13.

LAYKH & LAYKHA

It is an accepted fact that we reap the fruits of what we sow and this is true in
the spiritual world too. Guru Nanak Dev says that the results are in accordance with
our actions - jaisa karay su taisa paavai. We eat what we sow – aap beej aapay hi
khaavai.
Jaisa karay su taisa paavai. Aap beej aapay hi khaavai. P.662
jYsw kry su qYsw pwvY Ò Awip bIij Awpy hI KwvY Ò
Guru Arjan Dev mentions something similar. He says that what we consume –
bhog bhogeh – is in accordance with the seeds we plant - beej bovas. We get the
result of our actions – kee-a apna paav-ay.
Beej bovas bhog bhogeh kee-a apna paav-ay. P.705
bIju bovis Bog Bogih kIAw Apxw pwvey Ò
In Aasa Di Vaar bani Guru Nanak Dev tells us that we experience the results
of our actions, be they good or bad – canga or manda.
Manda canga aapna aapay hi keeta paavna. P.470
mMdw cMgw Awpxw Awpy hI kIqw pwvxw Ò
Guru Ji refers to bad or good actions as paap punn, and says they are beej ki
pot - bundle of seeds. These seeds will lead to similar actions later on.
Paap punn beej ki pot. P.152
pwpu puMnu bIj kI pot Ò
Guru Ram Das says that the type of actions that we do –jayvayhay karm
kmaavda - will determine the fruit –fal – that we get.
Jayvayhay karm kmaavda tayvayhay faltay. P.317
jyvyhy krm kmwvdw qyvyhy Plqy Ò
Guru Ji requests us to note (see) the justice of the Lord creator - vaykhuh
neau(n) sac kartay ka. The fruit that one gets depends on what one does - jayha koi
karay tayha koi pae.
Bha-ee vaykhuh neau(n) kartay ka jayha koi karay tayha koi pae. P.308
BweI vyKhu inAwau krqy kw jyhw koeI kry qyhw koeI pwie Ò
There are numerous such examples in Gurbani where we are told that we reap
what we sow and if we go astray from the true path in life we have to suffer the
consequences of such actions.
Guru Nanak Dev in Japji states that we reap the fruits of what we sow and that
whatever one does in this world will be imprinted on one’s mind – kar kar karna lekh
lai jahu. These impressions will go with the jeevatma when it goes from here when
death occurs.
Kar kar karna lekh lai jaahu. Aapay beej aapay hi khaahu. P.4
kir kir krxw iliK lY jwhu Ò Awpy bIij Awpy hI Kwhu Ò
We cannot blame anyone else – dos na day-oo kesai – for the sufferings that
we undergo as a result of our actions – kramma / karm. Our own actions are to blame
– dos kramma aapnea. Whatever I do – jo mai kee-a - will result in an appropriate
response – so mai paea. Guru Ji mentions it thus:
Dadai dos na day-oo kesai dos kramma aapnea. Jo mai kee-a so mai paea
dos na deejai avar jana. P.433
ddY dosu n dyaU iksY dosu krMmw AwpixAw Ò jo mY kIAw so mY pwieAw dosu n
dIjY Avr jnwÒ
Guru Arjan Dev also advises us not to blame any other people – dos na deejai
kahoo log. We reap the results –bhog – of our actions – jo kmaavan. We keep
ourselves shackled - aapay hi bandh – to activities related to maya by our actions –
aapan karm.
Dos na deejai kahoo log. Jo kmaavan soi bhog. Aapan karm aapay hi bandh.
P.888
dosu n dIjY kwhU log Ò jo kmwvn soeI Bog Ò Awpn krm Awpy hI bMD Ò
The impressions of one’s actions which get imprinted on the mind are called
sanskaar. These sanskaar act as a forceful tendency which induce the person to
resort to similar actions again and again. If a person resorts to materialistic pleasures
this tendency will prompt him to resort to more and more pleasures of a similar
nature. It becomes his nature and his life will be determined as such. When the
jeevatma goes from this world it has to face the Lord and give an account – laykha –
of what was done in this world, based on the sanskaar imprints which go with it. Guru
Nanak Dev says that everyone has to account for his actions in the dargaah / dar –
court of the Lord.
Sabhna ka dar laykha hoe. P.952
sBnw kw dir lyKw hoie Ò
Guru Amar Das also remarks that Dharm Raj demands accountability – laykha
layvai, for every action in one’s life, for every ghari or muhat by considering them in
detail bit by bit – ratiuh maasa tol kadhaavnea. (Ghari is a unit of time having a
duration of 24 minutes and muhat is regarded as half a ghari)
Ghari muhat ka laykha layvai ratiuh maasa tol kadhaavnea. P.127
GVI muhq kw lyKw lyvY rqIAhu mwsw qol kFwvixAw Ò
According to Baba Farid, the Lord, who is referred as Rab, will ask for an
account – laykha – of what man was sent for – tu(n) aho kayray kamm.
Laykha Rab mangaysia tu(n) aho kayray kamm. P.1379
lyKw rbu mMgysIAw qU Awho kyry kMim Ò
Bhagat Kabir states that it is easy to give an account – laykha dayna suhayla,
if the heart is pure – jau del sooci hoe.
Laykha dayna suhayla jau del sooci hoe. P.1375
lyKw dynw suhylw jau idl sUcI hoie Ò
After the accountability, Dharm Raj metes out appropriate punishment to
those who fail to achieve the purpose of life. In Aasa Di Vaar Guru Nanak Dev points
out that the punishment meted out is akin to being squeezed through rollers as in the
case of extracting oil - tayl – from a given raw material.
Dar la-ay laykha peer chutai Nanka jeu(n) tayl. P.473
dir ley lyKw pIiV CutY nwnkw ijau qylu Ò

Guru Arjan Dev, describing the punishment that is meted out, says that
Dharm Raj churns the victims in a manner similar to the churning (mathan) of yogurt
with a gadget called madhaani to extract butter – jeu(n) mathan madhaania. Those
being churned resort to groaning – karday haa-ay haa-ay.
Paapi karm kmaavday karday haa-ay haa-ay. Nanak jeu(n) mathan
madhaania teu(n) mathay Dharm Rae. P.1425
pwpI krm kmwvdy krdy hwey hwey Ò nwnk ijau mQin mwDwxIAw iqau mQy
Drm rwie Ò
We do see people suffering consequences of their actions in this world. A
lustful person may suffer consequences by contacting venereal diseases or aids. A
smoker may get tuberculosis. A passion for liquor might bring about cirrhosis of the
liver or might even result in cancer. But this does not mean that there is no further
punishment. The final arbiter for our actions in the temporal world is the Lord whose
appointed agent is Dharm Raj. In the ledgar of accountability plus points can only be
obtained by naam semran. Those who keep away from this spiritual effort – aakia(n)
people - will be called – talba pausan – to account for their actions. Guru Nanak Dev
says:
Talba pausan aakia(n) baaki jena rahi. P.953
qlbw pausin AwkIAw bwkI ijnw rhI Ò
Guru Ji, in the same sabad says, "Oh mind, this is sekh sahi – true teaching.
The Lord, Rab, will according to the vahi - ledger of deeds, ask for an
accountability." Things do happen as Gurbani tells us. It is not merely to frighten
people.
Nanak aakhai ray mana suni-ai sekh sahi. Laykha Rab mangaysia baitha kadh
vahi. P.953
nwnku AwKY ry mnw suxIAY isK shI Ò lyKw rbu mMgysIAw bYTw kiF vhI Ò
We can escape this accountability and punishment if we become true devotees
of the Lord through the Guru’s teachings. Guru Ram Das states that by naam semran
this accountability can be eliminated – kerakhai.
Laykha Dharm Rae ki baaki jap Har Har naam kerakhai. P.78
lyKw Drm rwie kI bwkI jip hir hir nwmu ikrKY Ò
Guru Nanak Dev tells us that the Lord does not ask for an accountability -
pooch na lay-e - from those whom He gives the gift of uttering naam semran – jay
kesai day-e vakhaanai.
Jay kesai day-e vakhaanai Nanak aagai pooch na lay-e. P.349
jy iksY dyie vKwxY nwnku AwgY pUC n lyie Ò
Guru Arjan Dev says that the sayvak – devotee – who is honoured – pehraea,
by the Lord Master - Thakur – with sayva bhagti worship, is not called to give an
account – na laykha puch bulaea.
Apnai thakur jo pehraea. Bahur na laykha puch bulaea. P.102
ApunY Twkuir jo pihrwieAw Ò bhuir n lyKw puiC bulwieAw Ò
In another place Guru Ji says that the laykha of a person, whom the Lord
Thakur blesses with His kerpa, is not considered – na ganea.
Jen kau kerpa kari mayrai thakur ten ka laykha na ganea. P.577
ijn kau ikRpw krI myrY Twkuir iqn kw lyKw n gixAw Ò
According to Guru Ji if all one’s deeds are taken into account – ganti gani,
there is no way of escaping the consequences – na chootai kat-hoo. The jeev estari is
mortal – kaaci dayhi, and ignorant - eani. We should appeal to the Lord for His
mehar / kerpa – kerpa karuh. He is capable of doing anything and everything –
karnaihaaray. He can save us with His unique kind of kerpa – bakhsh neraali.
Ganti gani na chootai kat-hoo kaaci dayh eani. Kerpa karuh Prabh
karnaihaaray tayri bakhs neraali. P.748
gxqI gxI n CUtY kqhU kwcI dyh ieAwxI Ò ikRpw krhu pRB krxYhwry qyrI
bKs inrwlI Ò
In yet another part of Gurbani Guru Ji says that no reckoning or
accountability is considered – kach na bicaaray – in respect of those who are accepted
by the Lord as His devotees – jo jan Paarbraham apnay keenay.
Jo jan Paarbraham apnay keenay ten ka bahur kach na bicaaray. P.718
jo jn pwrbRhim Apny kIny iqn kw bhuir kCu n bIcwry Ò
According to Guru Amar Das the person who meets the guru – jen kau satgur
melea, will have no more accountability – laykha nebrea.
 Nanak jen kau satgur melea ten ka laykha nebrea. P.435
nwnk ijn´ kau siqguru imilAw iqn kw lyKw inbiVAw Ò
Here it is pertinent to point out that satgur melea refers to the true devotee
who has met the guru from the heart – del. The Lord begins to dwell in the heart of
such a person. Maya’s influence on such a man weakens, and his link with the guru
and the Lord remains in tact. Such a man is deemed to have met the satguru. Guru
Nanak Dev says:
Jo del melea so mel rahea melea kahi-ai ray soi. P.725
jo idil imilAw su imil rihAw imilAw khIAY ry soeI Ò
Guru Angad Dev elaborates on the satgur melea concept by saying that the
person who has met the guru i.e. the guru jot within him – antar aatmay – is the one
who is deemed to have met the guru – melea kahi-ai soe. Meeting the guru externally
cannot be regarded as having met the guru – mele-ai melea na melai.
Mele-ai melea na melai melai melea jay hoe. Antar aatmai jo melai melea
kahi-ai soe. P.791
imilAY imilAw nw imlY imlY imilAw jy hoie Ò AMqr AwqmY jo imlY imilAw
khIAY soie Ò
We also read in Gurbani that what has been inscribed or written by destiny –
jo dhur lekhea – cannot be erased – mayt-na na jae. Guru Arjan Dev mentions thus:
Jo dhur lekhea laykh prabh mayt-na na jae. P.315
jo Duir iliKAw lyKu pRB mytxw n jwie Ò
Guru Nanak Dev says something similar when He says that the laykh written
by the Creator cannot be erased – na meta-i.
Laykh na meta-i hay sakhi jo lekhea Kartaar. P.937
lyKu n imteI hy sKI jo iliKAw krqwir Ò
Guru Ji says that there is no one without these laykh – ben laykhai nahi koi jiu.
These laykh have been inscribed as per the rajaa of the Lord. The Lord Creator, who
takes care of His creation – kudrat kar daykhai, as per His Hukam – Will, is however
above these laykh. He is alaykh.
Sarb jia(n) ser laykh dhurahoo ben laykhai nahi koi jiu. Aap alaykh kudrat kar
daykhai hukam calaa-ay soi jiu. P.598
srb jIAw isir lyKu DurwhU ibnu lyKY nhI koeI jIau Ò Awip AlyKu kudriq
kir dyKY hukim clwey soeI jIau Ò
The laykh here refers to what is predetermined when we come into this world.
What is predetermined depends on our poorablo kerat karm – actions in previous
lives. The effects of these karm are carried by our sanskaar which will determine the
laykh for the ensuing life. There is no other way other than naam semran by which
these can be erased. The Lord inscribes them and He alone can have them erased.
Bhagat Terlochan says: “These cannot be erased, Oh my ghar gayhan - jend / life. As
such I am meditating on the Lord’s naam – ta mohe jaapialay Ram cay naaman(g).”
Poorablo kerat karm na metai ri ghar gayhan ta cay mohe jaapialay Ram cay
naaman(g). P.695
pUrblo ikRq krmu n imtY rI Gr gyhix qw cy moih jwpIAly rwm cy nwmM Ò
Guru Ram Das exhorts His mind to serve the Lord God by means of sayva
bhagti. Serving the alakh neranjan narhar – unseen untarnishable Lord, frees one
from one’s laykh – laykha chuti-ai.
Mayray man sayvuh alakh neranjan narhar jet sayve-ai laykha chuti-ai. P.170
myry mn syvhu AlK inrMjn nrhir ijqu syivAY lyKw CutIAY Ò
 Guru Arjan Dev also says that by doing naam semran all sins – kelbekh – will
vanish. In the case of such people the paper – kaagar – on which Dharm Raj notes the
laykh of people will get torn – faatay.
Semrat naam kelbekh sabh kaatay. Dharm Rae kay kaagar faatay. P.1348
ismrq nwmu iklibK siB kwty Ò Drm rwie ky kwgr Pwty Ò
The benefit that one gets by coming to the saran of the guru is that by
becominng a devotee of the guru the person turns a new leaf and gives up bad ways.
He resorts to naam semran, follows the Lord’s rajaa, and sings the praises of God –
sefat salaah. Such a person, according to Gurbani, is a gurmukh. A gurmukh’s
sanskaars, created by attachment to maya, get erased. Bhagat Sadhna says that if the
sanskaar of past deeds cannot in any way be obliterated - jau karm na naasai, and
one continues to act under their influence then no purpose would be served by seeking
the guru’s saran and resorting to naam semran.
Tav gun kaha(n) jagat gura jau karm na naasai. P.858
qv gun khw jgq gurw jau krmu n nwsY Ò
By seeking the saran of the guru the wandering mind – dhaavanda man, stops
wandering – dhaavat thammea. It turns inwards reverting its attention from the
materialistic world to the Lord within the individual. In other words the mind settles
in its real home – nej ghar. Guru Amar Das says:
Satgur mele-ai dhaavat thammea nej ghar vasea aa-ay. P.440
siqgur imilAY Dwvqu QMimAw inj Gir visAw Awey Ò
Guru Ji requests His mind to sing the praises of the Lord’s naam to attain nej
ghar vaasa so that there will be no more births and deaths
Man ray nej ghar vaasa hoe. Ram naam salaahe tu(n) fer aavan jaan na hoe.
P.36
mn ry inj Gir vwsw hoie Ò rwm nwmu swlwih qU iPir Awvx jwxu n hoie Ò
So long as we are under the influence of maya we are subject to the eternal
karmic law that one reaps what one sows. But when one transcends the materialistic
plane of trai gun maya to the spiritualistic plane by meeting the guru and the Lord via
naam semran the effects of past deeds get obliterated.
Sikh history tells us the story of Raja Hari Sain, the ruler of Mandi, who
became a devotee of Guru Arjan Dev. When visiting Guru Ji to pay homage, one
night the Raja had a dream in which he was born in a very poor family, and
experienced immense suffering in that life because of extreme poverty. He was very
upset by the dream and asked Guru Ji for an explanation. Guru Ji explained to him
that that was the life that he would have been born into if he had not sought the saran
of the guru. Thus his laykh got changed and all that he experienced was a fearful
dream.
Thus it is only by submitting to the will - rajaa - of the Lord, and by naam
semran that the sanskaar of previous undesirable actions can be erased. Nothing else
can succeed in doing this. One cannot have these laykh erased by one’s own efforts.
It is only the Creator who can erase them. Guru Nanak Dev requests man to keep on
doing naam semran with a determined heart – drer cet. Naam is the only means to
get the bad sanskaar of numerous previous lives erased – janm janm kay paap
kaatanhaara. This is the only mantra, the only cure – aukhadh.
Aukhadh mantar mool man aykai jay kar drer cet keejai ray. Janm janm kay
paap karm kay kaatanhaara leejai ray. P.l56
 AauKD mMqR mUlu mn eykY jy kr idRVu icqu kIjY ry Ò jnm jnm ky pwp krm ky
kwtnhwrw lIjY ry Ò
In addition to naam semran one should also request the Lord to forgive one’s
mistakes by doing ardaas. Guru Amar Das expresses it as follows: “Oh Lord, if I
expect to be forgiven on the basis of my deeds my turn to be forgiven might not come
– laykhai vaar na aava-i. But you are capable of forgiving , hence forgive me and
bless me so that I could meet you – bakhs melaavanhaar.”
Har jiu laykhai vaar na aava-i tu(n) bakhs melaavanhaar. P.1416
hir jIau lyKY vwr n AwveI qMU bKis imlwvxhwru Ò
The above quotation in fact applies to us who keep on committing mistakes
which cannot be enumerated. Let us not become blind - andhai – to reality and let our
lives go waste – janm gvaea. This is what Guru Nanak Dev says:
Man andhai janm gvaea. P.464
min AMDY jnmu gvwieAw Ò
The word laykha is also used in Gurbani to indicate numbers. In the 22nd pauri
of Japji Guru Ji, talking about creation, says that there are lakhs of pataals – nether
regions, and agaas – skies. As such it is not possible to count them and give their
numbers as it is beyond enumeration. Guru Ji says:
Laykha hoe ta(n) lekhi-ai laykhai hoe venaas. P.5
lyKw hoie q ilKIAY lyKY hoie ivxwsu Ò