Death is stalking humankind. The cremation of prominent Ragi Bhai Nir­mal Singh and many other Sikh stalwarts across the world, alongside the burial of thousands across the world in the midst of the all-pervasive Coronavirus pandemic; brings into sharp focus the issue of cremation versus burial or other forms of finalisation of human ‘death’. Facing the mounting global death toll, humankind is forced to consider, what is the proper, fair, ethical, reasonable, practical way of disposing of the dead body. In this first part of a two-part series, UK-based writer-activist Jagdeesh Singh takes a look at this question from a Sikh ethical perspective, and compares and contrasts with some wider thoughts and perspectives.

LET US BEGIN WITH OUR PHYSICAL FORM. HOW DID WE GET INTO THE PRESENT FORM?  Gurbani tells us extensively, over multiple verses, that life is a gift to us; and not something that we own and control.  In Japji Sahib -the preamble of Guru Granth Sahib, Guru Nanak says,

ਕਰਮੀ ਆਵੈ ਕਪੜਾ ਨਦਰੀ ਮੋਖੁ ਦੁਆਰੁ ॥
By the karma of past actions, the robe of this physical body is obtained. By His Grace, the Gate of Liberation is found.
Guru Granth Sahib, Page 2

Telling us the purpose of life, Guru Sahib says,

ਭਈ ਪਰਾਪਤਿ ਮਾਨੁਖ ਦੇਹੁਰੀਆ ॥
This human body has been given to you to realise God.
Guru Granth Sahib, Page 12

Explaining the cycle of birth, Guru Sahib says,

ਸਚੁ ਕਰਣੀ ਦੇ ਪਾਈਐ ਦਰੁ ਘਰੁ ਮਹਲੁ ਪਿਆਰਿ ॥
By true actions, this human body is obtained, and the door within ourselves which leads to the Mansion of the Beloved, is found.
Guru Granth Sahib, Page 18

Akalpurakh created beings by instilling his light and spirit unto them. Guru Sahib says,

ਕਹੈ ਨਾਨਕੁ ਸ੍ਰਿਸਟਿ ਕਾ ਮੂਲੁ ਰਚਿਆ ਜੋਤਿ ਰਾਖੀ ਤਾ ਤੂ ਜਗ ਮਹਿ ਆਇਆ ॥੩੩॥
Says Nanak, He laid the foundation of the Universe and infused His Light, and then you came into the world. ||33||
Raag Ramkali Mohalla 3, Pauree 33, Guru Amar Dass, Guru Granth Sahib  Page 917

ਕਹੈ ਨਾਨਕੁ ਸ੍ਰਿਸਟਿ ਕਾ ਮੂਲੁ ਰਚਿਆ ਜੋਤਿ ਰਾਖੀ ਤਾ ਤੂ ਜਗ ਮਹਿ ਆਇਆ ॥੩੩॥ Says Nanak, He laid the foundation of the Universe and infused His Light, and then you came into the world. ||33|| Raag Ramkali Mohalla 3, Pauree 33,

Guru Amardass, Guru Granth Sahib

Gurbani very profoundly and powerfully stresses upon us, not to treat life or death in a casual and indifferent manner. But rather to be conscious, aware and mindful of the interconnection of life and death, in every aspect of our living in the here and now and to prepare for the next stage of existence. Not to treat living as a mere physical experience, but much more deeply and profoundly and spiritually. To become ‘dead’ to the distractionary and diversionary things of the world, and alive within oneself.  The vast majority of human beings are fearful of physical death. Big heads of state, kings, presidents, prime ministers, etc, will all die!

Death is stalking humans. More than 350,000 humans have died in less than 50 days over the current pandemic, with the most developed countries leading the death toll. Managing the dead has itself become a huge challenge for families, societies, governments and funeral managers.

The practice of cremation has been mainstreaming, normal and ongoing in indigenous Panjaabi-cum-Sikh culture for centuries. Across the preponderant Hindu mass and civilisation spread over the map of South Asia, cremation is the exclusive method of disposing of the dead. In Hindu belief, cremation is an act of releasing and separating the soul of the dead person from the actual dead body and enabling it to flow away to another place of rest.

Death is stalking humans. More than 350,000 humans have died in less than 50 days over the current pandemic, with the most developed countries leading the death toll. Managing the dead has itself become a huge challenge for families, societies, governments and funeral managers.

Is cremation a prescribed method of disposing of the ‘dead’ body within Gurbani and the Rehat Maryada? Does cremation have any Sikhi and Gurbani-based validation? How many of the Gurus were cremated?

Is cremation amongst the Panjaabis and Sikhs a simple duplication of bigger, overarching, dominant Hindu-Indian culture and practices which have endured across South Asia for thousands of years? Are we Panjaabis and Sikhs blindly mimicking this, without thought or consideration about the purpose and impact of cremating, burying or other? What about throwing the corpse into the sea?

A glance through global human history indicates that both cremation and burial have been popular and customary methods of disposal of dead bodies, in various communities and civilisations across the world map. Hindu ideology is one of the few, if not only, entities in the world, which insists upon cremation and has consistently practised this through millennia.

According to hinduismtoday.com, “Hindus traditionally cremate their dead because a fiery dissolution of the body brings the swifter, more complete release of the soul than a burial, which preserves the soul’s psychic connection to its just-ended earthly life. After death, the departed soul hovers close to the earth plane in its astral body, emotionally attached to the physical body and its old surroundings, still able to see this material world. The funeral rites and burning of the body signify spiritual release, notifying the soul that, in fact, death has come. Some of the funeral chants address the deceased, urging the soul to relinquish attachments and continue its spiritual journey. The Gods and devas are invoked to assist the soul in its transition. The fire severs ties to earthly life and gives momentum to the soul, granting at least momentary access to refined, heavenly realms.”

In reference to a landmark legal case brought by a Hindu campaigner to seek legal permission for open-air cremation in the UK, the Independent wrote: “The intricate rules and ceremonies governing the disposal of the dead in Hinduism are more than 4,000 years old, but because there is no central authority, different schools have different customs. Yet almost all Hindus regard an open-air cremation as the most auspicious way to release the soul from the body. Hindus believe that for the soul to be reincarnated properly, it must be completely detached from the body and the material world.”

The same case in the UK, also, refers to: “During the First World War, scores of Hindu and Sikh soldiers who were killed fighting for the British Empire were cremated in the open outside Brighton,…”

Given the dominant Hindu ideological view on cremation and its obvious impact on adjoining, smaller communities in South Asia; it is important to step back and take a proper look at the practice of cremation and ask if there is any ‘spiritual’ merit or other good in this practice, and not be blinded by mainstream practice nor dogma. Sikhism invites our minds to step outside the boundaries of cultural, religious and political norms and practises, and think and look more widely and mindfully and consciously. The inspiring lives of the Ten Gurus is an exact model of that ethical-centric approach.

Given the dominant Hindu ideological view on cremation and its obvious impact on adjoining, smaller communities in South Asia; it is important to step back and take a proper look at the practice of cremation and ask if there is any ‘spiritual’ merit or other good in this practice, and not be blinded by mainstream practice nor dogma. Sikhism invites our minds to step outside the boundaries of cultural, religious and political norms and practises, and think and look more widely and mindfully and consciously. The inspiring lives of the Ten Gurus is an exact model of that ethical-centric approach.

In contrast with Hinduism, cremation is strictly forbidden in Islam. Burial is the sole and exclusive form of disposing of a corpse for a Muslim.

Across Sikhs, it is commonly and instinctively thought that cremation is a Gurmat-based practice. However, in Gurbani, cremation has no such prescription or recommendation. The practice of cremation may be customary and mainstream and practical but is not prescribed or validated by Gurbani as right or wrong.

“I read that Sikhi does not restrict us in which way we dispose of the body. We can bury it, throw it in water, cremate it, as long as it is in a respectful manner. Whichever method you choose does not help or harm the soul, because the body was just a temporary shell for the soul. Once the soul departs, any treatment to the body doesn’t affect the soul. To cremate is a convenient way for Sikhs to dispose of the body.

Humble Kaur

According to ‘Rehat Maryada’ -Code of Conduct -Personal and Collective, issued by the Shiromani Gurdwara Prabhandhak Committee in 1931:

“Article XIX – Funeral Ceremonies

1. However young the deceased may be, the body should be cremated. However, where arrangements for cremation cannot be made, there should be no qualm about the body being immersed in flowing water or disposed of in any other manner.”

Nonetheless, a search through Gurbani offers us no definitive or prescriptive instructions about how the dead body should be dealt with or disposed of. Like many significant aspects of life, Gurbani leaves this subject open for thoughtful and ethical consideration by the human, rather than blind, prescriptive, robotic instructions or diktats.

It is important to appreciate that Sikhism emerged in the 15th-17th century as a reaction and response to the pre-existing dominant practices and systems of life like Hinduism and Islam.

Gurbani makes the following less than positive comments about ‘cremation’ and ‘cremation grounds’:

ਫਰੀਦਾ ਜਿਤੁ ਤਨਿ ਬਿਰਹੁ ਨ ਊਪਜੈ ਸੋ ਤਨੁ ਜਾਣੁ ਮਸਾਨੁ ॥36॥
Fareed, that body, within which love of the Lord does not well up – look upon that body as a cremation ground.
Guru Granth Sahib, Page 1379

ਭੂਮਿ ਮਸਾਣ ਕੀ ਭਸਮ ਲਗਾਈ ਗੁਰ ਬਿਨੁ ਤਤੁ ਨ ਪਾਇਆ ॥2॥
You apply the ashes of cremation to your body, but without a Guru, you have not found the essence of reality.
Guru Granth Sahib, Page 526

ਕਬੀਰ ਜਾ ਘਰ ਸਾਧ ਨ ਸੇਵੀਅਹਿ ਹਰਿ ਕੀ ਸੇਵਾ ਨਾਹਿ ॥ ਤੇ ਘਰ ਮਰਹਟ ਸਾਰਖੇ ਭੂਤ ਬਸਹਿ ਤਿਨ ਮਾਹਿ ॥192॥

Kabir, those houses in which neither the Holy nor the Lord is served -those houses are like cremation grounds; demons dwell within them.
Guru Granth Sahib, page 5

Like with a lot of human practises and cultural norms connected to groups of peoples and across peoples, certain practises are commonplace. For example, the type of food, method of clothing, language and accents, methods of greeting and social aspirations.

The purpose and practice of cremation or burial, differ across the globe, cultures, communities and civilisations. For example, whilst in Hinduism, cremation is emphatically prescribed; in Islam, burial is also emphatically prescribed. Significantly, across Sikhism, Christianity and Buddhism; there is no one prescription, for one or other. Culture, religious belief, custom and practice: combine together to influence whether cremation is chosen or burial.

The purpose and practice of cremation or burial, differ across the globe, cultures, communities and civilisations.

Remarkably, cremation in western societies which have historically practised burial of the dead has gone up substantially in the last several decades. Maybe, because space for burial grounds is rapidly running out, and secondly because cremation is a quicker, simpler, more automated, efficient and less-involved process. This is being a lot more conducive to a city-based, densely populated, fast-paced, modern lifestyle.

In Sikhism, there is no significance attached to the act of cremation. Quite the contrary. Gurbani refers to the dead body as a wasteful item, which will merge back with the dust and soil of the earth from where it came.

ਖੇਹੂ ਖੇਹ ਰਲਾਈਐ ਤਾ ਜੀਉ ਕੇਹਾ ਹੋਇ ॥
When the body mingles with dust, what happens to the soul?
Guru Granth Sahib Page 17

ਸੁੰਞੀ ਦੇਹ ਡਰਾਵਣੀ ਜਾ ਜੀਉ ਵਿਚਹੁ ਜਾਇ ॥
The empty body is dreadful when the soul goes out from within.
Guru Granth Sahib Page 19

ਦੇਹੀ ਭਸਮ ਰੁਲਾਇ ਨ ਜਾਪੀ ਕਹ ਗਇਆ ॥
When the body rolls in the dust, it is not known where the soul has gone.
Guru Granth Sahib, Page 753

ਜੇ ਮਿਰਤਕ ਕਉ ਚੰਦਨੁ ਚੜਾਵੈ ॥ ਉਸ ਤੇ ਕਹਹੁ ਕਵਨ ਫਲ ਪਾਵੈ ॥
If a corpse is anointed with sandalwood oil, what good does it do?

ਜੇ ਮਿਰਤਕ ਕਉ ਬਿਸਟਾ ਮਾਹਿ ਰੁਲਾਈ ॥ ਤਾਂ ਮਿਰਤਕ ਕਾ ਕਿਆ ਘਟਿ ਜਾਈ ॥3॥
If a corpse is rolled in manure, what does it lose from this?

ਕਹਤ ਕਬੀਰ ਹਉ ਕਹਉ ਪੁਕਾਰਿ ॥ ਸਮਝਿ ਦੇਖੁ ਸਾਕਤ ਗਾਵਾਰ ॥
Says Kabir, I proclaim this out loud; behold, and understand, you ignorant, faithless cynic.
Guru Granth Sahib, Page 1160

ਕਬੀਰਾ ਧੂਰਿ ਸਕੇਲਿ ਕੈ ਪੁਰੀਆ ਬਾਂਧੀ ਦੇਹ ॥ ਦਿਵਸ ਚਾਰ ਕੋ ਪੇਖਨੋ ਅੰਤ ਖੇਹ ਕੀ ਖੇਹ ॥41॥
Kabir, the body is a pile of dust, collected and packed together.
This is a show which lasts for only a few days, and then dust returns to dust.

ਕਬੀਰ ਸੂਰਜ ਚਾਂਦ ਕੈ ਉਦੈ ਭਈ ਸਭ ਦੇਹ ॥
Kabir, bodies are like the rising and setting of the sun and the moon.
Guru Granth Sahib, Page 1374

Indeed, out of the 10 Gurus, the prophets and seminal figures of our Panjaabi-Sikh civilisation; only 6 of the Gurus appear to have been cremated. The final physical conclusions of Guru Nanak, Guru Arjan, Guru Tegh Bahadur and Guru Gobind Singh are described as being without acts of cremation.

Furthermore, in Sikhi; importance, worship or attachment to any physical grave, cremation ground or such like: is wholly and expressly rejected. Equally, no importance or attachment to ashes, to lighting lamps and marking death anniversaries.

According to Pheena, a contributor to an online Sikh discussion site, sikhsangat.com: “The attachment of the body carries a great burden on the soul. As the body dies the attachment carries over for a quite a while with the soul. The burning of the body is a sign to the soul to move on. In Hindu mat, there are even further rituals where a vase is broken by the head of the dead body to given an example to the soul that the shell is broken, now you must leave, move on with your journey. The body serves no purpose (excluding organ donation) after the soul has left it. The Christians bury the dead because of their beliefs that one day Jesus will come, they will rise from the dead.”

Humble Kaur, another contributor to the discussion, says: “I read that Sikhi does not restrict us in which way we dispose of the body. We can bury it, throw it in water, cremate it, as long as it is in a respectful manner. Whichever method you choose does not help or harm the soul, because the body was just a temporary shell for the soul. Once the soul departs, any treatment to the body doesn’t affect the soul. To cremate is a convenient way for Sikhs to dispose of the body. But, unlike Sikhi, other religions and the way they dispose of the body does have a religious aspect to it and followers only dispose of the body as per what their religion says. Christians and Muslims bury their dead as it is against their religion to cremate them. Hindu’s cremate their dead and dispose of the ashes in a sacred river. So, there is really no purpose in why we cremate the body.”

ਨਾਂਗੇ ਆਵਨੁ ਨਾਂਗੇ ਜਾਨਾ ॥ ਕੋਇ ਨ ਰਹਿਹੈ ਰਾਜਾ ਰਾਨਾ ॥੧॥
“Naked we come, and naked we go. No one, not even the kings and queens, shall remain.”
Guru Granth Sahib, Page 1157

ਮਰਣੁ ਨ ਮੰਦਾ ਲੋਕਾ ਆਖੀਐ ਜੇ ਮਰਿ ਜਾਣੈ ਐਸਾ ਕੋਇ ॥
Death would not be called bad, O people, if one knew how to truly die.
Guru Granth Sahib, Page 579