Concept of God in Sikhism
God in Sikhism depicted in three distinct aspects, viz. God in Himself and His existence, God in relation to universe, and God in relation to beings.
God in Himself:
Sri Guru Granth Sahib starts with figure 1 followed by word
Oangkar to describe God’s total dominant singularity. God is the single, personal and transcendental creator depicting His creative power. It is monistic in character, though pluralistic in content. The first characterization is the reality which starts with
Sat(i)nam: the Eternal Holy Truth. The concept is that of one single, ever existing real entity in totality who is the creator
Karta purukh of the entire universe.
Oangkar is intrinsically related to the doctrine of existence in all its dimensions. Despite of the many-ness of the revealed world, its oneness is not lost sight of. The God who created the universe is the sole Master of all. God being the only one who created the entire universe has the only True identity (
Sat(i)nam) and is the Permanent Truth. Choice of 1 is also an indication of the One highest reality as positive presence and affirmation. The world emanates from the positive essence; as such it is a real world, and not merely an illusion. The world, in which the Providence is immanent, cannot be pure falsehood. Thus, the living, all-extensive, all-comprehensive reality; which is unitary yet multi-faceted, is the object of estimation in the
mool mantra. True is the God, true is His Name. True was He in the prime, True in the beginning of ages, True He is even now and True he shall ever be. (SGGS:1:1) Reality is the basic substance of all the modes of existence; it is the reality of the things and forms of the world.
Concept of God’s Existence:
God is
self-existent (Saibhang) so is His Name. There is no one else who could create Him. This is a fact because He neither dies nor is reborn. He is immortal, ever living, beyond life and death and will continue so forever. Beside Himself, He made Nature, wherein He has His seat and looks on with fondness.
Oangkaar is intrinsically related to the doctrine of existence in all its dimensions. The universe is sustained and supported by a conscious being who is the Providence. He is one with existence; the world is but a personification of Him. He is immanent in the universe in infinite forms. This creation is totally systematized and ordered universe hence cannot be chaotic. Its contents are arranged in a polyphasic unity, from lower to higher and still higher orders, ultimately reaching the oneness of the Absolute. That explains the comprehensibility of the world order, its rational character, its intelligibility to the human mind which itself is a product and part of nature's system, It is the manifest aspect or truth that is revealed to the human agency of science, in the form of process of nature. In discovering the universe and its laws, science is becoming aware of the Providence; in realizing the truth of existence, man is reaching out to his ultimate concern and support.He
fears none as no one is equal to Him and all are His creation and subordinate to Him. They all serve as per His Order and according to His Will. Thus He has
no enemy or enmity either. One can reach up to Him with His Grace. (SGGS:1:1)
The belief is that God exists not merely as an idea or concept but as Real Being, indescribable but not knowable. All the universes and its parts and the galaxy systems are all real. All the light and the figures created by Him are real. All His doing and deliberations are true. His order and His court are also all real. Whatever His Will and whatever His utterances are all true. True is His Grace and true is His sign. Millions and billions call Him the True. All the power and might is in Him. True is His praise and true is His commendation. All His nature is True. They too are true who remember Him. Only those who are caught in the circle of life and death are the falsest of the false.
The vision is of a power expressing itself as the Being, immanent in the world-order, considering this power as the real, the focus of all, that is, the ultimate object of all pursuit of knowledge. Reality is not a matter for reason; it comes by revelation of God through Grace (
nadar(i)) and mystical experience
(anubhava). The true reality is thus not in the falsehood of life and death but in the continuity of entire universe. The true reality is thus not in the falsehood of life and death but in the continuity of entire universe. (SGGS: 838, 1022, 1037)
Truth is taken to be essence of God, which accords well with our age of the scientific quest. Truth is the remedy of all; only truth can wash away our sins. Falsehood exhausts itself; only Truth prevails in the end. Truth never gets old. When one receives true instructions, understands a mercy to living things, and performs some acts of charity, he is true. He is true when he resides at the sacred font of spirit. Consulting the true Guru, he abides in peace (SGGS:468) and the True Lord puts an end to man's transmigration. (SGGS:729) That is being true, when the True One is in the heart; when the filth of falsehood departs, and the life is made clean; when man fixes his love on truth, and finds pleasure in hearing of the Name; one finds himself liberated.
He is the subtle, and He is also the manifest. He is
invisible as well as
visible;
un-manifest and
manifest. He is prevalent every where and in everything i.e., in His creation. A full understanding of God is beyond human beings. However, God, who in his fullness is unknowable, yet is not wholly unknowable. God is
omnipresent (
sarav vi'āpak) in all creation and visible everywhere to the spiritually awakened. As He pervades everywhere how can one say whether He is near or far. He is pervading in all forms through all eyes, He Himself is watching. All the creation is His Body. He has countless names, countless places and inaccessible, unapproachable, countless celestial realms. He Himself listens to His Own Praise. He is
undeceive-able, Impenetrable and Inscrutable (SGGS, 5: 291:17)
Limitless: God is
boundless, Limitless, Independent, and Infinite. No one knows His limits.
[16] Even if there are limits those are beyond the reach of human beings. His powers are so numerous, they cannot be known. He Himself is the speaker, as well as the listener. He Himself is the One as well as the many. Many are His forms; many are His colors. Many are the appearances which He assumes, and yet He is still the One. In so many ways, He has extended Himself. Guru Arjan says:"Lord transcends the world as well as the scriptures of the east and the west, and yet he is clearly manifest" (SGGS:397). There is no gender for God. He is beyond calculation, beyond measure, uncountable and unfathomable. (SGGS, 5:292:10)
God has thus infinite qualities. God by himself is the one Ultimate, Transcendent Reality, Nirguna (without attributes), Timeless, Boundless, Formless, Ever-existent, Immutable, Ineffable, All-by Himself and even Unknowable in His
sunn (meaning void) are
Brahma and
Parbrahma or the pronouns He and You. “God is Compassionate and Kind”
(SGGS:49), “He is merciful and wise”
(SGGS:249) Unapproachable and Unfathomable (SGGS:271:4), with absolute power, His value cannot be estimated; His virtues are invaluable. He is the Ocean of excellence, infinite and endless. God is too great: too great to fall in the measurable capability of human beings.
[17] He is highest of the high.
[18]
God in relation to the universe:
Guru Nanak has well explained in Japuji as
'karta purukh' and in the hymn
arbad narbad dhundukara (SGGS p. 1035). The entire universe is created out of the True Lord
[19], the only One Creator who created the Universe.
[20] He created the universe with one word i.e., by speaking
Om or
Aum. He created all parts of universe, the galaxies and the nether worlds from void. He founded the continents, solar systems and underworlds and from the void he continued His creation.
[21] Establishing the nine regions, seven continents, fourteen worlds, three qualities, four ages, and the four sources of creation, the Lord placed them all in His mansion
[22]. He created millions of nether world and skies.
[23] The parts of the universe and the netherworld are billions and beyond count. God created the entire world with ease and the light of the Lord spread in all the three worlds i.e., land, water and sea.
[24] From void He created moon, sun and the firmament,
[25] The moon and the sun, were the two lamps which He placed in the sky home.
[26] The sun merges in the house of the moon (after the day).
[27]
From void He created air and water
[28]. In air He placed the entire earth and tied the water and fire around.
[29] In between air, water and fire, He established the earth to act as a place of worship for the being.
[30] He created the bodies of beings in many colours and forms.
[31] He then created Brahma, chit (consciousness), time and space as well as Vedas
[32]. Many millions of stones and trees have been produced. Many millions are the winds, waters and fires. Many millions are the countries and realms of the world. Many millions are the moons, suns and stars. When He Himself fashioned the visible world of the creation, he made the world subject to the three dispositions. (SGGS:5:291:19)
God is considered as the Creator of entire Universe. Beside Himself, He made Nature, wherein He has His seat and Himself created His Own Form. (SGGS, M.5, 291:12) He created the nature in many different ways and in many different forms. He created the vast expanse of the Universe with One Word! No one can describe God’s Creative Potency. No one can describe God’s Creative Power either. Whatever pleases Him is created. The created universe is the manifestation of God’s Name. Without His Name, there is no place at all. What was the season, month, date, day, time, and the moment of creation of the universe? The religious scholars cannot find the time of creation. The Pandits cannot find it from
Puraanas and the
Qazis do not find in the Qu’ran. The day and the date are not known to the Yogis, nor is the month or the season. God, The Creator alone knows these. There are nether worlds beneath nether worlds, and hundreds of thousands of heavenly worlds above. You cannot find these details even in Vedas even when one searches for them all, until one grows weary. The scriptures say that there are 18,000 worlds, but in reality, there is only One Universe. If someone tries to write an account of this, one will surely finish oneself before one finishes writing it. All places belong to the Supreme Lord God. According to the homes in which they are placed, so are His creatures named. He Himself is the Doer, the Cause of causes. Whatever pleases God, ultimately comes to pass. He Himself is All-pervading, in endless waves. The playful sport of the Supreme Lord God cannot be known. As the understanding is given, so is one enlightened. The Supreme Lord God, the Creator, is eternal and everlasting. Forever, forever and ever, He is merciful. Remembering Him in meditation one is blessed with ecstasy.
[33]
Many millions are the fields of creation and the galaxies. Many millions are the etheric skies and the solar systems. Many millions are the divine incarnations. In so many ways, He has unfolded Himself. So many times, He has expanded His expansion. Forever and ever, He is the One, the One Universal Creator. Many millions are created in various forms. From God they emanate, and into God they merge once again. His limits are not known to anyone. God exists Himself and by Himself.
[34] There are countless worlds and nether regions; beyond anyone’s counting capability. He is the Creator, the Lord of the Universe; He creates it, and He destroys it.
Limits of God’s Creation: God’s limits cannot be known.
[35],
[36]. The Lord's limits cannot be known; He has no end or limitation.
[37] No one can understand the limits of His expansions as well. There were many expansions from the One God
[38] in the form of light of the beings. The names and the colors of the assorted species of beings were all inscribed by the Ever-flowing Pen of God. No one knows how to write this account. Just imagine what a huge scroll it would take! What power! What fascinating beauty! And what gifts! Who can know their extent? The limits of the created universe cannot be perceived. Its limits here and beyond cannot be perceived. Many struggle to know His limits, but His limits cannot be found. No one can know these limits. The more you say about them, the more there still remains to be said. Great is the Master, High is His Heavenly Home. Highest of the High, above all is His Name. Only the one as Great and High as God can know His Lofty and Exalted State. Only He Himself is that Great. He Himself knows Himself. By His Glance of Grace, He bestows His Blessings.
[39]
Sri Gurfu Granth Sahib attributes positive creativity to the God as against the other theories of East and West. It starts with the creative principle (
karta) which to Indian tradition is known as Brahma. The attribute of God is supported by a majority of theologians in the east and west, is nonetheless attacked by the contemporary movement of process theology and metaphysics of critical naturalism. God does not stand outside the flow of time; nor is He the creator of the universe ex
nihilo. Naturalism is prepared to admit God as coexistent with the totality of nature of universe, but a perfect, eternal and transcendent God, it asserts, is an unwarranted interpretation of the religious experience of certain individuals. Guru Nanak however, attributes positive creativity to his God. God is the creator of universe with His creative mind.
[40] The Creator Himself watches creating again and again, creating void from void
[41]. Creating the beings; God has installed the Righteous judge to record their accounts, where truth and truth alone is adjudicated.
[42] Light of the Lord is in every existence
[43] with which He controls the universe.
God in relation to the Beings
On the earth He created the bodily forms in different ways.
[44] From the union of air, water and fire, the living beings are made. (SGGS:943:1, 1026:18, SGGS:152:2, SGGS:1257:10) ) The bodies were formed by binding water, air, fire and earth
[45] in the new environment in which the life started in the order of plants, reptiles, animals and then man. The four sources of creation were from eggs, from the womb, from the earth and from the sweat.
[46],
[47]. The 8.4 million species of beings issued forth from Him. Many millions of birds and snakes have been created. Eggs, wombs, sweat and earth - these are God's workshops of creation.
[48]. Worldly snares and entanglements of Maya, egotism, attachment, doubt and loads of fear; pain and pleasure, honor and dishonor — these came to be described in various ways. (SGGS:5:291:19) Sin and virtue then began to be spoken of. Some have gone to hell, and some yearn for paradise.
He is living in His own creation
[49] and the entire universe is His abode. He creates and adorns as well.
[50] Creation is His sport, which He Himself witnesses, and when He rolls up the sport, He is sole Self again. He is thus both the Creator and the Destroyer
[51]. The God thus created the universe as He so willed.
[52]He is settled in it to enjoy His creation
[53].
This entire creation is His Maya. All the names and shapes of this universe are His own. Having created and being a part of the Maya He is still out of it. No one knows how His expanse of the universe is.
[54] Take millions of tons of paper, unlimited amount of ink and start writing at the speed of wind, even then you cannot evaluate Him
[55]. In the Lord's presence glitters the dazzling light, though there is neither the moon nor the stars there nor the rays of the sun nor the lightning flash across the sky
[56].
God as the Destroyer
God is the ultimate Destroyer of universe and life on it. God Himself creates the universe and then destroys it Himself at Will
[57] and gets it ultimately assimilated into Him
[58],
[59]. Within a moment He creates and destroys. There is no limit to His creation and destruction.
[60] All coming and going is as per His orders.
[61] Hence one must act according to His command.
[62]
[1].
http://en.wikipedia.org/wiki.god,
Demographics of Atheism.
[2].
http://en.wikipedia.org/wiki.god,
Major Religious Groups,
[3].
http://www.orthodoxresearchinsitute.org/articles/bible-tarazi-name -of-god.htm Tarazi, Paul.
The Name of God: Abba. Retrieved on 13.01.
2007
[4].
http://www.csatholicnewsagency.org/new.php?n=520,
Honderich, Ted (ed.), The Oxford Companion to Philosophy,
Oxford University Press, 1995.
8 .
[5].
http://www.m-w.com./dictionary/
Principle,
Mind,
Soul,
Life,
Truth,
Love, and
Spirit .
[6].
Swinburne, R.G. "God" in
Honderich, Ted. (ed.), The Oxford Companion to Philosophy,
Oxford University Press, 1995. "Most philosophical theologians have tried to say something about what God is like. In so doing, they have generally regarded him as a personal being, bodiless, omnipresent, creator and sustainer of any universe there may be, perfectly free, omnipotent, omniscient, perfectly good, and a source of moral obligation; who exists eternally and necessarily, and has essentially the divine properties which I have listed. Many philosophers (influenced by Anselm) have seen these properties as deriving from the property of being the greatest conceivable being."
[7] http://www.khmercity.net/forum/categories/religion-philosophy/listForCategory
[8]. Swami Bhaskarananda, 2002, Essentials of Hinduism, Viveka Press.
[9].
The Kybalion by Three Initiates, Three Initiates p. 95
[10]. Salaman, Clement,The Way of Hermes: New Translations of "The Corpus Hermeticum" and "The
Definitions of Hermes Trismegistus to Asclepius", Watkins Books, p. 19 Book 1:9
[11]. Three Initiates pp. 96-7
[12]. Three Initiates p. 99.
[13]. Swami Bhaskarananda, Essentials of Hinduism, Viveka Press, 2002
[14]. Sri Guru Granth Sahib, M.5, Sukhmani,
[15].
http://www.huffingtonpost.com/richard-hawkins,
Dawkins, Richard.
Why There Almost Certainly Is No God. Retrieved on 10.1.
2007
References
[16] Tā kā ant na jānai koī. (SGGS:1:1036:9)
[17] Koi na jaanai tumra ant(u). (SGGS:5:368:3)
[18] Ooche te oocha Bhagwant.(SGGS Sukhmani,5:268:3).
[19] Eks(u) te sabh(u) opat(i) hoee (SGGS, p.223)
[20] Eko kartaa jin(i) jag(u) keeaa (SGGS, p.1188)
[21]Khand brahmand pataal arambhe gupt-hu pragtee aaidaa (SGGS, p.1036)
[22]Nau sat chaudah teen(i) chaar(i) kar(i) mahlt(i) chaar(i) bahaalee. (SGGS, p.1190)
[23]Pataala pataal lakh aagaasa agaas (SGGS, Japuji, Paudi 22)
[24]Sasai sab(i) jag(u) sahij upaaia teen(i) bhavan ik jotee. (SGGS, Raamkali M 1, p.930)
[25]Sunhon chand soorj(u) gainare (SGGS, p.1027)
[26]Sas(i) ghar(i) soor Deepak gainare (SGGS, p.1041)
[27]Chand(u) sooraj dui Deepak(u) raakhe sas(i) ghar(i) soor samaida (SGGS, p. 1033)
[28] Paun(u) paanee sunai te saajai (SGGS, p.1037)
[29]Paun(u) upai dharee sabh dhartee jal agnee ka bandh(u) keea (SGGS, Aasa M.1, p.250)
[30]Pavan paanee agnee pataal. Tis vich dhartee thaap(i) rakhee dharmsaal (SGGS, p. 34)
[31]Rangee range bhaatee kar(i) kar(i) jinsee maya jin upaaee.(SGGS, Japuji, Paudi 27)
[32] SGGS, Dakhnee Onbkaar p. 929
[33] paarbarahm kay saglay
thaa-o. ji
t ji
t ghar raa
khai
taisaa
tin naa-o. aapay karan karaavan jog. para
bh
bhaavai so-ee fun hog. pasri-o aap ho-ay ana
t tarang. la
khay na jaahi paarbarahm kay rang. jaisee ma
t
day-ay
taisaa pargaas. paarbarahm kar
taa abinaas. sa
daa sa
daa sa
daa
da-i-aal. simar simar naanak
bha-ay
nihaal. (SGGS:5:275)
[34] Kand pa
taal asan
kh mai ga
na
t na ho-ee.
too kar
taa govin
d tudh
h sirjee
tudh
hai go-ee. la
kh cha-oraaseeh
may
dnee
tu
jh hee
tay ho-ee. (1:1283:14), Ka-ee kot
khaa
nee ar
khand. ka-ee kot akaas barahmand. ka-ee
kot ho-ay av
taar. ka-ee juga
t keeno bisthaar. ka-ee baar pasri-o paasaar. sa
daa sa
daa ik aikankaar. ka-ee
kot keenay baho
bhaa
t. para
bh tay ho-ay para
bh maahi samaa
t.
taa kaa an
t na jaanai ko-ay. aapay aap
naanak para
bh so-ay. (SGGS:276).
[35] Nanak Ant(u) na paie (SGGS Bilawal:5: 816:17)
[36] Tā kā ant na jānai koī. (SGGS Maru, 1;1036:9) (SGGS Gaudi, 5: 276:14)
[37] Tėrā ant na jāī lakhiā. (SGGS Asa Vaar :1:469:11) (SGGS Asa 3:435:16)
[38] Anik Bisthaar ek te bhae. (SGGS:5:289:7)
[39] SGGS, Japuji,1:3:5
[40]Kata purukh(u) (SGGS, Japuji, p. 1)
[41]Aapai kudrat kar(i) kar(i) vekhai sunho sunn upida (SGGS, p. 1037)
[42]Nanak jia upai kai likh(i) navai dharm(u) bahaalia. Othai sacho hi sach(u) nibdai chun(i) vakh(i) kadhai jajmalia. (SGGS, p.463))
[43]Sabh(u) mah(i) jot(i) jopt(i) hai soi. Tis(u) ke chanan sabh mah(i) chana hoi. Gur saakhee jot(i) pragat hoi (SGGS p.685) Sanbh mah(i) jot(i) jot(i) mai jaata akar kalaa bharpoor(i) rahia (Reraas(u) Sassai sabh(u) jag(u)sahj upaaia
teen(i) bhavan(u) ik jotee. (SGGS, p. 930). Kaaia mahl(u) mandar(u0 ghar(u) har(i0 ka tis(u) mah(i) raakhee jot(i)
apaar( SGGs, p. 1256)
[44] Rangee rangee bhaatee kar kar jinsee maya jin upaaee. (SGGS:1:9:6)
[45] Paun paanee agnee ka bandhan kaia kot rachaida. (SGGS:1:1036:110
[46] Andaj jayraj ut-bhujaaN khaanee saytjaanh. (SGGS:467:4)
[47] Andaj jayraj ut-bhuj saytaj tayray keetay jantaa. (SGGS: 596:15)
[48] Andaj jayraj saytaj ut-bhujaa parabh kee ih kirat. (SGGS:816:60
[49] Op Cit Sr. 19
[50]Sirj(i) saware saacha soi (SGGS, p.661)
[51]Khand(u) pataal asankh mo ganat n hoee. Tu karta govind(u) tudh(u) sirjee tudhe goee (SGGS, p.1283)
[52] Tu karta purukh agam hai aap(i) srist upaatee. (SGGS:1:138:5, SGGS:138)
Ja tis(u) bhana ta jagt(u) upaaia. (SGGS: 1:1036:6)
[53]Aapinai aap(u) saajio aapinai rachio nau. Dooee kudrat(i) saajeeeai kar(i) aasn(u) dithho chao. (SGGS, p.463)
[54]Koi n jaanai tera keta kevad chheera (SGGS, Sodar, p.9)
[55]Nanak kaagad lakh mana pad (i) pad(i) keechai bhau. Massoo tot n aavailekhn(i) paun chalau. Bhi teri keemat n
pavai hau kevad aakha nau. (SGGS, p. 15)
[56]Jilmil jhilke chand(u) n tata. Sooraj kirn(i) n bijul(i) gainaara. Akathee kathau chihn nahi koee Poor(i) rahia man(i)
bhaida.(SGGS, p.1033)
[57] Āp karāė sākhtī fir āp karāė mār. (SGGS:4:604:15)
[58] Nanak ja bhavai ta lae samai. (SGGS:5:294:14)
[59] Jis te upjai tis mah(i) smaai. (SGGS: 5:282:11, 778:13)
[60] Khin mah(i) Thaap uhapanhaara, Ant(u). nahi kichh(u) paravaara (SGGS Sukhmani 5: SGGS:5:277:1)
[61] Nanak hukmee avh(u) jaah(u) (SGGS Japuji step 20; 1:4:14)
[62] Hukm(i) rajaaee chalna Nanak likhia naal. (SGGS Japuji:1:1:7)
