Chitr Gupt

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To convey the enlightening Message of the BANI, all 35 composers of Bani (ਬਾਣੀਕਾਰ) who are included in the Sri Guru Granth Sahib (SGGS) have used language, vocabulary, beliefs, phrases, terms, metaphors, and traditions that were already within the use and within the psyche of people of the time. The verses written in different poetic forms and various languages in the SGGS highlight this aspect well.

The use of this vocabulary does NOT at all mean that they have accepted the meaning of the vocabulary in the form in which it was prevalent. GURUS and BHAGATS have used these terms as examples (ਹਵਾਲਾ), but explicitly with new meanings and understanding to fit the new spiritual paradigms of Sikhi / Gurmat of Guru Nanak. It is so because the Gurbani enshrined within the SGGS is not meant to regurgitate the pre-1469 belief system which Guru Nanak rejected in no uncertain terms.

In the following posts, we have attempted to reflect upon how the innovative and Unique Gurmat of Guru Nanak destroyed the empty and imaginary myths concocted by the Bipar’s twisted mind. For example:
– Rituals done after death
– Jum Doot and Dharma Raj
– Bhoot, Pret

In this current post the attempt is to understand the Gurmat Sidhant about the Bipar’s concocted concept of “Chitr Gupt” (“ਚਿਤ੍ਰ ਗੁਪਤ”).

The Pre-1469 stale spirituality of the crafty Bipar-Vaad is the spirituality of AFTERLIFE — after one’s physical death. In addition to the fabricated “Chitr Gupt”, it includes concocted tales of ‘JUM’ (also spelled YAM, JAMM etc.), ‘Dharma Raj’, and so on. People have significantly serious misgivings regarding these mythical characters.

Those who blindly (ਅੰਧ-ਵਿਸ਼ਵਾਸ਼) follow the clergy (Pujaaree clique) and believe in their cooked up mythical tales — I wish them the best (Sarbatt Daa Bhalaa)!

However for those who call and identify themselves as “SIKHS“ — followers of the teaching of the SGGS, NOT PUJAAREE or any Deraa-Vaad sadh babas — the Spirituality of the Shabad (SGGS) has debunked all these concocted narratives of the Bipar-Vaad. Because all these concocted and ludicrous fabrications have nothing to do with the Gurmat / Sikhi of Guru Nanak, and Inner Enlightenment of one’s Conscience (Surt-ਸੁਰਤ).

According to the concocted myths of Bipar-Vaad, “Chitr Gupt” is the alleged scribe (ਮੁਨਸ਼ੀ) of Dharma Raj who record the good or bad deeds of each person in the world. There is also a lot of misconception among people about this so-called “Chitr Gupt”.

There are contradictory mythical stories written in the Hindu Puranas about “Chitr Gupt” who secretly keeps writing down the details of the karma of all beings in the world simultaneously. The name of this strange book in which “Chitr Gupt” records the Karma of countless beings in the entire world is found written as “Grasandhani” in the Puranas.

“Chitr Gupt” is said to be (1) sitting on the shoulders of every person of the world; (2) keeping an eye on what we all do, day and night; (3) and provides record of our deeds to Dharma Raj in the AFTERLIFE!

There is an another term used in the Gurbani (SGGS) — “Kaith Chetu-ਕਾਇਥੁ ਚੇਤੂ”. This is the same “Chitr Gupt“.

Gurmat rejects the myth of “Chitr Gupt“

Falsehood (ਝੂਠ) has no place in the word of truth (i.e. Bani-SGGS).

  • ਜਿਹ ਪੈਡੈ ਲੂਟੀ ਪਨਿਹਾਰੀ ॥ ਸੋ ਮਾਰਗੁ ਸੰਤਨ ਦੂਰਾਰੀ ॥੧॥ ਸਤਿਗੁਰ ਪੂਰੈ ਸਾਚੁ ਕਹਿਆ ॥ ਨਾਮ ਤੇਰੇ ਕੀ ਮੁਕਤੇ ਬੀਥੀ ਜਮ ਕਾ ਮਾਰਗੁ ਦੂਰਿ ਰਹਿਆ ॥੧॥ ਰਹਾਉ ॥ … ਚਿਤ੍ਰ ਗੁਪਤੁ ਸਭ ਲਿਖਤੇ ਲੇਖਾ ॥ ਭਗਤ ਜਨਾ ਕਉ ਦ੍ਰਿਸਟਿ ਨ ਪੇਖਾ ॥੪॥ : The path on which PANIHAAREE (being) is robbed of his/her spiritual capital — acting on the path of life by vices/Bikaar, false ego-sense (Haumai), self-will etc — the seekers of truth remain away from that path in life (i.e. they live in conformance with Hukam). ||1|| The perfect Satigur teaches this Universal Truth. With this blessing of Naam, one finds the righteous way in life and stays far away from the path in life’s journey which leads to ‘Jum‘ (vices/Bikaar). ||1||Pause|| … “Chitar Gupat“, the mythical recorders of people’s Karma, allegedly write the record of the deeds of all humans beings. But they cannot look towards the seekers of truth with such intention. ||4|| (sggs 393).
  • ਮਨ ਪਿਆਰਿਆ ਜੀਉ ਮਿਤ੍ਰਾ ਹਰਿ ਲਦੇ ਖੇਪ ਸਵਲੀ ॥ ਮਨ ਪਿਆਰਿਆ ਜੀਉ ਮਿਤ੍ਰਾ ਹਰਿ ਦਰੁ ਨਿਹਚਲੁ ਮਲੀ ॥ ਹਰਿ ਦਰੁ ਸੇਵੇ ਅਲਖ ਅਭੇਵੇ ਨਿਹਚਲੁ ਆਸਣੁ ਪਾਇਆ ॥ ਤਹ ਜਨਮ ਨ ਮਰਣੁ ਨ ਆਵਣ ਜਾਣਾ ਸੰਸਾ ਦੂਖੁ ਮਿਟਾਇਆ ॥ ਚਿਤ੍ਰ ਗੁਪਤ ਕਾ ਕਾਗਦੁ ਫਾਰਿਆ ਜਮਦੂਤਾ ਕਛੂ ਨ ਚਲੀ ॥ ਨਾਨਕੁ ਸਿਖ ਦੇਇ ਮਨ ਪ੍ਰੀਤਮ ਹਰਿ ਲਦੇ ਖੇਪ ਸਵਲੀ ॥੩॥ : O beloved mind of mine, adopt (live) the spirituality pertaining to the Creator. (Such Divine Life) is profitable (Laahaa). (Such adopted spirituality) brings realization of the Creator Within in the permanent sense. In such a spirituality the fears or anxieties of death, re-birth and the cycle of reincarnation are eliminated completely. (Because of this adopted spirituality) I shredded to pieces, the belief in the accounting of ‘Chitr Gupt’ and in which the Jum Doot will have no effect on me. That spirituality is the Advice of Nanak that inculcate Love of the Creator Within. This is the spirituality of benefit. ॥3॥ (sggs 79).
  • ਨਾਨਕ ਗੁਰਮੁਖਿ ਜਮੁ ਸੇਵਾ ਕਰੇ ਜਿਨ ਮਨਿ ਸਚਾ ਹੋਇ ॥੧॥ : Nanak, (in fact) ‘JUM’ serves those who have inculcated Gurmukh MINDSET (i.e. Enlightened ones) and have Realized the Creator in their mind. ||1|| (sggs 588).

The Gurmat teaches us that there is no so called “Chitr Gupt” Devta or angel within the human body that demands an account from the human being every moment. Therefore, there is no need be afraid of such concocted Devta or angel (ਦੇਵਤਾ ਜਾਂ ਫਰਿਸ਼ਤਾ).

  • ਬਾਬਾ ਅਬ ਨ ਬਸਉ ਇਹ ਗਾਉ ॥ ਘਰੀ ਘਰੀ ਕਾ ਲੇਖਾ ਮਾਗੈ ਕਾਇਥੁ ਚੇਤੂ ਨਾਉ ॥੧॥ ਰਹਾਉ ॥ : O my mind! Now I don’t want to reside in this village (i.e. my body) anymore. Because the record keeper whose name is “Chitr Gupt” asks for the account of each and every moment (deeds done by my sensory organs). ||1||Pause|| (sggs 1104).

Everything is within Hukam

Guru Nanak’s Sikhi is established on the acceptance of Reality he called HUKAM. This Hukam is immanent in the sense that it is imbued within each element within the creation. That said, permeating our very existence, Hukam is the lifelong mentor of a Sikh — living entire life within and conforming to IT.

  • ਹੁਕਮੈ ਅੰਦਰਿ ਸਭੁ ਕੋ ਬਾਹਰਿ ਹੁਕਮ ਨ ਕੋਇ ॥ ਨਾਨਕ ਹੁਕਮੈ ਜੇ ਬੁਝੈ ਤ ਹਉਮੈ ਕਹੈ ਨ ਕੋਇ ॥੨॥ : Everything is within Hukam, none is exempt from Hukam. Nanak, if one Realizes he/she is to obey Hukam, then one does not talk in ego — one does not boast of being outside/beyond/exempt of Hukam, or does not talk arrogantly and do things in own will or Manmukhta…). ॥2॥ (sggs 1).
  • ਕਿਵ ਸਚਿਆਰਾ ਹੋਈਐ ਕਿਵ ਕੂੜੈ ਤੁਟੈ ਪਾਲਿ ॥ ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ ॥੧॥ : How then can I become God-Realized being within (‘Sachiaaraa‘)? How can I remove the obstacle of my non-realized state within? O Nanak! (The way to realize Creator within is to) remain within the confines of His Hukam (the Cosmic System-Rule-Law of Nature, ਕੁਦਰਤੀ ਨਿਯਮ…), as (Creator and His Hukam) is contained with us. ||1|| (sggs 1).

What distinguishes Sikhi of Guru Nanak from all organized or man-made religious schools of thought is ‘HUKAM‘. As explained by Guru Nanak below, the reason the Creator’s secret can only be understood by recognizing the HUKAM:

  • ਕਰਤਾ ਸਭੁ ਕੋ ਤੇਰੈ ਜੋਰਿ ॥ ਏਕੁ ਸਬਦੁ ਬੀਚਾਰੀਐ ਜਾ ਤੂ ਤਾ ਕਿਆ ਹੋਰਿ ॥੧॥ ਰਹਾਉ ॥ : O Creator everything is within Your Power (i.e Command/Hukam). Having internalized the Counsel of the Shabad (SGGS) pertaining to the One Creator, I realize there is none else with such Power (i.e Command/Hukam).

In the Sri Guru Granth Sahib (SGGS), ‘HUKAM’ means the Cosmic System-Rule-Law of Nature with which the Kudrat functions (ਕੁਦਰਤੀ ਨਿਯਮ). Put simply, it is the Divine Law of consequences – we humans are free to choose, but we are not free from the consequences of our choices.

  • ਨਾਰਾਇਣ ਨਿੰਦਸਿ ਕਾਇ ਭੂਲੀ ਗਵਾਰੀ ॥ ਦੁਕ੍ਰਿਤੁ ਸੁਕ੍ਰਿਤੁ ਥਾਰੋ ਕਰਮੁ ਰੀ ॥੧॥ ਰਹਾਉ ॥ : O my deluded ignorant mind, why are you blaming God? My own bad and good deeds are the cause of my sorrow and pleasure.  ||1||Pause|| (sggs 695).
  • ਨਾਨਕ ਹੁਕਮੀ ਲਿਖੀਐ ਲੇਖੁ ॥ ਜੇਹਾ ਵੇਖਹਿ ਤੇਹਾ ਵੇਖੁ ॥੧॥ : Nanak, I write my own destiny myself by Hukam (because it is Hukam that controls the working of the Cosmos). By the Hukam that what I do becomes part of my nature (i.e. that becomes my mental form or traits). ||1|| (sggs 466).
  • ਜੇਹੇ ਕਰਮ ਕਮਾਇ ਤੇਹਾ ਹੋਇਸੀ ॥ : Consequences happen depending on the type of deeds I perform in my life. (sggs 730).
  • ਤੇਹਾ ਹੋਵੈ ਜੇਹੇ ਕਰਮ ਕਮਾਇ ॥ : (Hukam: Universal System-Rule-Law of Nature is such that) one reaps the fruits of one’s deeds (Here and Now). (sggs 363).
  • ਕਰਮੀ ਆਪੋ ਆਪਣੀ ਕੇ ਨੇੜੈ ਕੇ ਦੂਰਿ ॥ : My own deeds determine whether I realize the Creator or otherwise (i.e. far from realization). (sggs 8).
  • ਜੋ ਮੈ ਕੀਆ ਸੋ ਮੈ ਪਾਇਆ ਦੋਸੁ ਨ ਦੀਜੈ ਅਵਰ ਜਨਾ ॥ ॥੨੧॥ : Whatever I did, I received its fruits; I don’t blame anyone else. ||20|| (sggs 433).

Ending

Common sense dictates that when the Creator Himself was there (in the state of Sunn Smadh), where was this Chitr Gupt and whose Karma was he/they asking for? When there was no one else, whose account was being written?

  • ਜਬ ਅਬਿਗਤ ਅਗੋਚਰ ਪ੍ਰਭ ਏਕਾ ॥ ਤਬ ਚਿਤ੍ਰ ਗੁਪਤ ਕਿਸੁ ਪੂਛਤ ਲੇਖਾ ॥ : When there was only the Creator, Unmanifest and Incomprehensible, then whom “Chittar Gupat” asked for the account of their deeds? (sggs 291).

The Guru Sahib has torn up the paper containing that fictional ledger of the fictional “Chitr Gupt“, showing that it has been destroyed forever. In this way, the Guru Sahib has dispelled the illusion (Bharam) of those who consider “Chitr Gupt” to be a Devata or an angel.

At the same time, the Guru Sahib has given humanity the encouragement to elevate one’s spiritual life. A Gurmukh (Enlightened/Guru- Shabad-Oriented mindset) – who emulates the Guru through living the Shabad by adhering to the canonical injunctions of the SGGS – has no fear of Chitr Gupt, Jum Doot and Dharma Raj.

  • ਹਰਿ ਕੇ ਸੇਵਕ ਸੇ ਹਰਿ ਪਿਆਰੇ ਜਿਨ ਜਪਿਓ ਹਰਿ ਬਚਨਾਕੀ ॥ ਲੇਖਾ ਚਿਤ੍ਰ ਗੁਪਤਿ ਜੋ ਲਿਖਿਆ ਸਭ ਛੂਟੀ ਜਮ ਕੀ ਬਾਕੀ ॥੨॥ : Those who Realize the Divine Upadesh (Internalization or Becoming the Gurbani) are dear to Him. The account of their deeds written by the mythical or concocted Chitr and Gupt, and the account with the Jum are Eliminated (i.e. for them Chitr Gupt, Jum Doot etc. do not exist). ||2|| (sggs 668).
  • ਕਾਇਆ ਕਾਗਦੁ ਜੇ ਥੀਐ ਪਿਆਰੇ ਮਨੁ ਮਸਵਾਣੀ ਧਾਰਿ ॥ ਲਲਤਾ ਲੇਖਣਿ ਸਚ ਕੀ ਪਿਆਰੇ ਹਰਿ ਗੁਣ ਲਿਖਹੁ ਵੀਚਾਰਿ ॥ ਧਨੁ ਲੇਖਾਰੀ ਨਾਨਕਾ ਪਿਆਰੇ ਸਾਚੁ ਲਿਖੈ ਉਰਿ ਧਾਰਿ ॥੮॥੩॥ : If my body becomes paper, mind the ink pot, and tongue becomes the pen for writing the Creator’s Virtues, then (I must) reflect and keep writing about the Virtues of the Creator within my conscience. (sggs 636).

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