Gurbani on Hindu death rites & ancestor worship...
Your traditions include doing Praeth-Kiriyaa, Pind Daan, etc (a set of rituals which must be done upon death or the deceased person is said to not have a good afterlife) and go to Teerath pilgrimages to places like Gaya. In addition to this, you conduct Shraadhh in order to please your ancestors and this is what your religious scriptures say about this:
In the days of Shraadhh, the land of our ancestors becomes empty. All of the ancestors run to the earth in order to eat. If they don’t receive any food to eat then they will give us a curse. There is no other greater task then to participate in Shraadhh (ancestor worship). If someone has a huge pile of sins in their karmic account (the size of Sumer Mountain) then doing ancestor worship will immediately erase them. It is through worship of ancestors do people go to the heavens in the afterlife.
(Athri Samhithaa)
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‘Before conducting ancestor worship, a person should make offerings and carry out a fire sacrifice. If you don’t have any fire then a person put offerings in a Brahmin’s hand because a Brahmin and fire are one form’.
(Manoo Simrithee, Adhiyaye 4, Verse 212)
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‘If sesame seeds, rice, barley, black urad dal, and leafy greens are offered in ancestor worship then the ancestors are satisfied for 1 month. With fish, they are satisfied for two months. With deer meat, they are satisfied for 3 months. With lamb meat, they are satisfied for four months. With bird meat, they are satisfied for 5 months. With goat meat, they are satisfied for 6 months. With spotted deer meat, they are satisfied for 7 months. With gazelle meat, they are satisfied for 8 months. With red deer meat, they are satisfied for 9 months. With buffalo and pig meat, they are satisfied for 10 months. With tortoise and hare/bunny meat, they are satisfied for 11 months’.
(Manoo Simrithee, Adhiyaye 3, 267-270 verses; and Vishnu Simritee, Adhiyaye 80)
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‘If a Brahmin belongs to the Vaishnava school and does not have a Tilak, if they are given food during Shraadhh then the person who offered the food - their ancestors are eating feces and urine'
(Vridhh Haareeth Samhita, Adhiyaye 2)
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In Gurmat, the above mentioned doubts are responded through Guru Sahib’s True Teachings:
ਦੀਵਾ ਮੇਰਾ ਏਕੁ ਨਾਮੁ ਦੁਖੁ ਵਿਚਿ ਪਾਇਆ ਤੇਲ ॥
Dheevaa Maeraa Aek[u] naam[u] Dhukh[u] Vich[i] Paa-iaa Thael[u]My earthen lamp is the One Naam, The oil of suffering I have put into it...
ਉਨਿ ਚਾਨਣਿ ਓਹੁ ਸੋਖਿਆ ਚੂਕਾ ਜਮ ਸਿਉ ਮੇਲੁ ॥੧॥
Un[i] ChaanaN[i] Oh[u] Sokhiaa Chookaa Jam Sio[u] Mael[u]
From that Light produced the suffering is burnedAnd I no longer have to meet death...
ਲੋਕਾ ਮਤ ਕੋ ਫਕੜਿ ਪਾਇ ॥
Lokaa Math Ko Phakarr[i] Paa-i
People don't tease/make fun of me...
ਲਖ ਮੜਿਆ ਕਰਿ ਏਕਠੇ ਏਕ ਰਤੀ ਲੇ ਭਾਹਿ ॥੧॥ ਰਹਾਉ ॥
Lakh Marriaa Kar[i] Aekattae Aek Rathee Lae Bhaah[i]; Rahaa-o[u];
100,000s of pieces of wood can be gathered [at the funeral pyre]
But it takes only one [ember of fire] to burn them all...
ਪਿੰਡੁ ਪਤਲਿ ਮੇਰੀ ਕੇਸਉ ਕਿਰਿਆ ਸਚੁ ਨਾਮੁ ਕਰਤਾਰ ॥
Pi[n]d[u] Pathal[i] Maeree Kaeso[u] Kiriaa Sach[u] naam[u] Karthaar[u]
The Name of the Doer-Vaheguru Ji is my ancestor worship
ਐਥੈ ਓਥੈ ਆਗੈ ਪਾਛੈ ਏਹੁ ਮੈਰਾ ਆਧਾਰੁ ॥੨॥
Aithhai Othhai Aagai Paachhai Aeh[u] Maeraa Aadhhaar[u]
In this life and the afterlife, in the past and in the future - [the Naam] is my support...
ਗੰਗ ਬਨਾਰਸਿ ਸਿਫਤਿ ਤੁਮਾਰੀ ਨਾਵੈ ਆਤਮ ਰਾਉ ॥
Ga[n]g Banaaras[i] Siphath[i] Thumaaree naavai Aatham Raa-o[u]
The Name of the King of my Soul (Vaheguru Ji) - Your Praises are my visiting to Ganga River and Benaras...
ਸਚਾ ਨਾਵਣੁ ਤਾਂ ਥੀਐ ਜਾਂ ਅਹਿਨਿਸਿ ਲਾਗੈ ਭਾਉ ॥੩॥
Sachaa naavaN[u] Thaa[n] Thheeai Jaa[n] Ahinis[i] Laagai Bhaa-o[u]
The True Bathing is approved when day and night you have Love for Vaheguru Ji
ਇਕ ਲੋਕੀ ਹੋਰੁ ਛਮਿਛਰੀ ਬ੍ਰਾਹਮਣੁ ਵਟਿ ਪਿੰਡੁ ਖਾਇ ॥
Ik Lokee Hor[u] Chhamichharee BraahmaN[u] Vat[i] Pi[n]d[u] Khaa-i
[The Goal is to reach:] the Realm of the One, the rest is just people doing ancestor worship and the Brahmin eating the rice balls/offerings...
ਨਾਨਕ ਪਿੰਡੁ ਬਖਸੀਸ ਕਾ ਕਬਹੂੰ ਨਿਖੂਟਸਿ ਨਾਹਿ ॥
naanak Pi[n]d[u] Bakhsees Kaa Kab-hoo[n] nikhootas[i] naah[i]
Guru Sahib: If we do that worship of remembering Vaheguru Ji’s BlessingsThat which will never be exhausted/run empty...
(Dhan Dhan Sri Guru Nanak Dev Sahib Ji in Raag Aasaa, Ang 358)
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ਆਇਆ ਗਇਆ ਮੁਇਆ ਨਾਉ ॥
Aa-iaa Ga-iaa Mu-iaa naa-o[u];
He came and went, now his name is dead...
ਪਿਛੈ ਪਤਲਿ ਸਦਿਹੁ ਕਾਵ ॥
Pichhai Pathal[i] Sadhih[u] Kaav
After passing, they did the final rites and called over crows to eat the offerings...
ਨਾਨਕ ਮਨਮੁਖਿ ਅੰਧੁ ਪਿਆਰੁ ॥
naanak Man-mukh[i] A[n]dhh[u] Piaar[u];
Guru Sahib: the self-willed have love for [spiritual] blindness
ਬਾਝ ਗੁਰੂ ਡੁਬਾ ਸੰਸਾਰੁ ॥
Baajh Guroo Dubaa Sa[n]saar[u]
Without Guru Sahib, this world is drowning...
(Dhan Dhan Sri Guru Nanak Dev Sahib Ji in Maajh Ki Vaar, Ang 138)
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ਨਾਨਕ ਅਗੈ ਸੋ ਮਿਲੈ ਜਿ ਖਟੇ ਘਾਲੇ ਦੇਇ॥
naanak Agai So Milai Ji Khatae Ghaalae Dhae-i
Guru Sahib: in the afterlife, you will receive that which you have given [in charity: to less fortunate]
(Dhan Dhan Sri Guru Nanak Dev Sahib in Aasaa Di Vaar, Ang 472)
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ਗਿਆਨੀ ਹੋਇ ਸੁ ਚੇਤੰਨੁ ਹੋਇ ਅਗਿਆਨੀ ਅੰਧੁ ਕਮਾਇ ॥
Giaanee Ho-i Su Chaetha[n]n[u] Ho-i Agiaanee A[n]dhh[u] Kamaa-i
That person is a Giani who is within the State of Consciousness;The ignorant only earns blindness...
ਨਾਨਕ ਏਥੈ ਕਮਾਵੈ ਸੋ ਮਿਲੈ ਅਗੈ ਪਾਏ ਜਾਇ ॥
naanak Aethhai Kamaavai So Milai Agai Paa-ae Jaa-i
Guru Sahib: What you have earned in this world will be what you receive in the afterlife...
(Dhan Dhan Sri Guru Amardaas Ji in Bihaagrraa Ki Vaar, Ang 556)
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ਜੀਵਤ ਪਿਤਰ ਨ ਮਾਨੈ ਕੋਊ ਮੂਏਂ ਸਿਰਾਧ ਕਰਾਹੀ ॥
Jeevath Pithar na Maanai Ko-oo Moo-ae[n] Siraadhh Karaahee
When someone is living then no one follows their elders but
When they die then they start worshipping them
ਪਿਤਰ ਭੀ ਬਪੁਰੇ ਕਹੁ ਕਿਉ ਪਾਵਹਿ ਕਊਆ ਕੂਕਰ ਖਾਹੀ ॥੧॥...
Pithar Bhee Bapurae Kah[u] Kio[u] Paavah[i] Kaooaa Kookar Khaahee...
The poor ancestors say: why do you offer to us when the crows and dogs eat?
ਮਾਟੀ ਕੇ ਕਰਿ ਦੇਵੀ ਦੇਵਾ ਤਿਸੁ ਆਗੈ ਜੀਉ ਦੇਹੀ ॥
Maatee Kae Kar[i] Dhaevee Dhaevaa This[u] Aagai Jee-o[u] Dhaehee
They make idols of deities out of clay; which being are you offering to?
ਐਸੇ ਪਿਤਰ ਤੁਮਾਰੇ ਕਹੀਅਹਿ ਆਪਨ ਕਹਿਆ ਨ ਲੇਹੀ ॥
Aisae Pithar Thumaarae Kaheeah[i] Aapan Kahiaa na Laehee
Your dead ancestors are as so: they cannot ask for what they want...
(Dhan Bhagat Kabeer Ji in Raag Gourree, Ang 332)
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ਇਹੁ ਮਨੁ ਮੈਲਾ ਇਕੁ ਨ ਧਿਆਏ ॥
Ih[u] Man[u] Mailaa Ik[u] na Dhhiaa-ae
This mind is polluted as it does not focus/concentrate on the One Vaheguru Ji
ਅੰਤਰਿ ਮੈਲੁ ਲਾਗੀ ਬਹੁ ਦੂਜੈ ਭਾਏ ॥
A[n]thar Mail[u] Laagee Bah[u] Dhoojai Bhaa-ae
Internally, there is a lot of dirt which is caused by love for another [besides Vaheguru Ji]...
ਤਟਿ ਤੀਰਥਿ ਦਿਸੰਤਰਿ ਭਵੈ ਅਹੰਕਾਰੀ ਹੋਰ ਵਧੇਰੈ ਹਉਮੈ ਮਲੁ ਲਾਵਣਿਆ ॥ That[i] Theerathh[i] Dhisa[n]thar Bhavai Aha[n]kaaree Hor[u] Vadhhaerai Ho[u]mai Mal[u] LaavaNiaa
They may wander the banks of the pilgrimage but the egotistical only end up putting more dirt upon themselves...
(Dhan Dhan Sri Guru Amardaas Sahib Ji in Raag Maajh, Ang 116)
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ਤੀਰਥ ਪੂਰਾ ਸਤਿਗੁਰੂ ਜੋ ਅਨਦਿਨੁ ਹਰਿ ਹਰਿ ਨਾਮੁ ਧਿਆਏ ॥
Theerathh Pooraa Sath[i]guroo Jo Andhin[u] Har[i] Har[i] naam[u] Dhhiaa-ae
Guru Sahib are the Perfect/Complete Place of Pilgrimage/Ritual bathingFor the One who always focuses on the Name of Vaheguru Ji
(Dhan Dhan Sri Guru Raam-daas Ji in Maajh Ki Vaar, Ang 140)
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ਤੀਰਥ ਨਾਇ ਨ ਉਤਰਸਿ ਮੈਲੁ ॥
Theerathh naa-i n Uthras[i] Mail[u]
They may bathe at the places of pilgrimage but their dirt does not come off...
ਕਰਮ ਧਰਮ ਸਭਿ ਹਉਮੈ ਫੈਲਹ॥
Karam Dhharam Sabh[i] Ho[u]mai Phail[u]
All religious rituals are a spread of the ego....
(Dhan Dhan Sri Guru Arjan Dev Sahib Ji in Raag Raam-Kalee, Ang 890)
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ਮਕਰ ਪ੍ਰਾਗਿ ਦਾਨੁ ਬਹੁ ਕੀਆ ਸਰੀਰੁ ਦੀਓ ਅਧ ਕਾਟਿ ॥
Makar Praag[i] Dhaan Bah[u] Kerala Sareer[u] Dhee-O Adhh Kaat[i]
They may give many donations at Praygraj during the desi month of Maagh, And even cut their body in half in sacrificial offering...
ਬਿਨੁ ਹਰਿ ਨਾਮ ਕੋ ਮੁਕਤਿ ਨ ਪਾਵੈ ਬਹੁ ਕੰਚਨੁ ਦੀਜੈ ਕਟਿ ਕਾਟ ॥
Bin[u] Har[i] naam Ko Mukath[i] na Paavai; Bah[u] Ka[n]chan[u] Dheejai Kat[i] Kaat
Without the Naam of Vaheguru Ji, one cannot attain liberation; even if they may give much donations in gold...
(Dhan Dhan Sri Guru Raam-daas Sahib Ji in Raag Maalee Go[u]rraa, Ang 986)
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ਤੀਰਥਿ ਨਾਵਣ ਜਾਉ ਤੀਰਥੁ ਨਾਮੁ ਹੈ ॥
Theerathh[i] naavaN Jaa-o[u] Theerathh[u] naam[u] Hai
One can bathe at places of pilgrimage but the real place of pilgrimage is the Naam...
ਤੀਰਥੁ ਸਬਦੁ ਬੀਚਾਰੁ ਅੰਤਰਿ ਗਿਆਨੁ ਹੈ ॥...
Theerathh[u] Sabadh[u] Beechaar[u] A[n]thar[i] Giaan[u] Hai
The [Real] Place of Pilgrimage is reflecting upon the Shabad and the Spiritual Wisdom within...
(Dhan Dhan Sri Guru Nanak Dev Sahib Ji in Raag Dhhanaasaree, Ang 687)
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ਗੁਰ ਦਰੀਆਉ ਸਦਾ ਜਲੁ ਨਿਰਮਲੁ
Gur Dhareeaa-o[u] Sadhaa Jal[u] nir-mal[u]
Guru Sahib are the River, Their Water is always pure/without dirt...
ਮਿਲਿਆ ਦੁਰਮਤਿ ਮੈਲੁ ਹਰੇ ॥
Miliaa Dhur-math[i] Mail[u] Harai
Meeting [Guru Sahib], all dirt is removed...
ਸਤਿਗੁਰਿ ਪਾਇਐ ਪੂਰਾ ਨਾਵਣੁ ਪਸੂ ਪਰੇਤਹੁ ਦੇਵ ਕਰੈ ॥
Sath[i]Gur[i] Paa-i-ai Pooraa naavaN[u] Pasoo Paraethah[u] Dhae Karai
Through Guru Sahib, one is able to perfectly bathe themselves...
They turn animals and ghouls into divine beings...
(Dhan Dhan Sri Guru Nanak Dev Sahib Ji in Raag Prabhaathee, Ang 1329)
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ਅਨੇਕ ਤੀਰਥ ਜੇ ਜਤਨ ਕਰੈ ਤਾ ਅੰਤਰ ਕੀ ਹਉਮੈ ਕਦੇ ਨ ਜਾਇ ॥
Anaek Theerathh Jae Jathan Karai; Thaa A[n]thar Kee Houmai Kadhae na Jaa-i
They may attempt to do this at many different places of pilgrimage but the internal ego does not ever go away because of this...
(Dhan Dhan Sri Guru Amar-daas Sahib Ji in Raag Goojaree, Ang 490)
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ਮਨਿ ਮੈਲੈ ਸਭੁ ਕਿਛੁ ਮੈਲਾ ਤਨਿ ਧੋਤੈ ਮਨੁ ਹਛਾ ਨ ਹੋਇ॥
Man[i] Mailai Sabh[u] Kichh[u] Mailaa Than[i] Dhhothai Man[u] Hachhaa na Ho-i
If the mind is dirty then everything is dirty;By cleaning the body then it does not clean the mind...
ਇਹੁ ਜਗਤੁ ਭਰਮਿ ਭੁਲਾਇਆ ਵਿਰਲਾ ਬੂਝੈ ਕੋਇ ॥
Ih[u] Jagath[u] Bharam[i] Bhulaa-iaa Virlaa Boojhai Ko-i
This world is deluded and mistaken;The rare person understands this...
(Dhan Dhan Sri Guru Amardaas Sahib Ji in Raag Vad-ha[n]s, Ang 558)
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ਸਚਾ ਤੀਰਥੁ ਜਿਤੁ ਸਤ ਸਰਿ ਨਾਵਣੁ ਗੁਰਮੁਖਿ ਆਪਿ ਬੁਝਾਏ ॥
Sacha Theerathh[u] Jith[u] Sath Sar[i] naavaN[u] Gurmukh[i] Aap[i] Bujhaa-ae
The True Place of Pilgrimage from which bathing in the Pool of Truth,
The Gurmukhs realize their True Self...
(Dhan Dhan Sri Guru Amardaas Sahib Ji in Raag Soohee, Ang 753)
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ਜਲ ਕੈ ਮਜਨਿ ਜੇ ਗਤਿ ਹੋਵੈ ਨਿਤ ਨਿਤ ਮੇਂਡਕ ਨਾਵਹਿ ॥
Jal Kai Majan[i] Jae Gath[i] Hovai nith nith Mae[n]duk naavah[i]
If someone were to attain spiritual liberation through bathing themselves thenthe frog bathes itself daily...
ਜੈਸੇ ਮੇਂਡਕ ਤੈਸੇ ਓਇ ਨਰ ਫਿਰਿ ਫਿਰਿ ਜੋਨੀ ਆਵਹਿ ॥
Jaisae Mae[n]duk Thaisae O-i nar Phir[i] Phir[i] Jonee Aavah[i]
Just like the frog, so is the human...Coming into birth over and over again..
(Dhan Bhagat Kabeer Ji in Raag Aasaa, Ang 484)
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ਗੰਗ ਬਨਾਰਸ ਹਿੰਦੂਆਂ ਮੁਸਲਮਾਣਾ ਮਕਾ ਕਾਬਾ॥
Ga[n]g Banaaras Hi[n]dhoo-aa[n] Musal-MaaNaa Mak-aa Kaabaa
Hindus go to the Banks of the River Ganga at Benaras/Varanasi,Muslims go to Mecca for going around Kaaba
ਘਰਿ ਘਰਿ ਬਾਬਾ ਗਾਵੀਐ ਵਜਨਿ ਤਾਲ ਮ੍ਰਿਦੰਗੁ ਰਬਾਬਾ।....॥੪॥
Ghar[i] Ghar[i] Baabaa Gaavee-ai Vajan[i] Thaal Mridha[n]g Rabaabaa
Guru Sahib are singing within each house while different instruments like the Mridang and Rabaab are played...(Bhai Gurdaas Ji’s 24th Vaar)
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ਸੁਰਸਰੀ ਸੁਰਸਤੀ ਜਮਨਾ ਐਂ ਗੋਦਾਵਰੀ
Sur-saree Sur-sathee Jamanaa Au Godhaavaree
Ganga River, Saraswathi River, Yamuna River, and Godavari River
ਗਯਾ ਪ੍ਰਾਗ ਸੇਤੁ ਕੁਰਖੇਤ ਮਾਨਸਰ ਹੈ ।
Gayaa Praag Saeth[u] Kur-khaeth Maan-sar Hai
Pilgrimages of Gaya, Prayagraj, Sethu, Kurukshetra, Mansarovar
ਕਾਂਸ਼ੀ ਕਾਂਤੀ ਦ੍ਰਾਰਾਵਤੀ ਮਾਯਾ ਮਥੁਰਾ ਅਜੁਧਯਾ
Kaa[n]shee Kaa[n]thee Dhwaaraavathee Maayaa Mathhuraa Ajudhhyaa
Kashi, Kaanti, Dwarika. Mayapuri, Mathhura, Ayodhya
ਗੋਮਤੀ ਅਵੰਤਿਕਾ ਕਿਦਾਰ ਹਿਮਧਰ ਹੈ ।
Go-mathee Ava[n]thikaa Kidhaar Him-dhhar Hai
Gomati, Avantika, Kedarnaath in the snow covered land...
ਨਰਬਦਾ ਬਿਧਿ ਬਨ ਦੇਵਸਥਲ ਕਬੀਲਾਸ
narbadhaa Bidhh[i] Ban Dhaevsthhal KabeelaasNarmada, temples, various forests for spiritual hardship, Kailash
ਨੀਲ ਮੰਦਾਚਲ ਸੁਮੇਰੁ ਗਿਰਵਰ ਹੈ।
Neel Ma[n]dhraachal Sumaer[u] Girvar Hai
Neel mountains, Mandrachal, Sumer...
ਤੀਰਥ ਅਰਥ ਸਤ ਧਰਮ ਦਯਾ ਸੰਤੋਖ
Theerathh Arthh Sath Dhharam Dhayaa Sa[n]thokh
To seek Meaning of existence, Truth, Righteousness, Compassion, Contentment is the best Tirath...
ਸ੍ਰੀ ਗੁਰ ਚਰਨ ਰਜ ਤੁਲ ਨ ਸਗਰ ਹੈ ॥੪੧੬॥
Sree Gur[u] Charan Raj Thul na Sagar Hai
There is no comparison to the Dust of the Feet of Sri Guru Sahib Ji...
(Bhai Gurdaas Ji’s Kabith)
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Bhai Nand Laal Sahib narrate the following:
ਤਹਿਰੇ ਗੈਗ ਅਜ਼ ਗ਼ੁਬਾਰੇ ਪਾਏ ਸ਼ਾਂ। ਸ਼ਸਤੋ ਹਸ਼ਤ ਅਜ਼ ਨਮੇ ਹਵਾਏ ਸ਼ਾਂ ।੭॥ Thahirae Ga[n]g Az Ggubaarae Paa-ae Shaa[n]; Shastho Hashth Az namae Havaa-ae Shaa[n]
(Thauseef-o-Sanaa)
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Meaning: The holiness of the Ganga river is from the Divine blessing of the Feet of the Sant-Mahapurash and the 68 Teerathhs are a drop of water from the Cloud of the Sant-Maharaj
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Hindu: If you don’t believe in Shraadhh then why did Guru Nanak Dev Sahib Ji do ancestor worship of their father then left their body on Assoo Vadhee 10?
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And if there are no rituals such as Pind Daan as part of your maryada then why did Sri Guru Amardaas Sahib Ji request the following in Raam-Kalee Sadh:
ਅੰਤੇ ਸਤਿਗੁਰ ਬੋਲਿਆ ਮੈ ਪਿਛੇ ਕੀਰਤਨੁ ਕਰਿਅਹੁ ਨਿਰਬਾਣੁ ਜੀਉ ॥
A[n]thae Sathigur[u] Boliaa Mai Pichhae Keerthan[u] Kariah[u] nir-BaaN[u] Jee-o[u]
At the end, Guru Sahib spoke: After me [meaning after They left their body] then sing Kirtan of the Vehicleless-Vaheguru Ji
ਕੇਸੋ ਗੋਪਾਲ ਪੰਡਿਤ ਸਦਿਅਹੁ ਹਰਿ ਹਰਿ ਕਥਾ ਪੜਹਿ ਪੁਰਾਣੁ ਜੀਉ ॥
Kaeso Gopaal Pa[n]dith Sadhi-ah[u] Har[i] Har[i] Kathhaa Parrah[i] PuraaN[u] Jee-o[u]
[The Hindu interprets this pangkti/line as:]Call the Pandit named Keso Gopaal;
Make him read the katha from the Puran’s...
ਹਰਿ ਕਥਾ ਪੜੀਐ ਹਰਿ ਨਾਮੁ ਸੁਣੀਐ ਬੇਬਾਣੁ ਹਰਿ ਰੰਗੁ ਗੁਰ ਭਾਵਏ ॥
Har[i] Kathhaa Parreeai Har[i] naam[u] SuNeeai Bae-BaaN[u] Har[i] Ra[n]g Bhaav-aeRead the katha of Vaheguru Ji; hear the Name of Vaheguru Ji;Make the funeral pyre of the colour of Vaheguru ji
ਪਿੰਡੁ ਪਤਲਿ ਕਿਰਿਆ ਦੀਵਾ ਫੁਲ ਹਰਿ ਸਰਿ ਪਾਵਏ ॥...
Pi[n]d Pathal[i] Kiriaa Dheevaa Phul Har[i] Sar[i] Paav-ae...[Instead of carrying out] Pind Pathal rites and lighting a Lamp;Place my remains and ashes into Vaheguru Ji’s Pool...(Raam-kalee Sadh[u], Ang 823)
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And why did Guru Sahib go to the Tirath/Places of pilgrimage themselves?
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Sikh: Oh beloved Hindu brother! Sri Guru Nanak Dev Sahib Ji Maharaj merged with Their Own Formless Light on Assoo Sudhee 10 as per the oldest recorded Sakhi’s, Bhai Mani Singh’s Giaan Rathnaavalee also states the same and all Gurdwara’s observe the Gurpurab at that time as well. (ChaanaNee Dasmi). There are many tricksters that played a trick by slipping in the Shraadh Dasmi into the Sakhi’s.
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Just think about it. If Guru Nanak Dev Sahib Ji condemned the rituals of ancestor worship/Shraadhh and going to Gayaa for ancestor worship, etc. in their own Gurbani then why would they carry it out themselves?
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There is a Sakhi with Guru Nanak Dev Sahib Ji connected to Shraadhh/ancestor worship. It is worth understanding:
ਸਰਬ ਸੌਜ ਕਾਲੂ ਅਨਵਾਈ। ਰੀਤਿ ਸ਼੍ਰਾਧ ਕਰਨੇ ਬਨਵਾਈ ।....॥੩੬॥
Sarab Sauj Kaaloo Anvaaee; Reeth[i] Shraadhh Karnae Banvaaee
Baba Kaaloo Ji gathered all the materials as per Shraadh traditions...
ਪੰਡਿਤ ਇਕ ਬੁਲਾਇ ਤਿਹ ਕਾਲਾ । ਬੈਠਯੋ ਕਰਨ ਸ਼ਰਾਧ ਬਿਸਾਲਾ।
Pa[n]dith Ik Bulaa-i Thih Kaalaa; Baittyo Karan Shraadhh Bisaalaa
Calling one Pandit of that time - to do Shraadh rituals...
ਤਬ ਚਲਿ ਸਹਿਜ ਸੁਭਾਇਕ ਆਏ । ਜੇ ਬੇਦੀ ਕੁਲ ਭਾਨੁ ਸੁਹਾਏ ॥੩੭॥...
Thab Chal[i] Sahij Subhaaik Aa-ae; Jae Baedhee Kul Bhaan[u] Suhaa-ae
Then Guru Nanak came in a calm and peaceful way;The one who shines like a sun within the Bedi lineage...
“ਪਰਚੇ ਕੌਨ ਕਾਜ ਮਹਿ ਤਾਤਾ ? ਭੀਰ ਅਜਰ ਕਹੀਏ ਬਿਰਤਾਂਤਾ ॥੩੮॥”
‘Parchae Kaun Kaaj Mah[in] Thaathaa; Bheer Ajar Kahee-ae Birthaa[n]thaa’
Oh Father! What tasks are you doing? Please explain this big gathering?
ਸੁਨਿ ਕਰਿ ਕਾਲੂ ਬਚਨ ਉਚਾਰੇ । “ਪਿਤਰਨ ਕੇਰ ਸ਼ਰਾਧ ਹਮਾਰੇ ।....।੩੯॥Sun[i] Kar[i] Kaaloo Bachan Uchaarae; ‘Pithran Kaer Shraadhh Hamaarae’
Hearing this, Kaaloo Ji spoke the following: We are carrying out a Shraadh for our ancestors...
“ਹੇ ਪਿਤ ! ਸੱਤਿ ਬਚਨ ਤੁਮ ਮਾਨਹੁ । ਪੁੰਨਵਾਨ ਅਤਿਸ਼ੈ ਨਿਜ ਜਾਨਹੁ ।
‘Hae Pith! Sath[i] Bachan Thum Maanah[u]; Pu[n]nvaan Athishai nij Jaanah[u]
Oh Father! Accept these True Words, Know them to be of the most merit worthy...
ਪਿਤਰ ਗਏ ਤੁਮਰੇ ਅਸ ਠੌਰੀ। ਭੂਖ ਰੁ ਪਯਾਸ ਜਹਾਂ ਨਹਿ ਥੋਰੀ ॥੪੦॥...
Pithar Ga-ae Thurae As Ttauree; Bhookh Ru Pyaas Jahaa[n] nah[i] Thhoree
Our ancestors have gone to such a place where there is not little hunger nor thirst...
ਜਿਨ ਕੇ ਮਨ ਅਭਿਲਾਖਾ ਨਾਹੀ । ਕਰੈ ਸ਼੍ਰਾਧ ਸੈਤਤਿ ਕਿਉਂ ਤਾਂਹੀ।...॥੪੨॥
Jin Kae Man Abhilaakhaa naa[n]hee; Karai Shraadhh Sa[n]thath[i] Kio[un] Thaa[n]hee
Those (ancestors) who no longer have any worldly desires in their minds—why should anyone perform the Shraddha ritual for them?
(Guru Nanak Prakaash, Uthraardhh, 6th Adhiyaye)
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You can see from this example that Guru Mahraj give such a teaching about Shraadh that would you ever think they would sit down to do those rituals for their father?
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The second delusion pertains to what you said about Raam-kalee Sadh. The response is to look at the words ‘Sadh Pramaarthh’ and from there, all doubts are dispelled but we will briefly give you a proper answer:
Guru Amar-daas Ji did not command for a specific Pandit named Kaesho Pandit to come but referred to doing katha of Sri Guru Nanak Dev Sahib Ji’s Shabad and to carry out final rites of their physical body as per:
ਪਿੰਡੁ ਪਤਲਿ ਮੇਰੀ ਕੇਸਉ ਕਿਰਿਆ ਸਚੁ ਨਾਮੁ ਕਰਤਾਰੁ ॥
Pi[n]d[u] Pathal[i] Maeree Kaeso[u] Kiriaa Sach[u] naam[u] Karthaar[u]
The Final rituals are connected to the True Name of the One Vaheguru Ji - the Doer
(Dhan Dhan Sri Guru Nanak Dev Ji Maharaj in Raag Aasaa, Ang 358)
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In both instances, the word ‘Kaesho’ refers to Param-Aatmaa Vaheguru-The correct meaning as per the line in Raam-Kalee Sadh:In their final physical moments, Guru Sahib commanded that after I leave then carry out Nirbaan (continuous, focussed) Keertan of Karthaa Vaheguru. This can be inferred that we shouldn’t listen to stories about devte/deities nor listen to the fear-inducing stories from the Garuda Puran.
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And for Guru Sahib, worshipping Param-Aatma Vaheguru Ji will replace calling the Pandit. Meaning that instead of calling a Pandit, they should sing kirtan in praise of the One who nourishes the Entirety of Creation (Go-Paal) and ‘Katha of Har[i]-Vaheguru’ replaces the need for Puran Katha.
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The katha about Vaheguru should be read and listened too and Guru Sahib’s physical body should be carried out to be cremated. Instead of doing Pind Pathal, lighting a clay lamp, going to Ganga to spread the ashes - the Sangat should instead the Sangat should remain in the Love of Vaheguru (Har[i] Ra[n]g). Meaning: Love for Param-Aatmaa Vaheguru is the means for the mortal soul to attain Sadh-Gathee [Eternal State - merging with the One Vaheguru]. All other rituals are a deception.
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If we were to interpret this as per the wishes of Hindu’s then there is a doubt that arises:
A) Guru Amardaas Sahib Ji narrate the following in their Holy Gurbani:
ਸਤਿਗੁਰੂ ਬਿਨਾ ਹੋਰ ਕਚੀ ਹੈ ਬਾਣੀ ॥ ... ਕਹਦੇ ਕਚੇ ਸੁਣਦੇ ਕਚੇ ਕਚੀ ਆਖਿ ਵਖਾਣੀ ॥
Sathiguroo Binaa Hor Kachee Hai BaaNee... Kahadhae Kachae SuNadhae Kachee[n] Aakh[i] VakhaaNee
Without Guru Sahib, all Bani is raw (ie not spiritually ripe);They speak of falseness, listen to falseness then they share these words of falseness
(Anand Sahib, Ang 920)
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In the same Raam-kalee Sadh, it says the following:
ਅਵਰੋ ਨ ਜਾਣਹਿ ਸਬਦਿ ਗੁਰ ਕੈ ਏਕੁ ਨਾਮੁ ਧਿਆਵਹੇ ॥
Avro na JaaNah[i] Sabadh[i] Gur Kai Aek[u] naam[u] Dhhiaavahae
Don’t recognize any other, Focus on the GurShabad’s One Name...(Ang 923)
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Then how can Guru Sahib command for some Puran to be read instead of Gurbani?
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B) Sri Guru Amardaas Sahib Ji had the following teachings about the Pandit’s who are proud of their bodies (caste based discrimination) and carry out delusional rituals:
ਪੰਡਿਤੁ ਪੜਿ ਪੜਿ ਉਚਾ ਕੂਕਦਾ ਮਾਇਆ ਮੋਹਿ ਪਿਆਰੁ ॥
Pa[n]dith[u] Parr[i] Parr[i] Uchaa Kook-dhaa, Maa-iaa Moh[i] Piaar[u]
The Pandit reads out loud while emotionally attached and in love with Maya
ਅੰਤਰਿ ਬ੍ਰਹਮੁ ਨ ਚੀਨਈ ਮਨਿ ਮੂਰਖੁ ਗਾਵਾਰੁ ।
A[n]thar[i] Brahm[u] na Cheen-aee Man[i] Moorakh[u] Gaavaar[u]
They do not realize the Brahm-Vaheguru Ji within them; mentally, they are fools and [spiritually] uneducated
ਦੂਜੈ ਭਾਇ ਜਗਤੁ ਪਰਬੋਧਦਾ ਨਾ ਬੂਝੈ ਬੀਚਾਰੁ ॥
Dhoojai Bhaa-i Jagath[u] Par-bodhh-dhaa naa Boojhai Beechaar[u]
In love with duality, they try to understand the world;They don’t understand nor reflect...
ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ਮਰਿ ਜੰਮੈ ਵਾਰੋ ਵਾਰ ॥
Birthhaa Janam[u] Gavaa-iaa Mar[i] Ja[n]mai Vaaro Vaar
Their life is uselessly; they take birth and die over and over again...
(Siree Raag Ki Vaar, Ang 86)
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ਮਨਮੁਖਿ ਪੜਹਿ ਪੰਡਿਤ ਕਹਾਵਹਿ॥ ਦੂਜੈ ਭਾਇ ਮਹਾ ਦੁਖੁ ਪਾਵਹਿ ॥
Man-mukh[i] Parrah[i] Pa[n]dith Kahaavah[i]; Dhoojai Bhaa-i Mahaa Dhukh[u] Paavah[i]
The self willed reads and the pandit speaks;In love of a second (besides Waheguru Ji). they attain great suffering...
(Raag Maajh, Ang 128)
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ਮਾਇਆ ਕਾ ਮੁਹਤਾਜੁ ਪੰਡਿਤੁ ਕਹਾਵੈ ॥
Maa-iaa Ka Muhthaaj[u] Pa[n]dith[u] Kahaavai
The one dependent on Maya is the Pandit...
ਬਿਖਿਆ ਰਾਤਾ ਬਹੁਤੁ ਦੁਖੁ ਪਾਵੈ ॥
Bikhiaa Raathaa Bahuth[u] Dhukh[u] Paavai
Engrossed in sinfulness, they attain great suffering...
ਜਮ ਕਾ ਗਲਿ ਜੇਵੜਾ ਨਿਤ ਕਾਲੁ ਸੰਤਾਵੈ ॥੪॥
Jam Kaa Gal[i] Jaev-rraa nith Kaal[u] Sa[n]thaavai
The Noose of Jam (Death) bothers them all the time...
ਗੁਰਮੁਖਿ ਜਮਕਾਲੁ ਨੇੜਿ ਨ ਆਵੈ ॥
Gur-mukh[i] Jam-kaal[u] naerr[i] na AavaDeath does not come near the Gurmukh...
(Raag Gourree, Ang 231)
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ਪੰਡਿਤ ਪੜਹਿ ਪੜਿ ਵਾਦੁ ਵਖਾਣਹਿ ਤਿੰਨਾ ਬੂਝ ਨ ਪਾਈ ॥੧੮॥
Pa[n]dith Parrah[i] Parr[i] Vaadh[u] VakhaaNah[i] Thi[n]naa Boojh na Paaee
The Pandit reads and spreads falseness; they do not realize...
ਬਿਖਿਆ ਮਾਤੇ ਭਰਮਿ ਭੁਲਾਏ ਉਪਦੇਸੁ ਕਰਹਿ ਕਿਸੁ ਭਾਈ॥
Bikhiaa Maathae Bharam[i] Bhulaa-ae Updhaes[u] Karah[i] Kis[u] Bhaaee
Being engrossed in poison, they are deluded and mistaken;
Who are they to teach?
(Raag Raam-kalee, Ang 909)
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ਨਾਨਕ ਨਾਮੁ ਨ ਚੇਤਨੀ ਅਗਿਆਨੀ ਅੰਧੁਲੇ ਅਵਰੇ ਕਰਮ ਕਮਾਹਿ ॥
naanak naam[u] na Chaeth-nee Agiaanee A[n]dhhulae Avrae Karam Kamaah[i]
Guru Sahib: They don’t remember/focus on the Naam, they are ignorant, blind and do other [unimportant] tasks...
ਜਮ ਦਰਿ ਬਧੇ ਮਾਰੀਅਹਿ ਫਿਰਿ ਵਿਸਟਾ ਮਾਹਿ ਪਚਾਹਿ॥
Jam Dhar[i] Badhhae Maareeah[i] Phir[i] Vistaa Maah[i] Pachaah[i]
They are tied up and beat up at death’s door, they suffer within poop...
ਮ: ੩॥ ਨਾਨਕ ਸਤਿਗੁਰੁ ਸੇਵਹਿ ਆਪਣਾ ਸੇ ਜਨ ਸਚੇ ਪਰਵਾਣੁ॥
Maha-laa Theejaa; naanak Sathigur[u] Saevah[i] AapNaa Sae Jan Sachae ParvaaN[u]
Sri Guru Amardaas Sahib Ji: By serving Guru Sahib, they become True and accepted...
ਹਰਿ ਕੈ ਨਾਇ ਸਮਾਇ ਰਹੇ ਚੂਕਾ ਆਵਣੁ ਜਾਣੁ ॥
Har[i] Kai naa-i Samaa-i Rahae Chookaa AavaN[u] JaaN[u]Staying immersed in Vaheguru Ji’s Name, they lose their coming and going...
(Soratt Ki Vaar, Ang 648)
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ਕਲਿਜੁਗ ਮਹਿ ਬਹੁ ਕਰਮ ਕਮਾਹਿ ॥ ਨਾ ਰੁਤਿ ਨ ਕਰਮ ਥਾਇ ਪਾਹਿ॥
Kalijug Mah[i] Bah[u] Karam Kamaah[i]; naa Ruth[i] na Karam Thhaa-i Paah[i]
In Kalyug/Age of Darkness, they carry out lots of rituals;They don’t attain a good season nor attain good karma nor attain a place of stability [in the afterlife]
(Raag Bhairo[u], Ang 1229)
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ਜਿਨੀ ਨਾਮੁ ਵਿਸਾਰਿਆ ਬਹੁ ਕਰਮ ਕਮਾਵਹਿ ਹੋਰਿ ॥
Ji[n]nee naam[u] Visaariaa Bah[u] Karam Kamaavah[i] Hor[i]
Those who forget the Naam, they start to do other actions/rituals...
ਨਾਨਕ ਜਮ ਪੁਰਿ ਬਧੇ ਮਾਰੀਅਹਿ ਜਿਉ ਸੰਨ੍ਹ੍ਹੀ ਉਪਰਿ ਚੋਰ ॥
Naanak Jam Pur[i] Badhhae Maareeah[i] Jio[u] Sa[n]nhee Upar[i] Chor
Guru Sahib: they are tied, beat up, and brought to the city of deathJust like a thief in the middle of a burglary...
(Saarang Ki Vaar, Ang 1247)
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Why would Sri Guru Amar-daas Sahib Ji Maharaj - who recited these beautiful words above - call for a Pandit who is proud of their physical body?-
C) In Raam-kalee Sadh, the following is written:
ਹਰਿ ਭਾਣਾ ਗੁਰ ਭਾਇਆ ਗੁਰੁ ਜਾਵੈ ਹਰਿ ਪ੍ਭ ਪਾਸਿ ਜੀਉ ॥...
Har[i] BhaaNaa Gur Bhaa-iaa Gur[u] Jaavai Har[i] Prabh Paas[i] Jee-o[u]...
Vaheguru Ji’s Hukam is pleasing to Guru Sahib, Guru Sahib are going to Vaheguru Ji (Jyoti Jyoti)
ਹਰਿ ਧਾਰਿ ਕਿਰਪਾ ਸਤਿਗੁਰੁ ਮਿਲਾਇਆ ਧਨੁ ਧਨੁ ਕਹੈ ਸਾਬਾਸਿ ਜੀਉ ॥
Har[i] Dhhaar[] Kirpaa Sath[i]gur[u] Milaa-iaa Dhhan[u] Dhhan[u] Kahai Saabaas[i] Jee-o[u]
When Vaheguru Ji shows Their Kirpa then we meet Guru Sahib, They will say: ‘Blessed, Blessed, Well done!’
(Ang 923)
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Is there darkness near God? Why is there a need for a clay lamp then?
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Is the langar (in the afterlife) lacking that we felt that the spirits need to get by on barley balls?
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If anyone says that Great Souls (Maha-atma) do rituals in order to keep the worldly ways/maryada then this doesn’t make sense either because Guru Nanak Dev Ji who sat on the Spiritual Throne and that same Satguru Ji’s Divine Light was in Guru Amardaas Ji. They continued the Ways/Maryada of GurSikhi not the hypocritical traps in order to make their tradition accepted by others quickly. To look for proof of this then refer to the Sakhi which we mentioned before: Hindu’s complained to Emperor Akbar about Guru Amardaas Ji for going away from Hindu traditions.
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And upon Guru Amardaas Ji doing Jyothi-Jyoth (leaving physical body and the Divine light returning to Itself), there were no hindu traditions carried out. There is living evidence of this as the lineage of Bhallay (Guru Amardaas Ji’s family lineage) do not light an earthen lamp. This proves that Guru Sahib gave their children a special Hukam to not continue Hindu practices (which is backed by the Gurbani: Sadh)
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D) To those who try to prove that Guru Amardaas Ji commanded their Sangat and family to listen to the Garurr Puran and do the Hindu rituals, do you think Guru Sahib would say one thing then do another? And do they believe that Guru Sahib became a ghost/spirit which was tied and brought to Dharam Raaj’s City? This is the supposed purpose of why Brahmin’s carry out the Patal Kiria/Funeral rituals. Sachkhand does not have such an agency...
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And what you asked about Guru Sahib going to Teerath’s/Hindu places of pilgrimage... the answer to that is: Guru Sahib did not go to the Teerath’s in order to attain a higher spiritual state, They went their in order to remove the delusions of the ignorant. Those who are the Truth Well-wishers of this world, they work to remove all the ignorance in this world, just as Bhai Gurdaas ji describe:
ਬਾਬਾ ਆਇਆ ਤੀਰਥੈ ਤੀਰਥ ਪੁਰਬ ਸਭੇ ਫਿਰਿ ਦੇਖੈ ।
Baabaa Aa-i-aa Theerathhai Theerathh Purab Sabhae Phir Dhaekhai
Guru Sahib went to the Tirath’s/Places of Pilgrimage and saw the different festivals and ceremonies...
ਪੂਰਬ ਧਰਮ ਬਹੁ ਕਰਮ ਕਰਿ ਭਾਉ ਭਗਤ ਬਿਨੁ ਕਿਤੇ ਨ ਲੇਖੈ ।...॥੨੫॥
Poorab Dhharam Bah[u] Karam Kar[i] Bhaao[u] Bhagath Bin[u] Kithae na Laekhai
People were so engrossed in the rituals that loving devotion was not to be found...(First Vaar)
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And:... ਜਲਤੀ ਸਭਿ ਪ੍ਰਿਥਵੀ ਦਿਸਿ ਆਈ । ...
Jalthee Sabh[i] Prithhvee Dhis[i] Aaee
The entire earth was viewed as burning...
ਚੜਿਆ ਸੋਧਣਿ ਧਰਤਿ ਲੁਕਾਈ॥੨੪॥
Charriaa SodhhaN[i] Dhharath[i] Lukaaee
Guru Sahib came in order to reform the people of the world...
(1st Vaar)
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Sri Guru Amardaas Sahib Ji explained why people go to Teerath’s within Sri Guru Granth Sahib Ji:
ਤੀਰਥ ਉਦਮੁ ਸਤਿਗੁਰੂ ਕੀਆ ਸਭ ਲੋਕ ਉਧਰਣ ਅਰਥਾਂ ॥
Theerathh Udham Sathiguroo Sabh Look UdhharaN Arthhaa[n]
Guru Sahib made the effort to go to Teeraths in order to save the people visiting there...
(Raag Thukhaaree, Ang 1116)
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And You should also mention what Guru Sahib did when they went to the Teerath’s. Did they worship or conduct rituals just like the Hindu’s do or did they give their holy teachings in order to remove delusions in the pilgrims? Look, when Guru Sahib saw Hindu’s offer water to the east and to their ancestors then Guru Maharaj started to pour water towards the west instead. When asked why they were doing this, Guru Maharaj answered that they were watering their fields. The Hindus asked how can that water reach all the way to where their fields are? Then Guru Maharaj responded with a teaching, how will this water reach the sun and your ancestors?
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Upon the eclipse at Kurukshetra, Guru Maharaj started to cook Prashadh in order to remove the delusion that it is inauspicious to eat or drink during an eclipse.
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Instead of participating in the Aarti at Jagan-naath Puri, Guru Maharaj taught them about the True Aarti.
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When Guru Maharaj reached Mecca and put their feet towards Kaabaa, the locals did not like it. Guru Maharaj asked them to place their feet towards any place where they did not see Allah. As Guru Maharaj taught them that there is no place where Vaheguru are not. From this teaching, Kartar-Vaheguru are not just in one place or direction and facing one direction to pray is ignorance. There are many Sakhi’s just like this. The reason we bring this up is to show that Guru Sahib went to different countries and Theerathh’s in order to reform the world.
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