25.

ANT KAAL
It is a well known fact that we are all mortals and that we have to go sooner or
later. In fact everything we see around us is perishable. This is what Guru Arjan Dev
says, that whatever is seen – jo deesai – will be taken away by death –kaaleh kharna.
Jo deesai so kaaleh kharna. P.740
jo dIsY so kwlih Krnw Ò
Reminding some yogis about this kaaleh kharna fact, Guru Ji says, “Your
body robe – khentha – will last for two days – do deha-ee.” What Guru Ji means is
that the body is short lived.
Tayri khentha do deha-ee. P.886
qyrI iKMQw do idhweI Ò
According to Guru Nanak Dev the one merciful Lord Rahim is the only one
who stays for ever –mukaam ayk Rahim / Raheem. No one else can stay for ever, they
come and go – Sabh duni aavan jaavni.
Sabh duni aavan jaavni mukaam ayk Raheem. P.64
sB dunI Awvx jwvxI mukwmu eyku rhIm Ò
Guru Ji maintains that man comes to this world as a traveller – vata-oo, who is
on the journey – vaat – of human life. When the journey is completed, all travelling
together as companions, will have to go. Guru Ji requests us to look around and see
this happening daily - net calda saath daykh.
Vaat vata-oo aea net calda saath daykh. P.61
vwt vtwaU AwieAw inq cldw swQ dyK Ò
According to Bhagat Kabir life is something – bast – given to us in trust by the
Gopal / Gupal Lord. It does not belong to us. When He wishes He takes it back- lay-e
khass.
Eh tau bast Gupal ki jab bhaavai lay-e khass. P.1368
ieh qau bsqu gupwl kI jb BwvY lyie Kis Ò
We come into this world at the bidding of the Lord - ghalay aaveh , and go
when called by Him – saday uthi jahe. So says Guru Angad Dev:
Ghalay aaveh Nanka saday uthi jahe. P.1239
Gly Awvih nwnkw sdy auTI jwih Ò
Guru Nanak Dev says the same thing, that birth and death occur as per the
Lord’s hukam.
Jamman marna hukam hai bhaanai aavai jae. P.472
jMmxu mrxw hukmu hY BwxY AwvY jwie Ò
In Japji Guru Ji says that without the hukam of the Lord one has no power
either to live or to die.
Jor na jeevan marn neh jor. P.7
joru n jIvix mrix nh joru Ò
Guru Ji emphasises that we come to this world - ae - as per His razaa when
we are sent by Him - teneh pathaa-ay. We go - caalay - when He calls us - bulae la-
ea.
Ja(n) ae ta(n) teneh pathaa-ay caalay tenai bulae la-ea. P.906
jw Awey qw iqnih pTwey cwly iqnY bulwie lieAw Ò
Thus according to Guru Ji, since jamman marna is as per His razaa, no one
can prevent anyone being born – aavat kenai na raakhea, and likewise how can
anyone prevent the departure of a being when death takes place – jaavat keu(n)
raakhea jae.
 Aavat kenai na raakhea jaavat keu(n) raakhea jae. P.1329
Awvqu iknY n rwiKAw jwvqu ikau rwiKAw jwie Ò
One does not know when the call will come. Guru Ji says that one is not aware
of the time – bayra / bayla neh boojhi-ai, when the yamas will come and take away
life.
Oh bayra neh boojhi-ai jau ae parai jam fandh. P.254
Eh byrw nh bUJIAY jau Awie prY jm PMDu Ò
According to Guru Ji Death does not ask what time it is - marn na moorat
puchea, nor does it ask what day of the lunar month it is – thet, or what day of the
week it is – vaar.
Marn na moorat puchea puchi thet na vaar. P.1244
mrix n mUrqu puiCAw puCI iQiq n vwru Ò
According to Guru Ji, a person who is fully engrossed with maya moh does
not realize – na jaapai - that death can come at any place and at any time – aavai
ketai thae. Guru Ji in the ensuing quote, apparently addressing a person by the name
of Moola, says:
Marn na jaapai Moolea aavai kethai thae. P.1412
mrx n jwpY mUilAw AwvY ikQY Qwie Ò
We are, according to Guru Nanak Dev, masters of one breath only – aadmi
ha(n) ek dami. There is no certainty whether one will be able to have the next breath.
One does not know when death will come . We do not know how long the life period
is – muhlat muhat na jaana. Hence Guru Ji exhorts us to do semran of the Lord who
gave us this life and these breaths – praana – without which there will be no life.
Ham aadmi ha(n) ek dami muhlat muhat na jaana. Nanak benvai tesai
srayvuh ja kay jia praana. P.660
hm AwdmI hW iek dmI muhliq muhqu n jwxw Ò nwnku ibnvY iqsY sryvhu jw
ky jIA prwxw Ò
Guru Ji says that without the Lord’s jot, i.e. jeevatma, the body has no
significance – ben Har mai ko nahi. Just as heat – aac - can melt glass – aac kaac
dhar paahi, so too the departure of the jot destroys the body. It cannot remain under
any circumstances – anek jatan kar rehan na paavai.
………Ben Har mai ko nahi. Anek jatan kar rehan na paavai aac kaac dhar
paahi. P.1273
………ibn hir mY ko nwhI Ò Aink jqn kr rhxu n pwvY Awc kwc Fir
pwhI Ò
Guru Arjan Dev says that a crop could be harvested either when it is green
without seed, unripe, or ripe – hari, dadri, pakki. This depends on what the farmer –
kersaan – has in mind. Accordingly he gets the harvesters – laavay – who arrive with
sickles – daat – to harvest the crop, and then they measure - lun menea - the area that
has been harvested. Likewise when the Lord decides to terminate life the yamas arrive
and take the jend – life – away. No consideration is given to one’s age.
Hari nahi neh dadri pakki vadhanhaar. Lai lai daat pahutea laavay kar ta-i-
aar. Ja(n) hoa hukam kersaan da ta(n) lun menea khaytaar. P.43
hrI nwhI nh ffurI pkI vFxhwr Ò lY lY dwq phuiqAw lwvy kir qeIAwru Ò
jw hoAw hukmu ikrswx dw luix imixAw Kyqwru Ò
It is important that one makes the best of what one can to realize the aim of
life during one’s short stay here. With this in mind Guru Ram Das says, “ Oh my jend,
do not hesitate even for a moment – khen dhel na keeja-i, to meditate on His naam
as there is no certainty whether there would be another breath – sahu aavai ke na
aavai. The existing one may be the last.”
Har japdea(n) khen dhel na keeja-i mayri jendri-ay mat ke jaapai sahu aavai
ke na aavai Ram. P.540
hir jpidAw iKnu iFl n kIjeI myrI ijMduVIey mqu ik jwpY swhu AwvY ik n
AwvY rwm Ò
Guru Nanak Dev says that everyone comes into this world – mandal – with the
death laykh written on one’s forehead – marn lekhae mandal meh aa-ay. But, having
come here one begins to make plans as if one is going to stay here for ever.
Maran lekhae mandal meh aa-ay jeevan saajeh ma-ee. P.876
mrxu ilKwie mMfl mih Awey jIvxu swjih mweI Ò
Making reference to this in another place Guru Ji says that under no
circumstances can anyone remain – keu (n) rahi-ai. Everyone must go to parlok /
parthaa-ay – next world.
Marn lekhae mandal meh aa-ay keu(n) rahi-ai calna parthaa-ay. P.1022
mrxu ilKwie mMfl mih Awey Ò ikau rhIAY clxw prQwey Ò
Guru Arjan Dev requests man to remember the Lord’s attributes and to utter
His naam with every breath – saas saas – as we cannot be sure of this body. There is
no certainty of the body - kaha(n) besaasa dayh ka It could go at any time. Hence
there should be no delay – belam – in resorting to naam semran.
Gaga Gobend gun ravuh saas saas jap neet. Kaha(n) besaasa dayh ka belam
na kareho meet. P.254
ggw goibd gux rvhu swis swis jip nIq Ò khw ibswsw dyh kw iblm n
kirho mIq Ò
According to Guru Ji the Lord sends man to this world after determining the
days and breaths that one is to have in one’s life – ngan ghaalay sabh devs saas .
(Ngan means ‘to count’).There cannot be any increase or decrease – badhan ghatan –
in the number of days and breaths that have been given by the Lord, not even a wee
bit – tel saar.
Ngan ghaalay sabh devs saas neh badhan ghatan tel saar. P.254
|ix Gwly sB idvs sws nh bFn Gtn iqlu swr Ò
Bhagat Kabir says that he took care of his body - sanci eh kaea(n), as though
it was amar -not going to die. It did not occur to him that the body is like an unbaked
earthenware pot – kaaci gagri – which gets destroyed in a short time. It is methea -
destructible.
Amar jaan sanci eh kaea(n) eh methea kaaci gagri. P.856
Amr jwin sMcI ieh kwieAw ieh imiQAw kwcI ggrI Ò
According to Guru Arjan Dev this kaaci gagri / gaagar will surely break –
sarpar footai.
Kaaci gaagar sarpar footai. P.254
kwcI gwgir srpr PutY Ò
It is wrong to think that we are going to be here for ever, but we tend to regard
this false idea – jhooth baat – as true. The truth – sat – does not seem to dwell in our
minds – man lagai na raati. Raati means a little bit. Guru Ji says:
Jhooth baat sa sac kar jaati. Sat hovan man lagai na raati. P.185
JUTu bwq sw scu kir jwqI Ò siq hovnu min lgY n rwqI Ò
Guru Ji points out that we are here for a night – rain – like guests – paahun.
But we have hopes of staying for long periods – bahu jug aas badhaa-ay.
 Ayk rain kay paahun tum aa-ay bahu jug aas badhaa-ay. P.212
eyk rYx ky pwhun qum Awey bhu jug Aws bDwey Ò
But the moment – bayla – one doesn’t wish for – baa(n)chat nahi, does
arrive. So says Guru Ji:
Baa(n)chat nahi su bayla a-ee. P.378
bWCq nwhI su bylw AweI Ò
Guru Nanak Dev mentions that fear of death disappears when one lives in fear
of the Lord. Addressing a Mulla(n) Guru Ji says, “Oh Mulla(n), one has to die. Hence
fear the Lord only.”
Marna mulla(n) marna. Bhi Kartaruh darna. P.24
mrxw mulw mrnw Ò BI krqwrhu frxw Ò
When death occurs the jeevatma leaves the body of five elements and life is
thereby terminated. The body disintegrates, but the jeevatma which is a part of the
Lord does not die. It is what is known as Parmatma di ans – offshoot of the Lord,
and goes to face its creator either to suffer transmigration or be given a place at the
lotus feet of the Lord if naam semran had been resorted to in the just expired human
life. Guru Ji mentions that when death takes place the air - pavn - that was so essential
for breathing now meets with the air present everywhere. The jeevatma / jot leaves the
body and links up with the joti of the Lord. The body becomes one with the ground
earth - maati. The person weeping on the occasion of the death of someone does so
merely because of a misconception. In fact nothing dies. It is merely a play, play of
the Lord – calt bha-ea.
Pavnai meh pavn smaea. Joti meh jot ral jaea. Maati maati hoi ayk.
Rovanhaaray ki kavn tayk. Kaun moo-a ray kaun moo-a………Ehu tau calt bha-ea.
P.885
pvnY mih pvnu smwieAw Ò joqI mih joiq ril jwieAw Ò mwtI mwtI hoeI
eykÒ rovnhwry kI kvn tyk Ò kaunu mUAw ry kaun mUAw Ò………iehu qau clqu
BieAw Ò
According to Gurbani being in this world is regarded as being in the parental
home whereas the next world to which the jeevatma has to go is the sahura ghar – in-
laws’ home. In life when a girl becomes a grown up maiden she gets married and
leaves her parents and goes to live with her husband and in-laws. Similarly we too as
jeev estaris have to leave this parental home for the world hereafter which is the in-
laws’ home. Just as a girl has to prepare herself for married life with the husband and
in-laws, so too a jeev estari must equip herself / himself for the life hereafter, or face
the consequences of being thrust into the caurasih lakh joon. Bhagat Kabir says that
foolish ignorant people – moorakh ay-aana, do not realize that their stay here in the
parental home is short-lived – payvkarai den caar hai, and after this short stay they
have to go to the in-laws’ home of the world hereafter – sahurrai jaana.
Payvkarai den caar hai sahurrai jaana. Andha lok na jaana-i moorakh ay-
aana. P.333
pyvkVY idn cwir hY swhurVY jwxw Ò AMDw loku n jwxeI mUrKu eyAwxw Ò
Guru Arjan Dev also mentions that all have to go to the sahura ghar – sabhna
sahurai vanyna. All have to go after the wedding and the subsequent muklaava
custom – sabh muklaavanhaar. (In child marriages, a period, sometimes lasting a few
years, lapses between the wedding and muklaava. Until the muklaava the child bride,
though married, has to stay with the parents until she reaches maturity. She would
then be regarded as muklaavanhaar. Then she would have the freedom to stay with
her husband who would go and fetch her.)
 Sabhna sahurai vanyna sabh muklaavanhaar. P.50
sBnw swhurY vM\xw siB muklwvxhwr Ò
A jeev estari who does not prepare herself / himself for the sahura ghar via
naam semran will have thoughts of mundane things when about to depart from this
world. Guru Arjan Dev states that at the end, when about to depart, those thoughts
with which the mind had been preoccupied in life – jet laago man baasna, would
come to the fore – pargataani.
Jet laago man baasna ant sa-ee pargataani. P.242
ijqu lwgo mnu bwsnw AMiq sweI pRgtwnI Ò
The next life of a person is determined by those thoughts uppermost in one’s
mind during the last moments of life in this world. Bhagat Terlochan gives five
examples in a sabad relating to this idea. He says -badat- that: (1) a person who, in
the last moments, has thoughts of money –lachmi – foremost in his mind will be
repeatedly born – val val autrai, as a serpant – sarp; (2) he, who has thoughts of his
wife, will be born as a prostitute – baysva; (3) he, who dies with thoughts of his
children – larkai – in mind, will be reborn as a pig – sookar; (4) he, who dies thinking
of his house – mandar, will come back as a spirit –prayt; (5) he, who passes away
with thoughts of the Peetambar Lord, will become mukat and will not face
transmigration because the Lord dwells in his heart – redai basai. Hence Bhagat Ji in
the rahau sentence exhorts man not to forget the naam of the Lord – Gobend naam
mat beesrai. Even at death the mind should be linked with the Lord.
Ant kaal jo lachmi semrai aisee centa meh jay marai. Sarp jon val val autrai
(1). Ari ba-ee Gobend naam mat beesrai (Rahau). Ant kaal jo estari semrai aisee
centa meh jay marai. Baysva jon val val autrai (2). Ant kaal jo larkay semrai aisee
centa meh jay marai. Sookar jon val val autrai (3). Ant kaal jo mandar semrai aisee
centa meh jay marai. Prayt jon val val autrai (4). Ant kaal Narayan semrai aisee
centa meh jay marai. Badat Telochan tay nar mukta peetambar va kay redai basai
(5). P.526
AMiq kwil jo lCmI ismrY AYsI icMqw mih jy mrY Ò srp join vil vil
AauqrY Ò 1 Ò ArI bweI goibd nwmu miq bIsrY Ò rhwau Ò AMiq kwil jo iesqRI
ismrY AYsI icMqw mih jy mrY Ò bysvw join vil vil AauqrY Ò 2 Ò AMiq kwil jo
liVky ismrY AYsI icMqw mih jy mrY Ò sUkr join vil vil AauqrY Ò 3 Ò AMiq kwil
jo mMdr ismrY AYsI icMqw mih jy mrY Ò pRyq join vil vil AauqrY Ò 4 Ò AMiq kwil
nwrwiexu ismrY AYsI icMqw mih jy mrY Ò bdiq iqlocnu qy nr mukqw pIqMbru vw ky
irdY bsY Ò 5 Ò
Thus it is very desirable to get a dying person’s last thoughts focussed on the
Lord during the final crucial moments. This is a difficult task, but by not expressing
grief and by chanting the name of the Lord or by getting Gurbani read to the dying
person , there is a possibility that his mind might switch to the thoughts of the Lord
and thus be saved.
Even those who had resorted to vekaars for the greater part of their lives were
saved by remembering the Lord. Guru Teg Bahadar mentions how Ajamal, whom the
world knew as a sinner, was able to get across this bhavjal on the strength of naam
semran in a very short time – nemkh mahe nestaara. Nemkh is the time taken for the
wink of an eye, and Ajamal got saved within a nemakh.
Ajaamal paapi jag jaanay nemkh mahe nestaara. P.632
Ajwmlu pwpI jgu jwny inmK mwih insqwrw Ò
 Bhagat Kabir mentions how Ajamal, Gaj and Ganka, who had indulged in
vekaars – patet karm keenay, were saved. They were able to get across the bhavjal –
uttar paar paray, by uttering the name of the Lord.
Ajamal Gaj Ganka patet karm keenay. Tay-oo uttar paar paray Ram naam
leenay. P.692
Ajwml gj ginkw piqq krm kIny Ò qyaU auqir pwir pry rwm nwm lIny Ò
The stories of Ajamal, Gaj, Ganka, and some others too, are given in Hindu
scriptures and Gurbani merely makes references to them. The story of Ajamal is the
most outstanding. He was a brahmin priest at the royal court. Although married, with
children, he fell in love with a prostitute – baysva / vaysva.In spite of advice given by
the king, he failed to distance himself from the prostitute, and he was finally expelled.
He went with his lover to the jungle where they lived together for a number of years
and had a number of children. It so happened that the youngest child was named
Narayan on the advice of some sant jan who had been given food and shelter for a
night by Ajamal and the vaysva. When Ajamal’s end came he started calling the
youngest child by name. Narayan is another name for the Lord and it so happened that
by calling this name thoughts of the Lord came to mind, and whilst in this state of
mind, he passed away. Thus he was saved and the yamas who had come to fetch his
soul could not get near because of the presence of the servants of Lord Veshnu.
Now let us see what Gurbani tells us about the practice of wailing and sobbing
that occurs when someone in the family passes away. Death strikes according to the
bhaana of the Lord, and the life giving force, the jeevatma, does not die. Guru Arjan
Dev states that when someone dies, relatives sob – bel-laahi – and say , “Mayra
mayra ………” But according to Guru Ji the jeevatma does not die.
Mayra mayra kar bel-laahi. Marnhaar ehu jiara nahi. P.188
myrw myrw kir ibllwhI Ò mrxhwru iehu jIArw nwhI Ò
Guru Amar Das, in Ramkali Sad Bani, composed by Baba Sundar, says that no
one was to weep when He was gone – mat mai pechai koi rovsi, as He did not like it
in the least – so mai mool na bhaaea.
Mat mai pechai koi rovsi so mai mool na bhaaea. P.923
mq mY ipCY koeI rovsI so mY mUil n BwieAw Ò
Baba Sundar in the Sad Bani quotes what Guru Ji said at the end - antay -
when the Guru was about to go from this world - antay satgur bolea, that after He
was gone kirtan and singing the praises of the Lord should be resorted to in sat sang,
the Lord’s Bani should be read and listened to – Har katha pari-ai Har naam suni-ai.
According to Guru Ji these practices of baybaan, which displayed love for the Lord,
pleased Him – gur bhaav-ay. Guru Ji used the words pandet and puraan. Pandet here
refers to gurmukh jan and the word puraan, which is the name of a set of Hindu
scriptures, refers to Gurbani for us. (Baybaan / Babaan in Panjabi is referred to as
vada karna. This is done when an elderly person with grand children and great grand
children passes away. The board on which the corpse is placed is decorated, the body
is covered with expensive colourful blankets, nuts and coins are thrown when the
cortege leaves, and in some cases a band plays music as the funeral progresses. Such
practices are contrary to Gurmat. Reciting Gurbani, singing the praises of the Lord ,
or resorting to naam semran are, however, permitted).
 Antay satgur bolea mai pechai kirtan kareuh nerbaan jiu. Kayso Gopal pandet
sadeuh Har Har katha pareh puraan jiu. Har katha pari-ai Har naam suni-ai
baybaan Har rang gur bhaav-ay. P.923
AMqy siqguru boilAw mY ipCY kIrqnu kirAhu inrbwxu jIau Ò kyso gopwl
pMifq sidAhu hir hir kQw pVih purwxu jIau Ò hir kQw pVIAY hir nwmu suxIAY
bybwxu hir rMgu gur Bwvey Ò
Guru Nanak Dev mentions that those who wail and cry, after the death of
some loved one, are merely acquiring heaps of worthless matter - banneh pand praal.
The person who has passed away derives no benefit from this wailing and crying.
Rovan vaalay jaytray sabh banneh pand praal. P.15
rovx vwly jyqVy siB bMnih pMf prwil Ò
In another part of Gurbani Guru Ji says, “It is futile to weep when a relative
passes away – muea(n) kau kea rovuh. You do not know what to cry about – roe na
jaanhoo. Understand the hukam of the Lord and sing His praises. Come into the
mental state of vairaag – sadness – by realising that you have, all the while, been
engrossed with worldly affairs without paying any attention to the Lord.”
Muea(n) kau kea rovuh roe na jaanhoo. Rovuh sac salaahe hukam
pachaanhoo. P.419
muieAw kau ikAw rovhu roie n jwxhU Ò rovhu scu slwih hukmu pCwxhU Ò
Guru Ji says that weeping on the death of a relative is the result of attachment
to material wealth – vaalayvay kaaran roi-ai, because of loss of income and support.
Such weeping is futile – bekaaro. The world is forgetful of the Lord – gaafal
sansaaro, and people cry because of maya.
Vaalayvay kaaran baba roi-ai rovan sagal bekaaro. Rovan sagal bekaaro
gaafal sansaaro maya kaaran rovai. P.578
vwlyvy kwrix bwbw roeIAY rovxu sgl ibkwro Ò rovxu sgl ibkwro gwPlu
sMswro mwieAw kwrix rovY Ò
Some people, according to Guru Ji, do face problems and they experience
hardship – baydan / dukh – on the death of a loved one. They give vent to their
baydan by crying.
Moo-ay kau rovai dukh koe. So rovai jes baydan hoe. P.413
mUey kau rovY duKu koie Ò so rovY ijsu bydn hoie Ò
Guru Ram Das says that the death order comes from the Dargaah of the Lord
–aea marn dhuraahu. This order cannot be overturned. Hence we tend to weep on the
death of someone because of haumai.
Aea marn dhuraahu haumai roi-ai. P.369
AwieAw mrxu Durwhu haumY roeIAY Ò
Bhagat Kabir states that none of us is going to stay here for ever – ther na
rahae. So why cry when someone else passes away – aur moo-ay kea roi-ai. What is
born – upjai – gets destroyed – bens hai. Hence why suffer dukh by unnecessarily
weeping .
Aur moo-ay kea roi-ai jau aapa ther na rahae. Jo upjai so bens hai dukh kar
rovai balae. P.337
Aaur mUey ikAw roeIAY jau Awpw iQru n rhwie Ò jo aupjY so ibnis hY duKu
kir rovY blwieÒ
Departure from this world is also regarded as a marriage between the jeevatma
and the Lord. Guru Nanak Dev says that the year and the day – sambat saaha – of this
union is determined when the being comes into this world. To enable the jeevatma to
unite with the Lord, Guru Ji says that preparations have to be done in sat sang. It is
like the ma-ee-a(n) ceremony which precedes a wedding when the ladies sing folk
songs – geet- expressing the hope that the bride will lead a happy life. Similarly,
participating in sat sangat is like the ma-ee-a(n) proceedings which prepares the jeev
estari for the eventual marriage to take place at the end of life, with the hope that the
soul will enjoy bliss by union with the Lord. Guru Ji also requests the members of the
holy congregation – sat sangi – to pray for the soul – dayhu aseesria(n), so that It
could join the Lord in His eternal abode instead of having to undergo the cycle of
repeated births and deaths.
Sambat saaha lekhea mel kar paavuh tayl. Dayhu sajan aseesria(n) jeu(n)
hovai saheb seu(n) mayl. P.12
sMbiq swhw iliKAw imil kr pwvhu qylu Ò dyhu sjx AsIsVIAw ijau hovY
swihb isau myluÒ
For the genuine devotee, the gurmukh, however, the union or marriage of the
jeevatma and the parm atma takes place before death strikes. Guru Ram Das refers
to this thus: “Oh father, I have with the aid of the guru, by seeking His saran, been
wedded with the Prabhu pati.”
Viahu hoa mayray baabla gurmukhay Har paea. P.78
vIAwhu hoAw myry bwbulw gurmuKy hir pwieAw Ò
Departure from this world is also regarded as a marriage between death, which
is the groom - var - with the jend – life - of the dying person which becomes the
vahuti - wife. Thus says Shaykh Farid
Jend vahuti marn var lai jaasi parnae. P.1377
ijMdu vhutI mrxu vru lY jwsI prxwie Ò
The man who becomes a devotee of the guru and does naam semran has no
fear of death as he knows that after going from this world his soul will find a place at
the lotus feet of the Lord. For such persons thoughts of going from this world pose no
problems - sehla marna hoe. But for the large majority of us the thought of departure
is fearful – marnai tay jagat darai, as everyone wishes to live longer – jeevea lorai
sabh koe. Guru Amar Das says that one should submit to the Will of the Lord, and
with the guru’s kerpa one should die whilst alive from the attractions and temptations
of maya – jeevat marai. In other words one should become a jeevan mukat. In this
way fear of death will disappear and the person will acquire eternal life –sad jeevan
hoe.
Jay kar saheb manuh na veesrai ta(n) sehla marna hoe. Marnai tay jagat
darai jeevea lorai sabh koe. Gur parsaadi jeevat marai hukmai boojhai soe. Nanak
aisee marni jo marai ta(n) sad jeevan hoe. P.555
jy kir swihbu mnhu n vIsrY qw sihlw mrxw hoie Ò mrxY qy jgqu frY
jIivAw loVY sBu koie Ò gur prswdI jIvqu mrY hukmY bUJY soie Ò nwnk AYsI mrnI jo
mrY qw sd jIvx hoie Ò
Bhagat Kabir refers to jeevat marai as the real way to die. The mind of a
jeevat mart gets detached from maya moh. He lives in this world like a lotus flower
without being obsessed by maya. Bhagat Ji says that everyone dies – marta marta jag
moo-a, but no one knows about this death, i.e. jeevat mart. Bhagat Ji points out that
he who dies this real death will not die again - bahur na marna hoe. Such a person
will not experience spiritual death – aatmak maut, and his fear of death at the end of
life will vanish. Because of leading a spiritual life – aatmak jeevan, he will also not
experience the cycle of life and death.
Kabir marta marta jag moo-a mar bhi na jaanea koe. Aisay marnay jo marai
bahur na marna hoe. P.1366
 kbIr mrqw mrqw jgu mUAw mir BI n jwinAw koie Ò AYsy mrny jo mrY bhuir
n mrnw hoie
Guru Nanak Dev describes the misguided notion the world - jagat - has of a
gurmukh and a manmukh. It regards a gurmukh, who enjoys aatmak jeevan and
resorts to the Lord’s bhagti, as dead – jeevat kau moo-a kahai. But no one grieves –
nahi rota, when a manmukh , preoccupied with maya moh, is in fact, spiritually
dead..
Jeevat kau moo-a kahai moo-ay nahi rota. P.229
jIvq kau muuAw khY mUey nhI roqw Ò