Sikh Theology
SPNer
- Oct 31, 2024
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An argument is often made by Hindutva supporters, which is that Gurbani supposedly engages in the praise and worship of Hindu deities such as Krishna, and therefore the One Primal Lord can be worshipped “through” any of these forms.
This is due to a fundamental misunderstanding held by Hindutva apologists: that a worshipper who only perceives and worships a mortal form is somehow akin to a worshipper of the Nirankari-Jot-Roop.
When Bhai Kineya Ji served water to Mughals on the battlefield, he was not perceiving the mortal individuals that were before him. Instead, he perceived only the Nirankari Jot Roop - the illumination of the formless Lord - and therefore was serving and worshipping Vaheguru directly. This is a spiritual state known as Jot-Vigaas. A Gursikh who reaches this state becomes able to perceive the Jot (light) of Vaheguru within Vaheguru’s creation.
Similarly, in any instances when the Bhagats or Bhatts in Gurbani have praised the form of Krishna or otherwise, they have done so in a state of Jot-Vigaas. For instance, Bhatt Gayand in Svaiyey M:5 seemingly praises Krishna, stating:
This is reflective of a Gurmat truth that is vital to understand: many Bhagats were transformed by Sri Guru Nanak Dev Ji in this exact manner. Bhagats are often those who had previously worshipped deities such as Krishna or Shiva. Unlike Vaheguru, these deities are not limitless. Having found the limits of these powerful deities, these Bhagats sought a greater divine fulfillment, and through the blessings of Guru Nanak Dev Ji’s gift of Naam were able to surpass their deities and find the illuminating light of the infinite, one True Lord.
Anyone who argues that the praises of Krishna or other deities have been written in Sri Guru Granth Sahib Ji, has not understand the concept of Jot-Vigaas and the true Darshan (Vision) of Vaheguru.
This is due to a fundamental misunderstanding held by Hindutva apologists: that a worshipper who only perceives and worships a mortal form is somehow akin to a worshipper of the Nirankari-Jot-Roop.
When Bhai Kineya Ji served water to Mughals on the battlefield, he was not perceiving the mortal individuals that were before him. Instead, he perceived only the Nirankari Jot Roop - the illumination of the formless Lord - and therefore was serving and worshipping Vaheguru directly. This is a spiritual state known as Jot-Vigaas. A Gursikh who reaches this state becomes able to perceive the Jot (light) of Vaheguru within Vaheguru’s creation.
Similarly, in any instances when the Bhagats or Bhatts in Gurbani have praised the form of Krishna or otherwise, they have done so in a state of Jot-Vigaas. For instance, Bhatt Gayand in Svaiyey M:5 seemingly praises Krishna, stating:
However, in that same Shabad it becomes evident who Bhatt Gayand Ji is praising and having the divine vision of, as he utters:
He says this twice, once at the start of the Shabad and once at the end. This demonstrates that he is incessantly experiencing Vaheguru, not the perishable form of Krishna. He is thoroughly in a state of Jot Vigaas. While he may see the form of Krishna - the deity he previously worshipped - he is only perceiving Vaheguru.
This is reflective of a Gurmat truth that is vital to understand: many Bhagats were transformed by Sri Guru Nanak Dev Ji in this exact manner. Bhagats are often those who had previously worshipped deities such as Krishna or Shiva. Unlike Vaheguru, these deities are not limitless. Having found the limits of these powerful deities, these Bhagats sought a greater divine fulfillment, and through the blessings of Guru Nanak Dev Ji’s gift of Naam were able to surpass their deities and find the illuminating light of the infinite, one True Lord.
Anyone who argues that the praises of Krishna or other deities have been written in Sri Guru Granth Sahib Ji, has not understand the concept of Jot-Vigaas and the true Darshan (Vision) of Vaheguru.
