“Birth and death by Divine Ordinance occur;
Under Divine Will beings come and go.
(S.G.G.S. p.472)
It is He(God) who sends beings into the world,
And it is He who calls them back.”
(S.G.G.S. p. 1239)

The above two quotations from Guru Granth Sahib summarise the Sikh belief about the natural phenomenon of birth and death. One being the beginning and the other the end of life in this world, both are generally referred to together. Human beings are born and then ultimately die in accordance with God’s Will. This is a cosmic process of creation and dissolution operating solely under His Command. We, the human beings have no say in it.

“All beings by Divine Ordinance arise,
And by the OrdInance in action engage.
Some by the Ordinance to death submit;
Some by the Ordinance in truth are absorbed.
Saith Nanak; This happens as the Lord wills;
Nothing in the hands of human beings lies.” (S.G.G.S. p. 55)

According to Sikh theology God created this universe in joy of creativity as a grand spectacle and a sort of “play”. We Sikhs are enjoined upon to look at it in the same spirit including the phenomenon of birth and death.

Since time immemorial man has been in an earnest pursuit of finding an answer to the question as to what does “death” actually mean. Is it the end of personal existence, or is there life after death? Even the present day fantastic progress of science and technology enabling man to soar high into the space has not helped him in this quest. The mystery of God’s creation, especially of the invisible world of spirit, can never be unfolded in a science laboratory. God in His mercy has sent His messengers (Prophets and Gurus) at different times and at different places to reveal and unveil this mystery to us through Divine Wisdom. It is for us, the believers, to recognise and accept these revelations in good faith.

Nature of Man: To fully grasp the concept of death in Sikhism one must first understand the true nature of man and the purpose of birth and life in this world:
“O my mind, thou art a Spark of Divine Light, realise thy true Essence.
By realising thy true nature, thou graspest that of God,
And thus knowest thou the mystery of birth and death.
(SGGS p. 441)

According to Sikh belief, and also of other Eastern religions like Hinduism, human being is just not only a bundle of bones, flesh, veins and blood, etc. but there is in fact a spirit behind it:
“Man’s body is made of walls of water, pillars of air and mud of blood - drops.
In the cage of bones, flesh and blood vessels abides the poor bird of life (soul)”. (SGGS p. 659)

This spirit or the soul is the real self and is a part and parcel of the Universal Soul (God). The individual self is Divine in Essence but not in itself the Infinite:
“O my body, the Lord put His Divine Spark in thee and so thou camest into the world;
Thou camest into the world when the Lord illumined thy mind with His Divine Light.” (SGGS:921)

This soul is immortal. It never dies. Only the physical body perishes at the time of death:
“Our soul is the image of the Transcendent God.
Neither is this soul old, nor young.
Neither it suffers sorrow, nor is caught in the Yama’s noose.
Neither is it wasted away, nor it dies;
Since the beginning of time, it is merged in itself.
(SGGS p. 868)

Liberation?: However, it passes from one life to another till freedom from shackles of birth and death is attained when, through spiritual evolution, it finally merges in the Universal Soul (God). Just as a man casts away his worn-out clothes and puts on new ones the soul throws away one physical body to get into another one. Before this human body, man passes through many a life on various planes of existence- plants, animals and birds, etc:

“Numerous trees and plants in our incarnation have we gone through;

Numerous are the animal forms in which we were created.

In numerous reptilian - forms were we incarnated;

Numerous bird-species on wings did we fly.” (SGGS p. 156)

We believe in the transmigration of soul and its re-incarnation. Each birth depends on the actions and spiritual stage of previous life at the time of death. Our next birth will depend on our present actions and spiritual stage; especially our thoughts and aspirations just before our death:

“He, who while dying thinks of money and dieth worrying so,

May be born and reborn as a cobra. (SGGS p.526)

Karma: Human birth is, thus, attained as a result of good deeds, meditation on Him and His grace. It is a gift of God given to us in His mercy and part of His blessings. It is also a temple of God as He dwells therein. Even the gods covet it because it is only through this vehicle that the ultimate union with Him is possible. If one misses the chance one has again to enter the vicious circle of births and deaths.

“Through the Guru’s service and devotion.

I acquired this human body.

Even the gods aspire for it.

So meditate on thy Lord through this body.

Dwell thou on God and forget it never.

For the realisation of God is the object of human life (SGGS p. 1159)

The ultimate aim and purpose of life is not merely to seek material gains, whether wealth or power. It is, in fact, to gradually and progressively advance on a spiritual path towards self-realisation, develop the best in man, that is, God and then finally merge in Him. It is thus a continuous process of spiritual evolution towards the fulfillment of that final goal of becoming God-like and then remaining perpetually one with Him. Of course, the temporal and secular side of life is not to be ignored but harmoniously blended into a unique and compact pattern by striking a proper balance after sorting out priorities.

This is certainly not an easy task as the pleasures of the world distract the mind which again and again clings to the perishable but tempting earthly things. Man is so trapped in these snares that he forgets the inevitability of death. Sikh Gurus have, therefore, laid a stress on the transient and fleeting nature of this life, and remembering the ultimate end-death:

“One eateth and drinketh, maketh merry and sleepeth but forgets death, By abandoning one s Lord one is wasted away.

O accursed is such a life which stayeth not.

O man dwell on the Name of thy only God.

That thou goest back to they Home with Honour and Glory. (SGGS, p. 1524)

Pilgrim’s Progress: Guru Nanak in his masterpiece “Japji”, which forms part of our daily morning prayer, has mentioned five mystical stages of spiritual ascent, each named as “Khand” (Realm or Region). These are like five steps of a ladder leading to the final goal of union with ultimate Truth, God whose a bode is called “Sachh Khand” (Realm of Eternity or Truth).

These five are: “Dharam Khand” - i.e. Realm of Righteousness, “Gian Khand” - Realm of Enlightenment, “Saram Khand” - Realm of Bliss, and ‘Sachh Khand” - Realm of Eternal Truth where God Himself abides. Most Sikh theologians think these to be just spiritual stages of the mind, but a few believe that each relates to a particular planet corresponding to the spiritual stage of one’s mind. I have personally met a Sikh saint who confirmed this on the basis of his own spiritual knowledge. In any case, the present explorers of space have not ruled out the possibility of life on other planets.

The individual who happens to attain the final spiritual stage of “Sach Khand” when alive merges in Him after death and thus breaks the vicious circle of births and deaths. In Sikh parlance he is called “Jivan Mukta” (Living-Liberated):

“One that the Lord’s command in mind cherishes

Is truly to be called “Jivan Mukta”.

To such a one are joy and sorrow alike;

Ever in joy, never feels he sorrow.

Gold and a clod of earth to him are a like,

As also Amrit (Elixir) and foul-tasting poison.

To him are honour and dishonour alike;

Alike also pauper and prince.

One that such a way practises,

Saith Nanak; a “Jivan-Mukta” may be called. (SGGS p. 275)

It is common knowledge that the fear of death deters one from following the righteous course when it involves risk to life. Anyone in the grip of fear can never advance on the path towards spiritual evolution. One must free himself from the fear of death to be able to attain a higher standard of moral and spiritual excellence combined with valor and heroism, to be bold enough to defend one’s religion and freedom of the country.

Meaning of Amrit: The Guru of the Sikhs, Guru Gobind Singh, established the institution of administering “Amrit” (Elixir or Water of Immortality) to eliminate the fear of death from the hearts of his followers. This Amrit was to make one immortal - in the sense that death was to be nothing but casting away of this physical body so as to enter through its gateway into the higher realms of spiritual consciousness, transcending time, space and causality. Complete surrender demanded at the time of Sikh initiation or Amrit Sanskar (Baptism) metaphorically means death to this world and a new life in the holy spirit of God and Guru.

For a “Jivan Mukta” death is an occasion for rejoicing. The well known saint Kabir says:

“Death terrifies every one, but it gives joy to me, for only after death I attain union with the Lord.”

Another saint, Ravidas describes this as union with God and identification with His Will while entering into the final stage of “Sach Khand” (Realm of Eternal Truth) as follows :

“The City Joyful is the name of that place,

Suffering and sorrow abide not there.

Neither is there worry of paying taxes,

Nor fear of punishment for error nor decline.

A beautiful homeland have I found,

Where perpetually reigns Peace and Calm, O friend. (SGGS. p. 345)

Moral Discipline: This is how a Sikh devotee, through discipline of meditation on God’s Name in the ambrosial hours of early morning, and rough His grace becomes a “Jivan Mukta”, and thus conquers death. He attains immortality while he is still in mortal frame. Climbing the five steps of ladder of spiritual ascent he finally reaches his Eternal Home, “Sach Khand”, (Realm of Eternal Truth) and rests peacefully in Divine Bliss. No birth and no death, and so no pain. The mystery of death has been revealed to him through Divine Wisdom. He now knows how easy it was to die physically:

“Who knows how we shall come to die?

And what manner of death shall we get?

If the Lord is not forgotten,

Then is death easy.

The whole world is of death afraid;

All wish to remain alive

But he who by the Guru’s Grace dieth in life,

he alone knoweth His Will

Nanak: he who dieth thus, liveth eternally”. (SGGS p. 555)

In this modern age of science, technology and materialism where life is so nerve- straining and hectic one hardly finds time to think or brood over metaphysical subjects like death. As religious beliefs are at a discount, most people have no idea about the invisible world of spirit and thus of life after death. They only believe in what is perceptible and, hence, in the philosophy of “Eat, drink and be merry”. But there are others, though in a minority, who do have a vague idea of the spiritual dimension of this life and the life after death. However, they are so engrossed in their daily routine of life that they seldom ponder over the inevitability of death. It is only when some dear one dies that the possibility of their own death occurs to them. But that is only a momentary phase and passes away soon.

As a Sikh my personal view of death is the same as put forward by our Divine Gurus and which has been expounded in this article. My understanding of the modern scientific and materialistic explanation of death, and the interpretation given by other religious prophets, has only confirmed my belief in the Sikh tradition and concept of death.

Aging & Death: When I was young I hardly ever though of my own death. However, with the approach of old age, and also having gone through some higher spiritual experiences, I have come to think of death almost daily, and prepare myself for the inevitable to happen any time. In fact it forms a part of my daily prayer in which I beg for my death to be sudden and quick without any suffering to me and my near and dear ones. I very strongly feel that under no circumstances should I be a burden on any one because of a lingering death due to some prolonged and painful illness. I now remember what my mother used to say in her old age: "My son! I pray and pray daily that I should not die as a result of a prolonged illness as I do not want to trouble my dear ones who may have to look after me". And God did answer her prayers with her sudden and instant death in a road accident. Following in her footsteps I also pray and pray for a sudden and quick death.

As emphasized by our Gurus, I do want to overcome the fear of death. However, I am fully aware that it will only be possible when I will be in a position of discovering my true self as Divine in Essence, with a separate identity from the physical body. While I will identify myself with soul, which is immortal, the fear of death will automatically vanish. However, it is easy said than done and so I am still waiting for that moment to arrive.

The part recollection of death plays in this respect is that it urges one to devote more and more time for meditation on God s Name with deep devotion, and then climb over as many steps of ladder of spiritual ascent as possible during this span of life. To finally achieve union with God by working for it thus is the main purpose of my life.

It will be pertinent to conclude with an episode from Guru Nanak’s life. Once while approaching a town he asked his longtime companion, Mardana, to go and find an answer to a question: “What is true and what is false?” He received all sorts of answers, but the most honest one was: “To die is true and to live is false”. Whatever religion, race and colour we may belong to, we must recognize and accept the stark reality of the true nature of our existence.