Death is not to be Feared

The mind finds it hard to accept the idea that existence contains life and also death.

However, life is not logical as the mind! The reality is: If there is birth, there is death. Use whatever euphemism you want to use for death, it cannot be avoided. In all the directions, wherever we go, we will find it waiting.

Another point which should be borne in mind is that the Gurbani does not believe/support unnatural and illogical nonsense such as virgin-born, air-born, fire-born, etc., as the followers of many organized religions (Mazhab-ਮਜ਼ਹਬ) stake claim for their prophets.

Many think that denying humanity of their prophets somehow establishes the divinity of their prophets and heightens their status! The Gurbani clearly Teaches us that there can be NO CHILD without the union (ਮੇਲ) of a mother and father or a male and female.

  • ਜੈਸੇ ਮਾਤ ਪਿਤਾ ਬਿਨੁ ਬਾਲੁ ਨ ਹੋਈ ॥: As there is no child without (the union of) a mother and father (sggs 872).

The Gurbani talks about two types of living and death. In addition to death of the physical body, the Gurbani also talks about death of the instinctive mind or death of the negative or bad impact of Haumai (false ego-sense or its Bikaar (i.e., lust, anger, greed, attachment, pride…).

In regard to death of the physical body, the Gurbani time and again reminds us: Anything that appears will soon disappear. In other words, if there is birth, there is death.

In regard to death of Bikaar-ridden mind, the Gurbani teaches us not to fear it for its the death of Bikaar.

This happens when we die in Shabad (Naam, Upadesh, Hukam, Giaan or Wisdom…) As the Gurbani puts it, it is also a Blissful moment for the mind — at last, a chance for enduring and untrammeled Anand (Bliss, Peace…)!

  • ਕਬੀਰ ਜਿਸੁ ਮਰਨੇ ਤੇ ਜਗੁ ਡਰੈ ਮੇਰੇ ਮਨਿ ਆਨੰਦੁ ॥ ਮਰਨੇ ਹੀ ਤੇ ਪਾਈਐ ਪੂਰਨੁ ਪਰਮਾਨੰਦੁ ॥੨੨॥: O Kabeer! Death the world is afraid of (death of the mind’s Bikaar: lust, anger, greed, etc.) – that death fills my mind with Bliss. It is only by the death (of Bikaar) the Perfect Supreme Bliss is obtained! ||22|| (sggs 1365).
  • ਪਹਿਲਾ ਮਰਣੁ ਕਬੂਲਿ ਜੀਵਣ ਕੀ ਛਡਿ ਆਸ ॥ ਹੋਹੁ ਸਭਨਾ ਕੀ ਰੇਣੁਕਾ ਤਉ ਆਉ ਹਮਾਰੈ ਪਾਸਿ ॥੧॥: First accept death and give up the desire for life (i.e., give up attachment to body…). Become the dust of the feet of all (i.e., become truly humble…), then, come to me. ||1|| (sggs 1102).
  • ਜਉ ਤਉ ਪ੍ਰੇਮ ਖੇਲਣ ਕਾ ਚਾਉ ॥ ਸਿਰੁ ਧਰਿ ਤਲੀ ਗਲੀ ਮੇਰੀ ਆਉ ॥ ਇਤੁ ਮਾਰਗਿ ਪੈਰੁ ਧਰੀਜੈ ॥ ਸਿਰੁ ਦੀਜੈ ਕਾਣਿ ਨ ਕੀਜੈ ॥੨੦॥: If you desire to play this game of Divine Love with Me, then step onto My Way putting your head on palm. When you place your foot on this Way, give up your head (false ego-sense), do not be afraid or shrink ||20||. (sggs 1412).
  • ਸਬਦਿ ਮਰਹੁ ਫਿਰਿ ਜੀਵਹੁ ਸਦ ਹੀ ਤਾ ਫਿਰਿ ਮਰਣੁ ਨ ਹੋਈ ॥:  If you die through the Shabad, then you will live forever, you will not spiritually die again. (sggs 604).

The Gurbani tells us that our mind’s True Nature is Jot Saroop — Blissful and Eternal, Deathless, Immortal, Timeless…

  • ਮਰਣਹਾਰੁ ਇਹੁ ਜੀਅਰਾ ਨਾਹੀ ॥੩॥: This soul is not perishable (sggs 188).

This is the reason why everybody wants to avoid death or sorrows (pain, suffering…) in life is because Eternal Bliss is our soul’s (or mind’s) True Nature (Jot Saroop)!!

Thus, death does not and cannot hurt a true Giaanee or a Gurmukh.

  • ਬ੍ਰਹਮ ਗਿਆਨੀ ਸਦ ਜੀਵੈ ਨਹੀ ਮਰਤਾ ॥: Brahm Giaanee ever lives and never dies (sggs 273).
  • ਗੁਰਮੁਖਿ ਬੁਢੇ ਕਦੇ ਨਾਹੀ ਜਿਨ੍ਹ੍ਹਾ ਅੰਤਰਿ ਸੁਰਤਿ ਗਿਆਨੁ ॥ ਸਦਾ ਸਦਾ ਹਰਿ ਗੁਣ ਰਵਹਿ ਅੰਤਰਿ ਸਹਜ ਧਿਆਨੁ ॥: The Gurmukhs never grow old; within their Surti (consciousness) is Wisdom (understanding, Knowledge). They ever remember Virtues, and remain in the state of ‘Sahaj’ (Natural State of Being, State of Knowledge or Giaan Avasthaa…). (sggs 1418).
Death is the name of the feeling that we will be no more in this world

In other words, the thought of death only tortures the one who is engrossed in Maya. To put it otherwise, death only hurts an active mind (worldly mind ridden with Maya or duality (Doojaa Bhaav), false ego-sense, Bikaar, doubt (Bharam), ignorance etc.).

  • ਏਹ ਤ੍ਰਿਗੁਣ ਮਾਇਆ ਜਿਨਿ ਜਗਤੁ ਭੁਲਾਇਆ ਜਨਮ ਮਰਣ ਕਾ ਸਹਸਾ: This three-quality Maya has deluded the whole world, (and it builds within Jeev) the fear (doubt, anxiety…) of birth and death (sggs 1257).

Although all die, but there is no grief for the Gurmukh (Bhagat, Jan, Daas, Awakened person, Mool-Realized person, Brahm Giaanee).

  • ਓਹੁ ਨ ਮੂਆ ਜੋ ਰਹਿਆ ਸਮਾਇ ॥: (The Brahm) that pervades (within) does not die (sggs 152).

In other words, a Gurmukh knows that death only hurts those who, instead of Jot Saroop, have become something other (i.e., time-bound, Manmukh, Saakat, Mayadhaaree…).

For example, the essence of wave, ocean, bubble, raindrop, etc., is still water. When a raindrop falls in the ocean, it becomes the ocean: Nothing gets lost.

  • ਸਾਗਰ ਮਹਿ ਬੂੰਦ ਬੂੰਦ ਮਹਿ ਸਾਗਰੁ ਕਵਣੁ ਬੁਝੈ ਬਿਧਿ ਜਾਣੈ …: The drop is in the ocean, and the ocean is in the drop. Who understands, and knows this? (sggs 878).

So, the Gurbani Teaches us not to fear death. Because our Mool (Source, Jot...) — the Seer, the Subject — can never be lost. The Divine Wisdom of our Mool (Source, Jot, Raam, Hari, Gobind….) wipes out death, worldliness, duality, suffering.

Thus, there is only one way to avoid the pain of death — the Gurbani says recognize your Timeless Mool, within.

The world reminds us of death. Our Mool makes us oblivious of death!

The Gurbani teaches us that death is only the five elements returning to themselves. The physical body being made up of the five elements (i.e., space, air, fire, water and earth), it is bound in the framework of time and space. Upon its destruction, each elements goes back to its respective source. That is, the earth merges with earth, the air with air, the fire with fire, the water with water, and the space with space.

  • ਪਾਂਚ ਤਤ ਕੋ ਤਨੁ ਰਚਿਓ ਜਾਨਹੁ ਚਤੁਰ ਸੁਜਾਨ ॥ ਜਿਹ ਤੇ ਉਪਜਿਓ ਨਾਨਕਾ ਲੀਨ ਤਾਹਿ ਮੈ ਮਾਨੁ ॥੧੧॥: O wise and clever (man)! Know that (your physical body) is made up of the five elements. O Nanak! Believe it that (this physical body) will merge back into (these five elements). ||11||(sggs 1427).
  • ਪਵਨੈ ਮਹਿ ਪਵਨੁ ਸਮਾਇਆ ॥ ਜੋਤੀ ਮਹਿ ਜੋਤਿ ਰਲਿ ਜਾਇਆ ॥ ਮਾਟੀ ਮਾਟੀ ਹੋਈ ਏਕ ॥…: Pavanai mahi pavan(u) samaaiaa… (sggs 885).

Accordingly, a true Sikh (a learner of the SGGS) looks upon both happy as well as sad events equally in his life! Thus, known as a Gurmukh in the Gurbani, the whole life of such an Awakened Being becomes a celebration itself!

  • 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 Shabad (sggs 125).

In short, before we step on the Way of the Gurbani, the Gurbani commands us to ‘first’ accept death:

  • ਪਹਿਲਾ ਮਰਣੁ ਕਬੂਲਿ ਜੀਵਣ ਕੀ ਛਡਿ ਆਸ ॥ ਹੋਹੁ ਸਭਨਾ ਕੀ ਰੇਣੁਕਾ ਤਉ ਆਉ ਹਮਾਰੈ ਪਾਸਿ ॥੧॥: First accept death and give up the desire for life (i.e., give up attachment to body…). Become the dust of the feet of all (i.e., become truly humble…), then, come to me. ||1|| (sggs 1102).
  • ਜਉ ਤਉ ਪ੍ਰੇਮ ਖੇਲਣ ਕਾ ਚਾਉ ॥ ਸਿਰੁ ਧਰਿ ਤਲੀ ਗਲੀ ਮੇਰੀ ਆਉ ॥ ਇਤੁ ਮਾਰਗਿ ਪੈਰੁ ਧਰੀਜੈ ॥ ਸਿਰੁ ਦੀਜੈ ਕਾਣਿ ਨ ਕੀਜੈ ॥੨੦॥: If you desire to play this game of Divine Love with Me, then step onto My Way putting your head on palm. When you place your foot on this Way, give up your head (false ego-sense), do not be afraid or shrink ||20||. (sggs 1412).


  1. CS jeo,
    I think it would not be possible to correlate Sounds of Gurmukhi alphabets with the sound of English alphabets.
    Here in ਣਾਣੈ the sound is that of N and in ੜਾੜੈ that of D.
    However it is very imperative to have clear understanding of gurmukhi script alphabets.

  2. You are right jio – the change occurs on the last letter – I think Gurbani has several dots scattered at various places and needs some serious searching for meanings from these clues.
    What are your thoughts on ਣਾਣੈ ਰਵਤੁ ਰਹੈ ਘਟ ਅੰਤਰਿ ਹਰਿ ਗੁਣ ਗਾਵੈ ਸੋਈ ॥
    and ੜਾੜੈ ਰਾੜਿ ਕਰਹਿ ਕਿਆ ਪ੍ਰਾਣੀ ਤਿਸਹਿ ਧਿਆਵਹੁ ਜਿ ਅਮਰੁ ਹੋਆ Ank 432
    There seems three suggested sounds for “R” in Patti Mhal 1 Thanks

  3. CS jeo,
    In my understanding the different spellings for the same word are related to the style of different language.e g In Eastern India side the word may be ਜੀਅਰਾ and in Punjab the same may be as ਜੀਅੜਾ
    There are many similar words with different spellings like one as
    KIPAAR and KIRPAAL here L is exchanged with R at the last alphabet.
    One may notice that for the same word the change in spelling is only for the last alphabet of the words .

  4. It seems weird though why would there be more than one spelling for a similar Akhari Namo if there were no additional reflections meant for understanding / meaning something

  5. ਮਰਣ ਜੀਵਣ ਕੀ ਚਿੰਤਾ ਗਈ ਇਹੁ ਜੀਅੜਾ ਹਰਿ ਪ੍ਰਭ ਵਸਿ ॥
    ਜਿਉ ਭਾਵੈ ਤਿਉ ਰਖੁ ਤੂ ਜਨ ਨਾਨਕ ਨਾਮੁ ਬਖਸਿ ॥੧॥
    Sorry, I should have submitted this along. From this instance, it seems the meanings are same for ਜੀਅੜਾ/ ਜੀਅਰਾ

  6. Thanks Jio for further inputs
    Here are some expamples

    1) ਇਉ ਸਰਪਨਿ ਕੈ ਵਸਿ ਜੀਅੜਾ ਅੰਤਰਿ ਹਉਮੈ ਦੋਇ ॥
    2) ਜੀਅੜਾ ਅਗਨਿ ਬਰਾਬਰਿ ਤਪੈ ਭੀਤਰਿ ਵਗੈ ਕਾਤੀ ॥

    3) ਪਾਪੀ ਜੀਅਰਾ ਲੋਭੁ ਕਰਤੁ ਹੈ ਆਜੁ ਕਾਲਿ ਉਠਿ ਜਾਹਿਗਾ ॥੧॥ ਰਹਾਉ ॥
    4) ਜਾ ਦਿਨ ਭੇਟੇ ਸਾਧ ਮੋਹਿ ਉਆ ਦਿਨ ਬਲਿਹਾਰੀ ॥
    ਤਨੁ ਮਨੁ ਅਪਨੋ ਜੀਅਰਾ ਫਿਰਿ ਫਿਰਿ ਹਉ ਵਾਰੀ ॥੧॥ ਰਹਾਉ ॥

    It seems although the meanings may closely be the same/ look similar the surface, difference in spellings of Akhri NaMo have likely some significance. In the example – ਜੀਅੜਾ is associated with ਸਰਪਨਿ Sarpin / Maaaa where as ਜੀਅਰਾ / Jiaara is associated with ਭੇਟੇ ਸਾਧ /Sadh. None of the two -ਜੀਅੜਾ / ਜੀਅਰਾ ( examples 1 to 3 above) are likely free from transcending Time/Space – death ; however, the one that has likely advanced into the company of Sadhoo is likely to cross over. This company/Sangat – seems that never perishes, this company is more likely accomplished with ਜੀਅਰਾ ( advanced from ਜੀਅੜਾ)
    It will be interesting finding some reference of ਜੀਅੜਾ as not perishable

  7. CS ji,
    Would you pl post Quotes wherein we can see the words ਜੀਅਰਾ and ਜੀਅੜਾ for their true reference meainings. In fact there are several same words with exchange of an alphabet depending upon the style of language of the message. The change of alphabet does not seem to be changing the meaning of the word. This needs further perusal in this context.

  8. Thanks jio for exploring fearlessly – the fear; Just thinking what could be the reason of two spelling of ਜੀਅਰਾ and ਜੀਅੜਾ – My take is when it is ਜੀਅੜਾ it is like stuck up ( ਅੜਾ) and when it is released ਜੀ(ਅਰਾ) this released One still seeks union. However, ਜੀ( ਅੜਾ) can not directly unite. It has to get released first where is in stuck up in Maeaa. Until ਜੀਅਰਾ the death-birth cycle likely remains as in one Gur Sabd Mhla9 clarifies. Would appreciate help in further learning. Secondly, great point on Perishable-Imperishable. Though it seems the perishable is important to learn about the imperishable and as Tsingh ji says – until Budh Bibeka blessed through Gurbani. Perishable seems taking us to Gurbani.

  9. Well said Bhia Sahib Jio.
    The Divine Wisdom or “Bibek Budhi” of the Gurbani helps us discriminate between perishable and Imperishable, impermanent and Permanent, untruth and Truth…
    • ਬਿਬੇਕ ਬੁਧਿ ਸਤਿਗੁਰ ਤੇ ਪਾਈ ਗੁਰ ਗਿਆਨੁ ਗੁਰੂ ਪ੍ਰਭ ਕੇਰਾ ॥: Bibek budhi satigur te paaee gur giaanu guroo prabh keraa (sggs 711).

  10. From gurbaanee one learns about what is Perishable and what is Imperishable. Whatever is visible is all perishable.and Imperishable is ever going to be there that is SAT(i) Since there is no question of DEATH so no fear of DEATH .

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