Diwali and Bandi Chor Divas

For other posts in the Indian Mythology in Gurbani Series: Table of Contents

Note: The following post will be a bit of special feature since it will not be Gurbani focused but instead focus on Sikh History and its connection to Hindu History/Mythology. I plan to do a future post on references to the stories and characters of Ramayana in Gurbani.

Bandi Chor Divas

The Sikh Celebration of Bandi Chor Divas coincides with the Hindu celebration of Diwali. Although there may be a difference in the reasons for celebration the way the two holidays are celebrated is virtually indistinguishable. In Punjab, it is almost impossible to find where the Hindu Diwali begins and Sikh Bandi Chor Divas ends.

Bandi Chor Divas, roughly translates to the Day of Freedom. Around 1619, Guru Hargobind Sahib was imprisoned by the Mughal Emperor, Jahangir. By this time Guru Sahib had built the Akal Takht and was well on his way to arming the Sikhs. As such the threat of Guru Sahib was two-fold. First, the growing military power of the Guru was a concern for the Emperor’s hold over Punjab. Second, the Guru had continued to attract religious followers which was a threat to the spread of Islam in Northern India. To nullify these threats and appease some of his advisers the Emperor Jahangir fined Guru Sahib an extreme amount for some minor offence. When Guru Hargobind Ji refused to pay this fine he was imprisoned. Knowing his own innocence on the matter, Guru Ji went willingly to prison and advised his Sikhs to remain peaceful.

Gwalior Fort

Guru Ji was sent to Gwalior Fort and was held there for a few months. Gwalior Fort (Gwalior Qila) was one of largest in India and was considered almost impregnable. Because of this the Mughal’s held their most powerful prisoners there. The majority of these prisoners were kings, princes and leaders who were either rebellious or uncooperative. Although accounts of Guru Ji’s release vary, one tradition holds that Jahangir eventually became ill. Since medicines were not working he asked his religious advisers if the illness was Allah’s punishment for some wrongdoing. One of his advisers was the Sufi Saint Mian Mir who was a friend of both Guru Hargobind Sahib and of their father, Guru Arjun Dev Ji. Baba Mian Mir advised the Emperor to free Guru Hargobind Sahib since imprisoning a saint of Allah was a grave sin. The Emperor then sent for Guru Ji to be released. However, Guru Ji refused, saying that he would not leave unless other innocent prisoners were also let go. The Emperor replied that those kings and princes who could hold on to the Guru’s clothing would be granted freedom alongside the Guru. Guru Ji then either cut-up his overcoat or had a special garment delivered such that it would have 52 strips which accounted for virtually all of the prisoners in Gwalior Qila. Guru Hargobind Sahib Ji then left Gwalior along with 52 other kings and princes.

Sri Guru Hargobind Sahib leaves Gwalior Fort

Guru Ji’s release coincided with Diwali and when Guru Ji entered Amritsar the Sikhs lit up the city, Akal Takht and Harmandir Sahib with thousands upon thousands of deevas (small lamps) and then celebrated Diwali with full festivities. For the Sikhs, the return of their Guru was as great of a celebration as the return of Sri Raam Chandar was for the Hindus.

Diwali - The Story of Raam and Sita

Raam, Sita, Lakshman and Hanuman

Diwali was first celebrated when Sri Raam Chandar returned to Ayodhya after defeating Raavan in Lanka and freeing his wife, Sita. The story of the Ramayana comprises of one of world's oldest and longest poems so it is impossible to do it justice in a short blog post. However, I will provide a relatively short summary here:

• The story of Ramayana begins with Raavan, the ambitious King of the Rakhsas (demons) who rules from his throne on the island of Lanka. After doing thousands of years of bhagati to Shiva, Raavan was granted invincibility with the exception of one weak spot - his naval. With his newly gained power he undertook a series of conquests through which he subjugated not only the Earth but also the underworld and the Devta Loka (Heaven realm). The latter he accomplishes by defeating Indra, King of Devtas. Becoming so powerful and using a blessing of Mahadev for personal gain he created an imbalance in the universe and had upset dharma. Indra and the Devtas then came to Vishnu and asked him to restore order. Vishnu then descended to Earth as the Prince Raam to return the universe to balance by killing Raavan.
• Growing up as the first born son of King Dasarath and therefore the Crown Prince ( ie. Yuvraj) Raam eventually married Sita who is said to be the incarnation of Mother Earth (Bhumi Devi) and is said to be born directly from the Earth. In fact, the name Sita in Sanskrit means a furrow which is a reference to agriculture and fertility (for more on the significance of the Goddess/Devi in Indian Mythology see here). Seen as a very auspicious child she was adopted by King Janaka before being married to Raam. Eventually, due to the politics of the royal family Raam was exiled for 14 years from the Kingdom of Ayodhya. Sita and Lakshman (Raam's step-brother) followed Raam into exile voluntarily because of their undying devotion to Raam and unfaltering attitude towards duty and dharma. 
• One day, in the forest, Sita is kidnapped by Raavan while Raam and Lakshman were distracted by a deer. The kidnapping of Sita was a major breach of dharma. Raam and Lakshman then set out to Lanka to take Sita back and avenge her kidnapping. Dharma called for Raavan to be killed for such a transgression. 
• On the way, Raam and Lakshman met a powerful monkey-prince who would become Raam’s most devoted follower, Hanuman. Together Hanuman and Raam win the allegiance of the monkey-people (Vanaras) who then promised to fight Raavan’s army with Raam. 
• Raam, Lakshman, Hanuman and the Vanara army eventually made their way down to Tamil Nadu where the Indian Ocean separated them from Lanka. Without a naval fleet the army had no way to cross the ocean. Raam then asked the Vanara army to say his name, write it on stones and then throw these stones in the ocean. The Vanaras complied and when they threw the stones in the ocean, to their amazement, the stones began to float. Creating a sort of bridge in this way the army crossed the ocean into Lanka. 
• In Lanka, a tremendous battle ensued. At the end, Raavan, his giant brother Kumbakarna and powerful son Indrajit were defeated by Raam and his companions. Raam defeated Raavan by shooting a magic arrow directly into his naval, his only weak spot. 
• Raavan's defeat is still celebrated in India as Dusherra, 20 days prior to Diwali. Plays of Raam (Raamleela) are concluded by burning  effigies of the 10 headed Raavan as well as of Kumbakarna and Indrajit. 
• With Raavan defeated Raam was able to rescue Sita. Since Raam's exile had also ended they made thier way back to Ayodhya. Upon their return, the people of Ayodhya celebrated joyously by dancing and singing and lighting up the entire city with thousands of deevas. Raam is then crowned as the rightful king and thus begins the rule of Raja Raam, known as Raamraj. Raamraj lasted for ten thousand years, an idyllic time on Earth during which peace and dharma was upheld in all matters.

Symbolism of Diwali

Diwali in Ayodhya, India

At first, seeing the deevas, lights and firecrackers one is led to believe that Diwali is a festival of light. This is indeed true but it only scratches the surface of Diwali's meaning. A more thorough definition of Diwali may be that it is the celebration of light's victory over darkness. On Diwali, Raam, the Avtar of Vishnu and the embodiment of all that is right, returned home after defeating Raavan, who had broken away from dharma. It is the celebration of good's ultimate triumph over bad.

But Diwali is not just a celebration of light over darkness. It is also a celebration of order restored; the world brought back into balance. By defeating Raavan and rescuing Sita, Raam reclaimed the Earth from the clutches of adharma. After all, Sita is the incarnation of the Earth and Raam, whose name means pleasing or restful pleasure, brought a calming peace to the Earth. The fact that Raam and Sita return to Ayodhya speaks to this since Ayodhya itself means non-war or peace. After his return, Raam is crowned as King and thus begins Raamraj, the reign of peace. We can now see that Diwali is not just a celebration of light's victory of darkness but also of order being restored, the world being brought back to balance and dharma being upheld. The restoration and maintenance of balance is the prime duty of Vishnu. It is for that reason he came as Raam to Earth and that is exactly what he accomplished on Diwali.

Bandi Chor Divas - A Second Look

Why did the Sikhs celebrate the return of Guru Hargobind Sahib by lighting thousands of deevas in the Holy City of Amritsar just as Diwali? It is clear that the Sikhs saw parallels between the return of Raam with the return of their most beloved Guru. When their Guru returned to them, they saw their own Raam Raja return from his exile. Like Raam, Guru Sahib had gone willingly to this exile. Like Raam's return to his capital, Ayodhya, Guru Sahib had returned to his own capital, the Tank of Divine Nectar, Amritsar. As Raam took his rightful throne as King, so did Guru Hargobind Sahib take his rightful place on the Akal Takht, the Immortal Throne. Guru Sahib in that body and subsequent bodies would uphold dharma and fight against adharma. The reign of the Guru would be Raamraj for the Sikhs. Those who seek the Guru's Sanctuary will always find Raamraj, at any place, any time.

Happy Bandi Chor Divas & Diwali! Diwali Di Vaadian! 

Jam, Jamdoots and Chitr-Gupt

Yama & Yami of Tibetan Buddhism. Yama holds the dhanda (baton) and fasi (noose) while mounted on a water buffalo.

For other posts in the Indian Mythology in Gurbani Series: Table of Contents

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Introduction

References to Jam (Yama) are one of the most numerous in Sri Guru Granth Sahib Ji (SGGS Ji). Jam, in one form or another is mentioned by all the Gurus and many of the Bhagats.  Jam is referred to by various names including Yam, Jamraj, Dharamraj and Dharamrai, to name a few. Jam is thought of as a king (raja, rai) who rules over dharam (or dharma). He is also associated with death and often accompanied by Chitrgupt (or Chitr and Gupt) and the Jamdoots. With the help of his assistants, Jamraj is charged with the duty of capturing and bringing the souls of the departed to his court where he passes judgement on them and based on his verdict doles out the punishment or reward. The punishment is generally believed to be rebirth into a harder life (or lower life form) and the reward can be rebirth into an easier life (or higher life form) including birth into a heaven. In the proceeding sections we will look at the origins of Jamraj and his assistants and then analyze his role in Gurbani.

Yama in the Rig Veda

Jamraj’s origins lie in prehistory. In literature, he first emerges in the Rig Veda, arguably the oldest religious scriptures surviving today. So ancient is Jam that he is even found in the Zoroastrian scriptures, pointing to the likelihood that Jam is one of the original mythological characters of the Arya (Aryan) people even before they split off into Persian and Indian groups. 

In the Rig Veda, Jam is known by his Sanskrit name Yama (from which Jam derives). It can be seen that in Vedic times Yama had a prominent role in the afterlife and was looked at as a king. Yama is seen as a guide for dead souls, and is given prayers and sacrifices so that he will help the souls reach their rightful place in the afterlife. The name Yama is so old that its original meaning is unclear. Some believe it may derive from the word for twin, alluding to him and his twin sister (and sometimes lover) Yami (the river-goddess Yamuna/Jamuna) who, in some traditions, were the first mortal people. The meaning of death for Yama probably followed later from Yama’s role in the transition to after-life. According to tradition, he acquired this role after being the first man to die and thus having to be the first to tread the paths that lead to the afterlife. Although the hymns in the Rig Veda referring to Yama generally praise Yama as a helpful guide and caretaker, there is also mention of his fiercer aspects: the two, four-eyed dogs of Yama who can see in all four directions. 

Rig Veda, Mandala 10, Hymn to Yama 1 

Rig Veda, Mandala 10, Hymn to Yama 2 

The Sarameyas and Jamdoots

Yama with his two dogs, the Sarameyas

Yama’s dogs act as both guard dogs and hunting dogs. They guard Yama’s pathways but also chase the souls who enter the paths, presumably to encourage them to reach their destination. The dogs, called Sarameya (sons of Sarama – the female dog of the Indra) also “look upon men” and “tread among the people”, perhaps to hunt for dead souls who cannot escape their gaze. In some parts of India, it appears that the Sarameyas became the Yamadutas (or Jamdoots) who, like the Sarameyas, roam among the people and collect dead souls to be summoned before Yama. Also like the Sarameyas, the Jamdoots often appear terrifying and vicious when hunting for souls. However, it is believed that the Jamdoots assume less terrifying forms to those who have lived according to dharam.

Dharamraj and Chitr-Gupt

In India, Jam became the King of Dead and as King also attained the right to judge souls on how well they abided by their dharam (righteousness, duty, morality) and thus became the King of Dharam (Dharamraja).  It is said that after Jamraj was given these responsibilities, he complained to Brahma that he would not be able to keep track of all the deeds and misdeeds of living beings. In response, Brahma,created Chitrgupt (or Chitragupta) who would assist Jamraj by keeping records everyone's karma. The name Chitrgupt can be broken down into two parts: chit (consciousness) and gupt (secret or unconscious). This implies that Chitrgupt records not only conscious deeds but also private ones such as harboring hatred or jealousy towards others. Chitrgupt is thought to keep track of all this and at the time of judgement to pass this information to Jamraj. Jamraj then reviews the record and decides on the punishment or reward for the soul. If good deeds and intentions outweighed the bad ones, the soul would go on to a better life, perhaps in a heaven. If the bad deeds outweighed the good ones, the soul would go to a worse life, perhaps a hell. Although most Hindus consider Chitrgupt to be one being, the Sikhs generally consider Chitr and Gupt to be two separate beings.

 Lord Chitragupta holding record in right hand and pen in left hand

Analysis of Gurbani

As mentioned earlier, references to Jamraj, Jamdoots and Chitrgupt in Gurbani are incredibly numerous. One could write a book (or several) interpreting the Bani related to this subject. So, to keep things simple we will just analyze a sample of the Gurbani that refers to Jamraj. Before proceeding, I want to add a disclaimer: this analysis is bound my own intellect and understanding. I do not and could not claim it to be complete, perfect or the only interpretation.

Jam (ਜਮ) first makes an appearance in Japji Sahib in the 13th Pauri (2^nd ਮੰਨੈ Pauri):

Sri Guru Granth Sahib Ji, P. 3

ਮੰਨੈ ਮੁਹਿ ਚੋਟਾ ਨਾ ਖਾਇ ॥

Believing, your face will never be struck.

ਮੰਨੈ ਜਮ ਕੈ ਸਾਥਿ ਨ ਜਾਇ ॥

Believing, you will not go with Jam.

ਐਸਾ ਨਾਮੁ ਨਿਰੰਜਨੁ ਹੋਇ ॥

Such is the Immaculate Naam.

ਜੇ ਕੋ ਮੰਨਿ ਜਾਣੈ ਮਨਿ ਕੋਇ ॥੧੩॥

Those who come to believe know it in their minds. ||13||

The ਮੰਨੈ Pauris are talking about the experience of a true believer of Waheguru (Naam), or a person whose belief is without any doubt. In these lines, Guru Nanak Dev Ji is saying, that a true believer, at the time of their death, will not be led away to face Jamraj. A true believer skips the entire process of receiving Jam’s judgement as they have risen above this. The true believer has already completed their mission in the Universe; they have realized Waheguru. Their karma is cleared and there is no more coming and going for them. The role of Jamraj in their destiny is negated. Guru Arjun Dev Ji expands on this:

Sri Guru Granth Sahib Ji, P. 103

ਸੁਣਿ ਸਾਜਨ ਮੇਰੇ ਮੀਤ ਪਿਆਰੇ ॥

Listen, O my beloved friends and companions:

ਸਾਧਸੰਗਿ ਖਿਨ ਮਾਹਿ ਉਧਾਰੇ ॥

In the Saadh Sangat you are saved in an instant.

ਕਿਲਵਿਖ ਕਾਟਿ ਹੋਆ ਮਨੁ ਨਿਰਮਲੁ ਮਿਟਿ ਗਏ ਆਵਣ ਜਾਣਾ ਜੀਉ ॥੩॥

Your sins are cut; your mind becomes spotless. Your comings and goings have ceased, Jio! ||3||

Since those who have met Waheguru have nothing to fear from Jamraj then they also have nothing to fear from his messengers: the Jamdoots. In Sri Raag, Guru Nanak Dev Ji says:

Sri Guru Granth Sahib Ji, P. 55

ਸਤਿਗੁਰ ਅਗੈ ਅਰਦਾਸਿ ਕਰਿ ਸਾਜਨੁ ਦੇਇ ਮਿਲਾਇ ॥

Pray to the Satguru, that He may unite you with the Handsome Friend.

ਸਾਜਨਿ ਮਿਲਿਐ ਸੁਖੁ ਪਾਇਆ ਜਮਦੂਤ ਮੁਏ ਬਿਖੁ ਖਾਇ ॥

Meeting the Handsome One, attain peace; the Jamdoot takes poison and dies.

ਨਾਵੈ ਅੰਦਰਿ ਹਉ ਵਸਾਂ ਨਾਉ ਵਸੈ ਮਨਿ ਆਇ ॥੫॥

I dwell within the Naam; the Naam has come to dwell within my mind. ||5||

The past actions of those who have taken sanctuary in the Naam are no longer relevant and so what business do they have with Chitr and Gupt, the all-knowing record keepers? Guru Ram Das, in Dhanasree says:

Sri Guru Granth Sahib Ji, P. 668

ਹਰਿ ਕੇ ਸੇਵਕ ਸੇ ਹਰਿ ਪਿਆਰੇ ਜਿਨ ਜਪਿਓ ਹਰਿ ਬਚਨਾਕੀ ॥

Har's servants are the beloved of Har; those that recite the Har-Words (Divine words).

ਲੇਖਾ ਚਿਤ੍ਰ ਗੁਪਤਿ ਜੋ ਲਿਖਿਆ ਸਭ ਛੂਟੀ ਜਮ ਕੀ ਬਾਕੀ ॥੨॥

They are completely freed from the record written by Chitr and Gupt, and the account kept by Jam. ||2||

Jamraj, his assistants and his processes are under the power of Waheguru. Like us they are servants and devotees of Waheguru. In Japji Sahib, Guru Nanak says:

Sri Guru Granth Sahib Ji, P. 6

ਗਾਵਹਿ ਤੁਹਨੋ ਪਉਣੁ ਪਾਣੀ ਬੈਸੰਤਰੁ ਗਾਵੈ ਰਾਜਾ ਧਰਮੁ ਦੁਆਰੇ ॥

The wind, water and fire sing to you; the King of Dharam sings at Your Door.

ਗਾਵਹਿ ਚਿਤੁ ਗੁਪਤੁ ਲਿਖਿ ਜਾਣਹਿ ਲਿਖਿ ਲਿਖਿ ਧਰਮੁ ਵੀਚਾਰੇ ॥

Chitr and Gupt who go on writing; writing writing, Dharam who judges, sings.

Conclusion:

In Hindu mythology, Jamraj is the Devta (Deva) of Death who judges people's accumulated karma and doles out the appropriate punishment or reward. To help Jamraj in this task he has been given assistants. The record-keepers, Chitr and Gupt who themselves are thought to be Devtas keep a record of all your deeds and misdeeds. At the time of a person’s death, the Jamdoots are dispatched to capture the soul and carry it to the court of Jamraj. Once at his court, Jamraj consults the records of Chitr-Gupt and then delivers his verdict. A negative verdict leads to punishment by way of a harder life; more separated from the Divine. A positive verdict leads to a better life with a greater chance of uniting with the Supreme Soul, Paramatma. As such, Jamraj is the gatekeeper of the cycle of Sansar (Samsara).

Whether a Sikh believes that Jamraj, Jamdoots and Chitr-Gupt are actual beings or whether one believes they are symbolic of the processes of death, it is clear that they are subservient to the Great Guru, Waheguru. Since they hold no power over Waheguru, they also hold no power over the servant who unites with the One. For such a true believer there is no fear of the noose (fasi) and baton (dhanda) of Jamraj or of his assistants, the Jamdoots. The record of Chitr-Gupt is no longer valid and the judgement of Jamraj no longer meaningful. They have become one with ੴ.

Shabad Kirtan:  

ਰਾਮੁ ਸਿਮਰੁ ਪਛੁਤਾਹਿਗਾ - Ram Simar Pachutahiga 

Raag, Maroo, Bhagat Kabir Ji, SGGS Ji, P. 1106