n this article of the Barah Maha series, we will delve into the message that Guru Arjan Dev Ji shares with us for the month of Bhadon.

‍Composed by Guru Arjan Dev Ji, The Barah Maha Baani takes us on a journey throughout the year, allowing us to focus on a different aspect of spirituality each month. 

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Introduction

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In the month of Bhadon, Guru Sahib Ji uses the letter ਭ (Bhabbha) to explain the idea of Bharam, or duality.

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ਭਾਦੁਇ ਭਰਮਿ ਭੁਲਾਣੀਆ ਦੂਜੈ ਲਗਾ ਹੇਤੁ ॥

In the month of Bhaadon, she is deluded by doubt, because of her attachment to duality.

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During this month, the soul bride is confused by doubt, drawn away by attachment to duality. In Bhadon, we, as soul brides in these human bodies, forget the basic truth—that the soul (Aatma) and Vaheguru Jee (Parmaatma) are one. When we forget this truth, we start living in duality, attaching ourselves to the temporary world. This attachment causes all our pain (Dukh), as it comes from the belief that we are separate from Vaheguru.

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External over Internal?

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ਲਖ ਸੀਗਾਰ ਬਣਾਇਆ ਕਾਰਜਿ ਨਾਹੀ ਕੇਤੁ ॥
She may wear thousands of ornaments, but they are of no use at all.

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Guru Sahib Ji teaches us that when we identify with this body, we spend our lives focused on it—buying clothes, trying to look beautiful—but in the end, these things are useless. They don't help us fulfill our true purpose in life.

The truth is, the world’s idea of beauty is always changing. What’s considered beautiful today might not be the same tomorrow. So, we should ask ourselves: “Why am I exhausting myself by chasing the world’s beauty standards?” Instead, why not follow the beauty standard set by Guru Granth Sahib Ji—the standard of becoming a Sohaaan, a Gunnvanti, a beautiful soul bride who is connected to Parmaatma. True beauty comes from doing what Guru Sahib Ji tells us to do.

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What are you so attached to?

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ਜਿਤੁ ਦਿਨਿ ਦੇਹ ਬਿਨਸਸੀ ਤਿਤੁ ਵੇਲੈ ਕਹਸਨਿ ਪ੍ਰੇਤੁ ॥
On that day when the body perishes-at that time, she becomes a ghost.

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Guru Sahib Ji reminds us that this body, to which we are so attached, is made of flesh, bones, and dirt. The moment it perishes, when the soul leaves, we start calling this body a ghost. Even those who loved us dearly become afraid of it.

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ਪਕੜਿ ਚਲਾਇਨਿ ਦੂਤ ਜਮ ਕਿਸੈ ਨ ਦੇਨੀ ਭੇਤੁ ॥

The Messenger of Death seizes and holds her, and does not tell anyone his secret.

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Then, the messenger of death comes, takes hold of us, and leads us to the court of Dharam Raj, where our deeds are judged. The mystery of this place is known only to those who embark on that journey.

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Only Vaheguru stays!

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ਛਡਿ ਖੜੋਤੇ ਖਿਨੈ ਮਾਹਿ ਜਿਨ ਸਿਉ ਲਗਾ ਹੇਤੁ ॥
And her loved ones-in an instant, they move on, leaving her all alone.

Even those who we have loved all our lives, leave us in an instant. The body is burnt and we are nowhere to be seen.

ਹਥ ਮਰੋੜੈ ਤਨੁ ਕਪੇ ਸਿਆਹਹੁ ਹੋਆ ਸੇਤੁ ॥
She wrings her hands, her body writhes in pain, and she turns from black to white.

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Even those we've loved all our lives leave us in an instant when we pass away. The body is burned, and we are no longer seen. As death approaches, our life flashes before us. We begin to reflect on everything we've done. For those who have lived in duality, believing they are just this body, there can be deep regret—regret for not doing Naam Simran, not doing Seva, and not living the life they were meant to. Fear creeps in as they wonder, "What will happen to me?"

The body's color fades from crimson red to pale white as the blood stops flowing. Some may not believe in the existence of Jamdoot, Dharam Raj (the righteous judge), or hell (Narak), but Gurbani assures us that these truths exist.

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ਧਰਮ ਰਾਇ ਜਬ ਲੇਖਾ ਮਾਗੈ ਕਿਆ ਮੁਖੁ ਲੈ ਕੈ ਜਾਹਿਗਾ ॥
When the Righteous Judge of Dharma calls for your account, what face will you show Him then?

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You reap what you sow

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Towards the end Guru Sahib Ji says,

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ਜੇਹਾ ਬੀਜੈ ਸੋ ਲੁਣੈ ਕਰਮਾ ਸੰਦੜਾ ਖੇਤੁ ॥
As she has planted, so does she harvest; such is the field of karma.

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Whatever seeds of action we plant, that is what we will harvest. If we plant poison, we cannot expect to receive Amrit.

This body is the field in which we perform our deeds. The choice is ours—do we want to perform good deeds and leave with a positive account, or waste this life in fear of death?

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Take the Sanctuary of Vaheguru!

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Guru Sahib Ji concludes by saying that Vaheguru Ji has given me His boat, which will carry me across this ocean of doubt and duality.

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ਨਾਨਕ ਪ੍ਰਭ ਸਰਣਾਗਤੀ ਚਰਣ ਬੋਹਿਥ ਪ੍ਰਭ ਦੇਤੁ ॥
Nanak seeks God's Sanctuary; God has given him the Boat of His Feet.

ਸੇ ਭਾਦੁਇ ਨਰਕਿ ਨ ਪਾਈਅਹਿ ਗੁਰੁ ਰਖਣ ਵਾਲਾ ਹੇਤੁ ॥੭॥
Those who love the Guru, the Protector and Savior, in Bhaadon, shall not be thrown down into hell. ||7||

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Guru Sahib Ji concludes by saying that Vaheguru Ji has given me His boat, which will carry me across this ocean of doubt and duality.

When we come to our Guru and surrender everything—our mind, body, and wealth—Guru Sahib Ji becomes our protector. With Him, we do not suffer in the fires of hell. No matter the situation, our heart remains at peace. Now, the choice is ours—do we continue living in duality, thinking we are separate from Vaheguru, or do we put in the effort of Seva and Simran to reunite with Vaheguru and reach the supreme state of bliss?

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This article is a transcribed version of the video The Dangers of Duality by Bibi Gurprit Kaur Ji. 

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