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Development of Life as depicted in Sri Guru Granth Sahib
Dr Dalvinder Singh Grewal
Professor Emeritus, Desh Bhagat UniversityDr Dalvinder Singh Grewal
09815366726, dalvinder45@yahoo.co.in
Creation and development of Life
Sri Guru Granth Sahib mentions that the human body is created by binding air, water, and fire. [1] The water and air were created by God from sunn. The universe was created thereafter, in which all the bodies were established. The fire, water, and life are all God’s light, whose control remains in the sunn.[2] From the True Lord came the air, and from the air came water. From water, He created the three worlds; in each and every heart, He has infused His light. [3] Air is the the Guru, Water is the Father, and Earth is the Great Mother of all (SGGS:146:14, SGGS:1021:2) Beings are formed from the fire of the womb within and the bubble of water of the sperm. [4] The air is the director; water is the originator and developer of life (SGGS:884:15)
Role of water
Life originates from four different sources, i.e., from eggs, wombs, the earth, and perspiration. [5] The words used are "andj," "jeraj," "setj," and "utbhuj." [6] Andj: (and + ja); means born out of eggs. [7] Jerj (jer+ja) means born out of a placenta, a mammal. [8] Setj: (set+ja) means born out of sweat [9], heat, filth, etc. [10] Utbhuj: (ut+bhu+ja) born out of earth; vegetation. [11] The body is a wall of water, supported by the pillars of air; the egg and sperm are the mortar (SGGS:659:3) Water is the developer of life. According to Sri Guru Granth Sahib, the entire life is said to be originated from water. [12],[13]. All these sources of origin have water as the fundamental. First, there is life in the water, by which everything else is made green. The beings are created in the water, and they (like fish) die if they do not find water.[14] The beings that are born of water die without water. The water is essential to remove thirst. [15] In the water the creatures are created; out of the water they die.[16] Water has been stated as the father of the world because every life originated from it and is ended by it. This is the reason that the water is called the father of all beings[17], [18], [19]. From water God created the three worlds; in each and every heart He has infused His light. [20]
Role of Air & Earth
The body is dust; the wind speaks through it (SGGS:152:4). Into this clay, the breath of air is infused. (SGGS:336:19) He blew the breath of life into the musical instrument of the body and revealed the nine doors, but He kept the tenth door hidden. (SGGS:922:11) The Lord Himself vibrates the beat of the breath (SGGS:1056:12). The breath blows across the sky of the Tenth Gate and vibrates (SGGS: 943:14). The breath flows equally through the hearts of each and every being. Receiving the breath, all the instruments sing. (SGGS:1061:19) Air is the soul of the body. The body is merely blind dust; go and ask the air, which is the soul. (SGGS:511:1)
The Lord is the life of the mind, the Master of the breath of life; the Divine Lord is contained in the body (SGGS: 598:15). The mind is like the air, but if it comes to rest in peace, even for an instant, He shall abide in the peace of the God’s Name (SGGS:634:13). As soon as the air touches a being, he forgets his master (SGGS:337:6). The mind gets attached to Maya. The wind of Maya blows and shakes up (SGGS:801:9). Maya is the butter churn, and the breath is the churning stick. Maya is the butter churn; the breath flows like ice water. (SGGS:1385:9) In egotism, he dies; possessiveness kills him, and the breath flows out like a river. (SGGS:1091:9) To get out of the clutches of Maya, the being has to get attached to the Lord again. Some pass their lives practicing control of the breath. (SGGS:914:5) (SGGS:144:14). The yogi draws the breath upwards and opens the tenth gate. (SGGS:805:7) Controlling the wind of the breath, he meditates within his mind, tucking his chin down into his chest. (SGGS:1241:9) Twenty-four hours a day, the wind must breathe the Lord's Name. (SGGS:130:14) As the breath vibrates through this frail body, the Guru-ward (Gurmukh) obtains the ambrosial nectar. (SGGS:1260:14)
In this mind, God attached five vices (dhatoo). (SGGS:720) These five vices are sexual desires, anger, ego, affection, and greed. These five vices join together and divide up their loot. This is how the life is shattered and put into spin. (SGGS:333:15). Beings are subject to pleasure and pain. (SGGS: 1289:1) This is the fundamental maya of the Lord with which the universe continuously changes and plays the game as desired by the Lord. (SGGS:1068)
Role of water
Life originates from four different sources, i.e., from eggs, wombs, the earth, and perspiration. [5] The words used are "andj," "jeraj," "setj," and "utbhuj." [6] Andj: (and + ja); means born out of eggs. [7] Jerj (jer+ja) means born out of a placenta, a mammal. [8] Setj: (set+ja) means born out of sweat [9], heat, filth, etc. [10] Utbhuj: (ut+bhu+ja) born out of earth; vegetation. [11] The body is a wall of water, supported by the pillars of air; the egg and sperm are the mortar (SGGS:659:3) Water is the developer of life. According to Sri Guru Granth Sahib, the entire life is said to be originated from water. [12],[13]. All these sources of origin have water as the fundamental. First, there is life in the water, by which everything else is made green. The beings are created in the water, and they (like fish) die if they do not find water.[14] The beings that are born of water die without water. The water is essential to remove thirst. [15] In the water the creatures are created; out of the water they die.[16] Water has been stated as the father of the world because every life originated from it and is ended by it. This is the reason that the water is called the father of all beings[17], [18], [19]. From water God created the three worlds; in each and every heart He has infused His light. [20]
Role of Air & Earth
The body is dust; the wind speaks through it (SGGS:152:4). Into this clay, the breath of air is infused. (SGGS:336:19) He blew the breath of life into the musical instrument of the body and revealed the nine doors, but He kept the tenth door hidden. (SGGS:922:11) The Lord Himself vibrates the beat of the breath (SGGS:1056:12). The breath blows across the sky of the Tenth Gate and vibrates (SGGS: 943:14). The breath flows equally through the hearts of each and every being. Receiving the breath, all the instruments sing. (SGGS:1061:19) Air is the soul of the body. The body is merely blind dust; go and ask the air, which is the soul. (SGGS:511:1)
The Lord is the life of the mind, the Master of the breath of life; the Divine Lord is contained in the body (SGGS: 598:15). The mind is like the air, but if it comes to rest in peace, even for an instant, He shall abide in the peace of the God’s Name (SGGS:634:13). As soon as the air touches a being, he forgets his master (SGGS:337:6). The mind gets attached to Maya. The wind of Maya blows and shakes up (SGGS:801:9). Maya is the butter churn, and the breath is the churning stick. Maya is the butter churn; the breath flows like ice water. (SGGS:1385:9) In egotism, he dies; possessiveness kills him, and the breath flows out like a river. (SGGS:1091:9) To get out of the clutches of Maya, the being has to get attached to the Lord again. Some pass their lives practicing control of the breath. (SGGS:914:5) (SGGS:144:14). The yogi draws the breath upwards and opens the tenth gate. (SGGS:805:7) Controlling the wind of the breath, he meditates within his mind, tucking his chin down into his chest. (SGGS:1241:9) Twenty-four hours a day, the wind must breathe the Lord's Name. (SGGS:130:14) As the breath vibrates through this frail body, the Guru-ward (Gurmukh) obtains the ambrosial nectar. (SGGS:1260:14)
In this mind, God attached five vices (dhatoo). (SGGS:720) These five vices are sexual desires, anger, ego, affection, and greed. These five vices join together and divide up their loot. This is how the life is shattered and put into spin. (SGGS:333:15). Beings are subject to pleasure and pain. (SGGS: 1289:1) This is the fundamental maya of the Lord with which the universe continuously changes and plays the game as desired by the Lord. (SGGS:1068)
[1] Paun paanee agnee ka bandhan kaia kot(u) rachaida. p.1036
[2] Paun(u) paanee sunnai te saaje. Sristi upai kaia garh raaje. Agn(i) paanee jeeo jot(i) tumaaree sunnai
Kala, Rahaida. p. 1037.
[3] Saachae th pavnaa bhaiaa pavunai te jal hoe. Jal te tribhavan saajiaa ghatt ghatt jot smoe. p.8 or 48 check
[4] Agn(i) bimb jal bheetar nipjay kaahey kamm uipa-ay. P.156, line 10
[5] Macauliff, M.A., 1909, The Sikh Religion, Vol. 1, P. 228. Manmohan Singh, 1962, Sri Guru Granth Sahib, Vol. 3, SGPC Amritsar, p. 1540. (egg born; womb born; earth born and sweat born), Gurbachan Singh Talib. 1988, Sri Guru Granth Sahib, Vol. 2, p.990, (Of the creatures born of sources in eggs, placenta, atmosphere, and sweat); Vol. 4, 1258 (The creatures by way of egg, of placenta, sweat, and atmosphere: All grades of creation—egg-born, mammals, perspiration-born, earth-born) Sahib Singh (Prof.), 1964, Sri Guru Granth Sahib Darpan, Vol. 3, p. 641 (jerj: living beings, animals, men, etc., born out of placenta; setj: swetj: beings, lice, etc., born out of sweat; utbhuj: vegetation; born out of earth); Bhai Veer Singh, 1958, Guru Granth Sahib, Vol. 6, p. 2874 (khanee: The entire living beings of the universe is of four kinds: from eggs, from placenta, from both; other than this from sweat and nature)
[6] Andj, jeraj, utbhujan, khanee, setjanh (M.1, p:467); Andj, jeraj, utbhuj, setj, tere keete janta (M 1; p:590); Andj, jeraj, setj, utbhuja prabh kee ih kirt(i) (M 5, P: 816) Andj, jeraj, setj, utbhuj sabh(i) varn roop jeea jant upaia (M 4, P: 835); Andj, jeraj, setj, utbhuj, bahuparkaaree palka (M 5, 1084); Andj, jeraj, setj, utbhuj, ghat(i) ghat(i) jant samaanee (M 1, P: 1109);
[7] Kahn Singh Nabha, 1930, Mahan Kosh, p. 113 (birds, fish, snakes, etc., born out of eggs); Punjabi University, 1984, Punjabi-English Dictionary, p. 31 (Andj); Born from egg, one of four classes of animate creation—birds and reptiles are different fro mammals.
[8] Kahn Singh Nabha, 1930, Mahan Kosh, p. 532 (jerj; Sanskrit jarauj; born out of placenta) Punjabi University, 1984, Punjabi-English Dictionary, p. 379 (placental, mammal)
[9] Kahn Singh Nabha, 1930, Mahan Kosh, p. 227; Setj: sredj—born out of sweat; lice, etc. A type of being that is created from earth’s/body’s heat and sweat. Spontaneous generation: Sahib Singh, 1964, Sri Guru Granth Sahib Darpan, p.641, setj: sredj—born out of sweat; lice, etc. Bhai Veer Singh, 1983, Sri Guru Granth Kosh, p.122 setj: Sanskrit-sredj-insects born in warm places out of sweat, moisture or heat; the world of ants, lice, etc.
[10] Punjabi-English Dictionary, p. 135: setj—created, grown out of filth, heat, and moisture.
[11] Kahn Singh Nabha, 1930, Mahan Kosh, p. 7, which comes out of the earth; vegetation, plants, etc. Punjabi-English Dictionary, p. 7, vegetation.
[12] Pahila paanee jeeo hai jit(u) haria sabh(u) koi. p. 472
[13] hee te sabh upjai bin(u) jal pias na Jai. p.1420
[14] Jal mah(i) jeea upai kai bian(u) jal marn(u) tineh(i). p. 59
[15] Jal hee te sabh upjai bin(u) jal bin pias na Jai. p.1420
[16] Jal meh jee-a upaa-ay kai bin jal marn(u) tineh(i). Mahila 1, p. 39 line 19.
[17] Paanee pita jagt ka fir(i) paanee sabh khai. p.1240
[18] Pavan (u) guru paanee pita mata dhart(i) mahat(u). p. 8
[19] Pavan (u) guru paanee pita mata dharti mahatu. p. 8
[20] Jal te tribhavan saajia ghat(i) ghat(i) jot (i) smoi.
