ਸੁਰਗ ਮੁਕਤਿ ਬੈਕੁੰਠ ਸਭਿ ਬਾਂਝਹਿ ਨਿਤਿ ਆਸਾ ਆਸ ਕਰੀਜੇ
The idea of heaven and hell is basically linked with the concept of life after death. At the time when Sikhism was gaining prominence in India, there were two streams of thinking: Hindu and Muslim. Hinduism affirms both in rebirth and salvation or Mukti, which is an escape from the cycle of birth-rebirth that is Samsara Chakra. This escape comes from the realization of one’s identity with the Supreme one, the Brahman. Hence, heaven and hell do not exist as geographical localities in time and space[1] as seen in Islam. Whereas in Islam one sees the idea of reward and punishment, heaven will be given to a person as a reward for his good virtues and hell to those whose deeds were bad as punishment.
Guru Nanak used popular words of the then-known world to popularize his views about life after death, such as Swarga (heaven) and Baikhuntha (paradise). “He accepted the ideas of Hindu understanding of heaven but vehemently criticized and refused the Islamic views.” [2]For example Saint Kabir at one place says in Guru Granth, “Don’t wish for a home in heaven, and don’t be afraid to live in hell. Whatever will be will be, so don’t get your hopes up in your mind” SGGS. p. 337.[3]Even though, there is an explicit rejection of both heaven and hell,[4] one still finds a numbers of Shalokas related to it in Sri Guru Grantha (SGGS, p. 315.[5])However, an important trait in the Sikh concept of heaven and hell is that they are the states of mind (Sehje)[6]
That is to say a state of mental and spiritual equipoise (balanced state). Hence, one could conclude that there is no such thing in Sikhism that after life a place is reserved for eternal condemnation for those who have done bad things in this present life and a better place reserved for those who have done good things this present life. What then is Heaven? It is nothing but knowing God (AkaIPurkha), it is a “place where the Lord’s praises are sung and he brings faith to man” SGGS, p. 742,[7]
and what is hell then? It is nothing but going back again to the cycle of Samsara-Chakara (Transmigration) SGGS, p. 278.[8]This idea is mentioned in many Shalokas of SGGS. However, the way to go to heaven is given in the cultivation of holy Word and taking the dip in stream of Truth. [9]
By this one can explicitly understands that SGGS gives emphasis on the present state of life without rejecting the life after death. Second, to escape from the wheel of birth one has to have realization of the Supreme Being. Third, Heaven is nothing but meeting with the Supreme Being in this present life and if that does not happen then hell begins, which is the cycle of birth. Fourth, the way to attain this heaven or prefect state of mind is to have cultivation of Holy Word and taking a dip in the Stream of Truth. However, this rises certain fundamental questions to consider. Where is this Holy Word, where is this Stream of Truth and how can one have heaven in one’s life right here on earth itself.
Interestingly, Granth Bible gives answers to these crucial questions. Granth Bible says that Satguru Jesus Christ is the very Word of God,
“In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. Through him all things were made; without him nothing was made that has been made” .
John 1:1-3
This Word came down to earth to give a call to humankind to become Jivanmuka (liberated one).
“The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only…[Satuguru], who came from the Father, full of grace and truth”.
John 1:14-17
Granth Bible goes on to say that, he is not only the Word of God but also “the way and the truth and the life” (John 16:6).Granth Bible further adds that this Satuguru Jesus Christ is Amrit Jal (Nectar of life). It is very well depicted in the very wordings of Satguru Jesus Christ,
“Let anyone who is thirsty come to me and drink. Whoever believes in me, as Scripture has said, rivers of Living Water will flow from within them” .
John 7:37-38
So, it’s not a matter of just taking one dip rather getting a Stream of Nectar itself.
At the same time Granth Bible says that the moment a Bhakta meets with Satguru Jesus Christ, his eyes are enlightened. He gets the realization of life, He gets rid from the bondage of wheel of birth. To summarize this, Granth Bible narrates a Bhakta’s experience in this way,
“When I saw him, I fell at his feet as though dead. Then he placed his right hand on me and said: “Do not be afraid. I am the First and the Last”” .
Revelation 1:17
Granth Bible further explain that after meeting with Satguru Jesus Christ, a Bhakta already enters in Heaven (Baikhuntha) while still on earth or a Bhakta becomes a friend, a bride, a loved one or a counterpart of his Beloved, “My beloved is mine and I am his”. Songs 2:16A Bhakta (devotee) is now a Jivanmutka (liberated one). He does not belong to this world. He has already crossed the filthy dirt of this ocean. He has already got rid from Bhav-Sagar (earthly concern). He has already won the battle of his sensual desires and covetousness. His sensory faculties are fully under his control. Hence, he is now a ‘citizen of heaven’ . (Philippians 3:20)This thought is made clearer in the wordings of Satguru Jesus Christ when he said, “My kingdom is not of this world” .John 18:36Therefore, Granth Bible gives clear picture about a Bhakta, about after his realization that,
“[a Bhakta is] no longer stranger and alien, but [is a] fellow citizen with the… members of the household of God” .
(Ephesian 2:19)
Along with this he achieves prefect state of mind as well. “For God has given us… a sound mind” . 2 Timothy 1:7Thus, in the light of above-mentioned study one can aptly conclude the essence of whatever is being said in the wordings of Guru Arjan Dev ji:
“Do meet the Lord of the Universe, for now is the time. After ages (passing through many different forms) have you attained the gift of human life”
SGGS, 176.[10]
Here in this world a person has the opportunity to achieve ethical perfection, cherish the Lord and find the final release from this bondage of life. Hence, give heed to these words.
[1] Max Auther Maculiffe, The Sikh Religion, (Vol-I. Oxford: Clarendon Press: 1909), p.ixi.
[2] ………….., Sikh Dharma Philosophy. (Ludiana: Sikh Missionary collage), P. 29. (Book is in Punjabi).
[3] ਸੁਰਗ ਬਾਸੁ ਨ ਬਾਛੀਐ ਡਰੀਐ ਨ ਨਰਕਿ ਨਿਵਾਸੁ ॥ ਹੋਨਾ ਹੈ ਸੋ ਹੋਈ ਹੈ ਮਨਹਿ ਨ ਕੀਜੈ ਆਸ ॥੧॥
[4] Max Auther Maculiffe, The Sikh Religion, (Vol-I. Oxford: Clarendon Press: 1909), p.139.
[5] ਨਰਕ ਘੋਰ ਬਹੁ ਦੁਖ ਘਣੇ ਅਕਿਰਤਘਣਾ ਕਾ ਥਾਨੁ ॥
In the most horrible hell, there is terrible pain and suffering. It is the place of the ungrateful.
[6] ਦਿਲ ਮਹਿ ਸੋਚਿ ਬਿਚਾਰਿ ਕਵਾਦੇ ਭਿਸਤ ਦੋਜਕ ਕਿਨਿ ਪਾਈ ॥੧॥
Think of this, and contemplate it within your mind, O men of evil intentions. Who will go to heaven and hell? ||1||
[7] ਤਹਾ ਬੈਕੁੰਠੁ ਜਹ ਕੀਰਤਨੁ ਤੇਰਾ ਤੂੰ ਆਪੇ ਸਰਧਾ ਲਾਇਹਿ ॥੨॥
[8] ਆਪਸ ਕਉ ਕਰਮਵੰਤੁ ਕਹਾਵੈ ॥ ਜਨਮਿ ਮਰੈ ਬਹੁ ਜੋਨਿ ਭ੍ਰਮਾਵੈ ॥
One who claims to act virtuously, shall live and die, wandering through countless reincarnations.
[9] ਹੋਇ ਕਿਰਸਾਣੁ ਈਮਾਨੁ ਜੰਮਾਇ ਲੈ ਭਿਸਤੁ ਦੋਜਕੁ ਮੂੜੇ ਏਵ ਜਾਣੀ ॥੧॥ ਮਤੁ ਜਾਣ ਸਹਿ ਗਲੀ ਪਾਇਆ ॥
Become such a farmer, and faith will sprout. This brings knowledge of heaven and hell, you fool! ||1||
Do not think that your Husband Lord can be obtained by mere words.
[10] ਮਿਲੁ ਜਗਦੀਸ ਮਿਲਨ ਕੀ ਬਰੀਆ ॥ ਚਿਰੰਕਾਲ ਇਹ ਦੇਹ ਸੰਜਰੀਆ ॥੧॥ ਰਹਾਉ ॥