਹੁ ਆਪਨਾ ਕਾਹੇ ਫਿਰਹੁ ਅਭਾਗੇ ॥ ਦੇਖਿ ਕਸੁੰਭਾ ਰੰਗੁਲਾ ਕਾਹੇ ਭੂਲਿ ਲਾਗੇ ॥੧॥ ਰਹਾਉ ॥ : Death hangs on his head but the animal natured person fails to acknowledge its presence. Having entrapped itself in conflicts, pleasures and pride he fails to consider the reality of dying. Instead of wandering miserably, internalize the enlightening Message contained in the Guru Shabad. Witnessing the fleeting worldly pleasures, like the beauty of a colorful safflower, why are you mistakenly attached to these? ||1||Pause|| (sggs 809).

In short, death is a part of life, inevitable — if there is birth, there is death!

• ਸਾਹੇ ਲਿਖੇ ਨ ਚਲਨੀ ਜਿੰਦੂ ਕੂੰ ਸਮਝਾਇ ॥ ਜਿੰਦੁ ਵਹੁਟੀ ਮਰਣੁ ਵਰੁ ਲੈ ਜਾਸੀ ਪਰਣਾਇ ॥ : Your breaths can never be extended when expired, explain this to your life. Life is the bride and death the groom, he will take her away forever. (sggs 1377).
• ਅਨਿਕ ਜਤਨ ਕਰਿ ਕਾਲੁ ਸੰਤਾਏ ॥ ਮਰਣੁ ਲਿਖਾਇ ਮੰਡਲ ਮਹਿ ਆਏ ॥ : The fear of physical death is debilitating in so many ways. Destined to die, (one) comes into the world. (sggs 685).
• ਰਾਣਾ ਰਾਉ ਨ ਕੋ ਰਹੈ ਰੰਗੁ ਨ ਤੁੰਗੁ ਫਕੀਰੁ ॥ ਵਾਰੀ ਆਪੋ ਆਪਣੀ ਕੋਇ ਨ ਬੰਧੈ ਧੀਰ ॥ : All human beings – the ruled and the rulers, the poor and the wealthy, the temporal and the religious – are merely awaiting their turn. We are in all in que / line. None can step out of the que. (sggs 936).

Neither science, nor religion, nor prayers (Ardaas), nor Yoga or meditation can help us outrun or postpone death. A person who has become the Gurmukh lives his or her life meaningfully is always ready to embrace death at any time.

• ਚਿੰਤਾ ਤਾ ਕੀ ਕੀਜੀਐ ਜੋ ਅਨਹੋਨੀ ਹੋਇ ॥ ਇਹੁ ਮਾਰਗੁ ਸੰਸਾਰ ਕੋ ਨਾਨਕ ਥਿਰੁ ਨਹੀ ਕੋਇ ॥੫੧॥ ਜੋ ਉਪਜਿਓ ਸੋ ਬਿਨਸਿ ਹੈ ਪਰੋ ਆਜੁ ਕੈ ਕਾਲਿ ॥ ਨਾਨਕ ਹਰਿ ਗੁਨ ਗਾਇ ਲੇ ਛਾਡਿ ਸਗਲ ਜੰਜਾਲ ॥੫੨॥ : Worry about something that is unnatural. Nanak, this is the rule (of Nature) in the world that nothing is everlasting. ||51|| Whatever takes birth, will die today or tomorrow. Nanak, shun all worldly temptations with corrupting influences and live life with Godly Virtues. ||52|| (sggs 1429).
• ਸਭਨਾ ਮਰਣਾ ਆਇਆ ਵੇਛੋੜਾ ਸਭਨਾਹ ॥ : All have to die and all have to be separated. (sggs 595).
• ਆਇਆ ਮਰਣੁ ਧੁਰਾਹੁ ਹਉਮੈ ਰੋਈਐ ॥ ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਇ ਅਸਥਿਰੁ ਹੋਈਐ ॥੧॥ : Death is pre-ordained and everyone who is born has to die (i.e. BIRTH IS THE PROOF OF IMPENDING DEATH) but people cry (at the death of someone) only because of false ego-sense. (On the other hand) remembering the Naam, the mind becomes unshakable and unaffected (when death comes — it remains steadfast in moments of joy and grief). ||1|| (sggs 369).

The Gurbani calls the human body ‘Jajaree-ਜਜਰੀ’ (meaning perishable, frail, weak, ਨਾਸਵੰਤ, etc.). The time eats it away, slowly and steadily, bit by bit! Ultimately It dissolves into the very elements from which it had come!

• ਇਹੁ ਸਰੀਰੁ ਜਜਰੀ ਹੈ ਇਸ ਨੋ ਜਰੁ ਪਹੁਚੈ ਆਏ ॥ : This body is perishable; old age overtakes it (sggs 584).
• ਨ ਦੇਵ ਦਾਨਵਾ ਨਰਾ ॥ ਨ ਸਿਧ ਸਾਧਿਕਾ ਧਰਾ ॥ ਅਸਤਿ ਏਕ ਦਿਗਰਿ ਕੁਈ ॥ ਏਕ ਤੁਈ ਏਕ ਤੁਈ ॥੨॥ : No (imaginary) demigods live forever. Neither the demons (i.e. bad or corrupt people) nor human beings live forever. No Sidhas or seekers (Yogis etc.) remained here on earth. (These are all perishable, then) who else is everlasting? (O Rabb: Universal Energy, Hukam: System-Rule-Law of Nature…) You alone are forever. (sggs 143).
• ਧੁਰਿ ਲਿਖਿਆ ਪਰਵਾਣਾ ਫਿਰੈ ਨਾਹੀ ਗੁਰੁ ਜਾਇ ਹਰਿ ਪ੍ਰਭ ਪਾਸਿ ਜੀਉ ॥੩॥ : The Divine Hukam (Universal System-Rule-Law of Nature, ਕੁਦਰਤੀ ਨਿਯਮ)  cannot (ever) be averted/avoided/changed; (so, for this, now) the Guru is going to be with ‘Hari Prabh‘ (Source, Origin…). (sggs 923).

In a nutshell, once the time is up, an interview with death is certain!

• ਕੋ ਰਹੈ ਨ ਭਰੀਐ ਪਾਈਐ ॥੫॥ : No one remains here when the count of the breaths is full ||5|| (sggs 465).
• ਮਲਕਲ ਮਉਤ ਜਾਂ ਆਵਸੀ ਸਭ ਦਰਵਾਜੇ ਭੰਨਿ ॥ : Crushing death comes breaking open all doors (destroying all bodily senses or faculties, etc.). (sggs 1383).
• ਜਿਨ੍ਹ੍ਹ ਕੀ ਚੀਰੀ ਦਰਗਹ ਪਾਟੀ ਤਿਨ੍ਹ੍ਹਾ ਮਰਣਾ ਭਾਈ ॥੫॥ : (sggs 418).

That being said, the Gurmat Wisdom of the SGGS teaches us to prepare ourselves for the physical death. Because our birth is the proof of our impending physical death.

If we don’t prepare ourselves by taking the Wisdom of the SGGS and learning from it, then there will be plenty of fear, anxiety and distress about death! We cannot learn it at the last moment. This is how Bhai Gurdas Ji describes this truth of the Gurbani :

• ਜੈਸੇ ਘਰਿ ਲਾਗੈ ਆਗਿ ਜਾਗਿ ਕੂਆ ਖੋਦੀਓ ਚਾਹੈ ਕਾਰਜ ਨ ਸਿਧਿ ਹੋਇ ਰੋਇ ਪਛੁਤਾਈਐ । ਜੈਸੇ ਤਉ ਸੰਗ੍ਰਾਮ ਸਮੈ ਸੀਖਿਓ ਚਾਹੈ ਬੀਰ ਬਿਦਿਆ ਅਨਿਥਾ ਉਦਮ ਜੈਤ ਪਦਵੀ ਨ ਪਾਈਐ । ਜੈਸੇ ਨਿਸਿ ਸੋਵਤ ਸੰਘਾਤੀ ਚਲਿ ਜਾਤਿ ਪਾਛੇ ਭੋਰ ਭਏ ਭਾਰ ਬਾਧ ਚਲੇ ਕਤ ਜਾਈਐ । ਤੈਸੇ ਮਾਇਆ ਧੰਧ ਅੰਧ ਅਵਿਧ ਬਿਹਾਇ ਜਾਇ ਅੰਤਕਾਲ ਕੈਸੇ ਹਰਿਨਾਮ ਲਿਵ ਲਾਈਐ ॥੪੯੫॥ : Just as while sleeping, someone’s house catches fire and he wakes up and starts digging well, he cannot succeed in putting off the fire. Instead, he then repents and cries. Just as someone wants to learn the art of warfare when the battle in progress. It is a futile effort. Victory cannot be achieved.  Just as a traveler goes to sleep at night and his companions proceeded further leaving him behind, the where will he go with all his luggage when the dat breaks? Similarly, an ignorant man entangled in worldly love and attachments (i.e. hunger of Maya), spends his life accumulating wealth. How can he engross his mind to the divine Naam (Wisdom, Virtues, Shabad, Hukam…) when he is on his last breaths? (Kabit Bhai Gurdas Ji, 495).

However, on account of mind’s illusion, mortals think they are important and death will not happen to them!

Recently I read these beautiful lines inscribed on someone’s tombstone:

میں اہم تھا۔ = Mai Aham Thaa = I was important,
یہی وہم تھا = Yehi Veham Thaa = This was (my) illusion!

The Gurmat Wisdom of the Sri Guru Granth Sahib (SGGS) time and again reminds us: Anything that appears will soon disappear. Ultimately we leave this world alone as alone we are born!

Use whatever euphemism you want to use for death, it cannot be avoided. In all directions, wherever we go, we will find it waiting — waiting from the moment one is born. Simply put, anything born must finish one day.

• ਜਨਮੰ ਤ ਮਰਣੰ ਹਰਖੰ ਤ ਸੋਗੰ ਭੋਗੰ ਤ ਰੋਗੰ ॥ : (Where) there is birth (there) there is also death, (where) there is happiness then there is also sorrow, (where) there are pleasures (of Mayaic or material things) then there are also diseases arising from them. (sggs 1354).

At the most, the body-frame may live through the three stages — childhood, youth, and old age (ਬੁਢੇਪਾ). After the third stage — old age (‘Jaru-ਜਰੁ’, senility) — there is the death of the body-frame!

• ਬਾਲ ਜੁਆਨੀ ਅਰੁ ਬਿਰਧਿ ਫੁਨਿ ਤੀਨਿ ਅਵਸਥਾ ਜਾਨਿ ॥ : Childhood, youth and old age – know these as the three stages of life (sggs 1428).
• ਜਨਨੀ ਜਾਨਤ ਸੁਤੁ ਬਡਾ ਹੋਤੁ ਹੈ ਇਤਨਾ ਕੁ ਨ ਜਾਨੈ ਜਿ ਦਿਨ ਦਿਨ ਅਵਧ ਘਟਤੁ ਹੈ ॥ : The mother thinks that her son is growing up; (but) she does not understand that, day by day, his life is diminishing (sggs 91).

The Gurbani equates human life with a night, which could be of a few days, few months, few years. some may live up to 100 years or more. Regardless, everybody’s life-night must end, sooner or later.

• ਰਾਤਿ ਕਾਰਣਿ ਧਨੁ ਸੰਚੀਐ ਭਲਕੇ ਚਲਣੁ ਹੋਇ ॥ : (The mortal) accumulates wealth for a night of his life, but in the morning, (he) must depart. (sggs 787).

One can color his or her hair to hide old age (ਬੁਢੇਪਾ), or get plastic surgery done to hide the signs of old age, but death ‘suddenly pounces’ just as a hawk suddenly pounces on an unsuspecting bird engaged in play!

• ਕੇਲ ਕਰੇਦੇ ਹੰਝ ਨੋ ਅਚਿੰਤੇ ਬਾਜ ਪਏ ॥ : While a Hans (swan, goose…) is engaged in play, a hawk suddenly pounces on it. (sggs 1383).
• ਮਰਣਿ ਨ ਮੂਰਤੁ ਪੁਛਿਆ ਪੁਛੀ ਥਿਤਿ ਨ ਵਾਰੁ ॥ : Death does not ask us the time nor the day before striking us down. (sggs 1244).

The Gurbani also compares this human body with a clay-built pitcher. In a cracked clay-built pitcher, water will slowly and steadily leak out. Similarly, this pitcher of the human body — which also got cracked as soon as it took the first breath — will perish as well!

• ਛਿਨੁ ਛਿਨੁ ਅਉਧ ਬਿਹਾਤੁ ਹੈ ਫੂਟੈ ਘਟ ਜਿਉ ਪਾਨੀ ॥੧॥ ਰਹਾਉ ॥ : Each and every moment, your life is passing away, like water from a cracked pitcher. ||1||Pause|| (sggs 726).
• ਪਵਨਿ ਅਫਾਰ ਤੋਰ ਚਾਮਰੋ ਅਤਿ ਜਜਰੀ ਤੇਰੀ ਰੇ ਮਾਟੁਲੀ ॥੧॥ ਰਹਾਉ ॥ : (O man!) Your skin is puffed up by air, and your body-pitcher has grown old (frail, etc.). ||1||Pause|| (sggs 1246).

That which is Real never ends, and that which ends is unreal (i.e., false, impermanent, ‘ਸੋ ਕਾਚੋ ਕਾਚਾ’). Thus, the Gurbani’s edict is what comes and goes is not Real.

Anything that is time-bound cannot be Eternal (ਸਦੀਵੀ, forever, permanent…), hence unreal. To be Real means to be free of beginning, middle and end. Whatever comes and goes is bound and limited by beginning, middle and end, therefore unreal.

• ਜੋ ਦੀਸੈ ਸੋ ਚਾਲਨਹਾਰੁ ॥ : Whatever is seen (entire material world) is perishable (sggs 268).
• ਫਰੀਦਾ ਅਖੀ ਦੇਖਿ ਪਤੀਣੀਆਂ ਸੁਣਿ ਸੁਣਿ ਰੀਣੇ ਕੰਨ ॥ ਸਾਖ ਪਕੰਦੀ ਆਈਆ ਹੋਰ ਕਰੇਂਦੀ ਵੰਨ ॥੧੧॥ :Farid, eyesight flees and hearing depletes. The body’s crop ripens and only the color is left to turn now. (sggs 1378).

Then what is Eternal (ਸਦੀਵੀ-Sadeevee, forever, permanent…)?

The Gurbani time and again reminds us — since the body is not forever and ever — its seeing (‘Deedaar‘ or ‘Darshan‘) cannot be forever either, ONLY the Shabad (Wisdom or Giaan, Naam, Upadesh, Hukam: System-Rule-Law of Nature…) is forever (ਸਦੀਵੀ-Sadeevee)!

Accordingly, a real Sikh (a true learner) wants to Realize the Gur-Shabad through Shabad-Vichaar (churning the Gurbani). Thus, known as a Gurmukh in the Gurbani, the whole life of such an Awakened Being becomes a celebration itself! He understands the human life’s target and the purpose. There is no fear of old age or death to him.

• ਗੁਰਮੁਖਿ ਜੀਵੈ ਮਰੈ ਪਰਵਾਣੁ ॥ ਆਰਜਾ ਨ ਛੀਜੈ ਸਬਦੁ ਪਛਾਣੁ ॥ : (Who ) becomes the Gurmukh, (his) life and death is of avail (ਸਫਲ, ਕਬੂਲ). (His) life does not waste away; (because he) realizes the ‘Sabadu‘ (sggs 125).
• ਸਦ ਜੀਵਨੁ ਭਲੋ ਕਹਾਂਹੀ ॥ ਮੂਏ ਬਿਨੁ ਜੀਵਨੁ ਨਾਹੀ ॥੧॥ ਅਬ ਕਿਆ ਕਥੀਐ ਗਿਆਨੁ ਬੀਚਾਰਾ ॥ ਨਿਜ ਨਿਰਖਤ ਗਤ ਬਿਉਹਾਰਾ ॥੧॥ ਰਹਾਉ ॥ : People desire eternal life and call it beautiful. But without death (of false ego-sense) there can be no eternal life. When that ‘Eternal Life’ is understood then there is no need to explain it. Because it becomes evident that worldly things are fleeting but the life received after erasing the false ego-sense is eternal. ||1||Pause|| (sggs 655).

The Gurbani tells us that the Truth (= the Creator) never gets old or invalid — does not age, remains the same in past, present and future. However, as asserted by the Gurbani the Truth cannot be Realized until one is pure in mind.

• ਸਚੁ ਪੁਰਾਣਾ ਹੋਵੈ ਨਾਹੀ ਸੀਤਾ ਕਦੇ ਨ ਪਾਟੈ ॥ : The Truth does not grow old; and once stitched, it is never torn again (sggs 956).
• ਸਚੁ ਤਾ ਪਰੁ ਜਾਣੀਐ ਜਾ ਰਿਦੈ ਸਚਾ ਹੋਇ ॥ : The Creator is Realized then when the mind has BECOME true (sincere, genuine). (sggs 468).
• ਨਾਨਕ ਬਧਾ ਘਰੁ ਤਹਾਂ ਜਿਥੈ ਮਿਰਤੁ ਨ ਜਨਮੁ ਜਰਾ ॥੪॥੬॥੭੬॥ : O Nanak! This is how the house (state of the mind) is built where there is neither death nor birth nor old age (i.e. the state of the mind free of repeated suffering. ||4||6||76|| (sggs 44).

However men and women who live virtuously in harmony with the divine Hukam have never feared death having conducted as ‘Sachiaaraa‘ every waking day. For them, death is a final word on a life well-lived — a Blissful release or deliverance!

• ਕਬੀਰ ਜਿਸੁ ਮਰਨੇ ਤੇ ਜਗੁ ਡਰੈ ਮੇਰੇ ਮਨਿ ਆਨੰਦੁ ॥ ਮਰਨੇ ਹੀ ਤੇ ਪਾਈਐ ਪੂਰਨੁ ਪਰਮਾਨੰਦੁ ॥੨੨॥: Kabir, the world is afraid of death (breaking from Haumai/vices/Bikaar etc.), but it fills my mind with spiritual Bliss. Because, it is only when we die (eradicate Haumai/vices/Bikaar etc.) that we realize God within, the embodiment of Supreme spiritual Bliss. ||22|| (sggs 1365).
• ਮਨ ਮੇਰੇ ਹਰਿ ਜੀਉ ਸਦਾ ਸਮਾਲਿ ॥ ਅੰਤ ਕਾਲਿ ਤੇਰਾ ਬੇਲੀ ਹੋਵੈ ਸਦਾ ਨਿਬਹੈ ਤੇਰੈ ਨਾਲਿ ॥ ਰਹਾਉ ॥ : O my mind, always remember ‘Hari’ (-Naam: Wisdom, Virtues, Hukam…). At your final moment That would be your most loyal companion, and will forever be with you. (sggs 601).
• ਸਬਦਿ ਮਰੈ ਮਨੁ ਮਾਰੈ ਅਪੁਨਾ ਮੁਕਤੀ ਕਾ ਦਰੁ ਪਾਵਣਿਆ ॥੩॥: Who dies in the Shabad, annihilates his own mind and obtains the Door of Liberation. ||3|| (sggs 117).
• ਮਰਣੁ ਨ ਮੰਦਾ ਲੋਕਾ ਆਖੀਐ ਜੇ ਮਰਿ ਜਾਣੈ ਐਸਾ ਕੋਇ ॥ : Death would not be vilified by the masses thus if only they knew how to die.(sggs 579).

Some Related Posts:

• Gurmat Concept of Death
• Death is not to be Feared
• Gurbani Says First Accept Death!
• Where does Soul go after Physical Death?
• Dying in Shabad
• Death of Haumai Brings Sukha
• Two Types of Living and Dying
• Step onto my Path with Your Head in Hand
• Hukam is the Core of Sikhi