Now it has become clear that our Creator, as per Guru Nanak, is a permeating entity with infinite power and well above the human like entity governed by human feelings and thoughts, because unlike the human, He is infinite, beyond birth or death. As He is addressed as an active Creator, though formless, He remains present in His creation, seen or unseen. In simple words, seen or unseen things or lives are actually His part, but that prompts us to think about His form. How a formless one can have a form? We know that any form has a limited life span, but that is not the case with our Creator, because He is infinite/Apar. Going back to the words we already addressed: ਕਰਤਾ ਪੁਰਖੁ /karta purakh   and   ਅਕਾਲ ਮੂਰਤਿ /Akalmurat may help us here.

          First let us address again the word, ਕਰਤਾ ਪੁਰਖੁ /Karta Purakh; it means: A Creator who permeates; this identification indicates that the Creator keeps His presence in whatever He creates; He permeates the forms, but it is obvious  that a form is bound to be ended sooner or later; nonetheless, the Guru’s another word used for Him, “ਅਕਾਲ ਮੂਰਤਿ /Akalmurat/ His form is beyond death ” explains that the Creator’s created forms may crumble and end up in different forms after their end, but His presence remains in all of them even then including His life or inanimate creation.

          Now the concept of His Form that has no end becomes clearer. His infinite presence is not limited to the forms we figure out; therefore, His presence in forms is addressed as His sargun sroop (Him, with attributes); however, His identification as an independent entity is addressed as “Nirgun Sroop (Him, with no attributes: no form, color and so on); therefore, it can be inferred that the Nirgun Creator keeps His presence in His entire creation, which must be deemed as His Sargun Sroop.

          Let us take help in this context from Ninth Nanak’s own words about this. On 684, SGGS, Ninth Nanak says:

ਪੁਹਪ ਮਧਿ ਜਿਉ ਬਾਸੁ ਬਸਤੁ ਹੈ ਮੁਕਰ ਮਾਹਿ ਜੈਸੇ ਛਾਈ ॥

ਤੈਸੇ ਹੀ ਹਰਿ ਬਸੇ ਨਿਰੰਤਰਿ ਘਟ ਹੀ ਖੋਜਹੁ ਭਾਈ ॥੧॥

Puhap maḏẖ ji-o bās basaṯ hai mukar māhi jaise cẖẖā-ī.

Ŧaise hī har base niranṯar gẖat hī kẖojahu bẖā-ī. ||1||

In essence: Oh brother! As the fragrance abides in the flower or the reflection in the mirror, Har permeates you ever; therefore, you search Him within.

          The lesson is simple that the Creator is present in His entire creation as fragrance abides in the flower or a reflection is seen in a mirror; therefore, our behavior towards His creation should not be hostile. As per the Gurbani, one, who gets over every hostile feeling against anyone or anything, goes close to Him and those who harbor hostility/animosity go far away from Him to realize Him within. What Fifth Nanak says on 671, SGGS verifies it:

ਨਾ ਕੋ ਮੇਰਾ ਦੁਸਮਨੁ ਰਹਿਆ ਨਾ ਹਮ ਕਿਸ ਕੇ ਬੈਰਾਈ ॥

ਬ੍ਰਹਮੁ ਪਸਾਰੁ ਪਸਾਰਿਓ ਭੀਤਰਿ ਸਤਿਗੁਰ ਤੇ ਸੋਝੀ ਪਾਈ ॥੨॥

Nā ko merā ḏusman rahi-ā nā ham kis ke bairā-ī.

Barahm pasār pasāri-o bẖīṯar saṯgur ṯe sojẖī pā-ī. ||2||

In essence: No one is my adversary and I am no one’s enemy. I have understood from the Satiguru that Akalpurakh is expanded in all the lives.

          Non-existence of animosity is designed to realize the Creator regardless how difficult appears the loads of negativity we face everyday. Let us now look at First Nanak’s a shabda through which he elaborates what I have written about His “sargun form/His being with attributes; it is on 23, SGGS:

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ਘਰੁ ਦੂਜਾ ੨ ॥

ਆਪੇ ਰਸੀਆ ਆਪਿ ਰਸੁ ਆਪੇ ਰਾਵਣਹਾਰੁ ॥

ਆਪੇ ਹੋਵੈ ਚੋਲੜਾ ਆਪੇ ਸੇਜ ਭਤਾਰੁ ॥੧॥

Sirīrāg mėhlā 1 gẖar ḏūjā 2.

Āpe rasī-ā āp ras āpe ravaṇhār.

Āpe hovai cẖolṛā āpe sej bẖaṯār. ||1||

Raag Sree Raag, the bani of first Nanak, house second

In essence: The Creator is Himself the enjoyer and the relish. He Himself is the bride, the bridegroom, and their couch.

ਰੰਗਿ ਰਤਾ ਮੇਰਾ ਸਾਹਿਬੁ ਰਵਿ ਰਹਿਆ ਭਰਪੂਰਿ ॥੧॥ ਰਹਾਉ ॥

Rang raṯā merā sāhib rav rahi-ā bẖarpūr. ||1|| rahā-o.

My Master, being filled with love, pervades everywhere. Pause.

ਆਪੇ ਮਾਛੀ ਮਛੁਲੀ ਆਪੇ ਪਾਣੀ ਜਾਲੁ ॥

ਆਪੇ ਜਾਲ ਮਣਕੜਾ ਆਪੇ ਅੰਦਰਿ ਲਾਲੁ ॥੨॥

Āpe mācẖẖī macẖẖulī āpe pāṇī jāl.

Āpe jāl maṇkaṛā āpe anḏar lāl. ||2||

Akalpurakh Himself is the fisherman, the fish, the water, the net, the metal ball of the net, and the bait within.

ਆਪੇ ਬਹੁ ਬਿਧਿ ਰੰਗੁਲਾ ਸਖੀਏ ਮੇਰਾ ਲਾਲੁ ॥

ਨਿਤ ਰਵੈ ਸੋਹਾਗਣੀ ਦੇਖੁ ਹਮਾਰਾ ਹਾਲੁ ॥੩॥

Āpe baho biḏẖ rangulā sakẖī-e merā lāl.

Niṯ ravai sohāgaṇī ḏekẖ hamārā hāl. ||3||

My friend! My beloved plays in many ways. There are those fortunate ones, who have my Master always with them; however, look at my plight! (I don’t have Him).

Note: By pointing at “see my plight”, a hint is given about those persons, who think Him residing somewhere up in the sky and about those who see Him in an idol and feel Him away; it is also about those ones, who fail to realize Him.

ਪ੍ਰਣਵੈ ਨਾਨਕੁ ਬੇਨਤੀ ਤੂ ਸਰਵਰੁ ਤੂ ਹੰਸੁ ॥

ਕਉਲੁ ਤੂ ਹੈ ਕਵੀਆ ਤੂ ਹੈ ਆਪੇ ਵੇਖਿ ਵਿਗਸੁ ॥੪॥੨੫॥

Paraṇvai Nānak benṯī ṯū sarvar ṯū hans.

Ka-ul ṯū hai kavī-ā ṯū hai āpe vekẖ vigas. ||4||25||

Nanak prays humbly: “Oh Master! You are the tank and the swan. You are the lotus. You are the water-lily and you enjoy to behold them”.

          Please also note that the fish referred in the shabda above is a living being but the net is not; however, it too comes from Akalpurakh, because all the creation comes from Him. If a man makes it, it still belongs to Him, because all the stuff used for it is a part of Him; besides, the man, who has made it, also comes from Him.

          Above in this shabda, Akalpurakh’s presence is expressed in all the lives and lifeless things; literally, everything is a part of Him, alive or not alive as they all emanate from Him, or say that He is Matrix of creativity. It is this harmonious concept, which is necessary to see Him present all around. When we deem Him only as a separate entity from His creation, we simply march towards the complex of duality.

          This shabda also elaborates the word ਸੈਭੰ /self illumined used in the mool mantra. There are many shabdas that elaborate the Creator’s “Sargun form”. On 736, SGGS Fifth Nanak elaborates the idea further in details and makes it easier to comprehend this subtle idea about the Creator:

ਜਲ ਤੇ ਊਠਹਿ ਅਨਿਕ ਤਰੰਗਾ ॥ ਕਨਿਕ ਭੂਖਨ ਕੀਨੇ ਬਹੁ ਰੰਗਾ ॥

ਬੀਜੁ ਬੀਜਿ ਦੇਖਿਓ ਬਹੁ ਪਰਕਾਰਾ ॥ ਫਲ ਪਾਕੇ ਤੇ ਏਕੰਕਾਰਾ ॥੨॥

Jal tay ootheh anik tarangaa. Kanik bhookhan keenay baho rangaa.

Beej beej daykhi-o baho parkaaraa. Fal paakay tay aykankaaraa. ||2||

In essence: The waves arise from water; out of gold, many kinds ornaments are made; a seed is sown, and it grows into a tree with branches and fruits along with seeds (waves remain the water, ornaments remain the gold and the seed comes back as a seed through the fruit); from Akalpurakh all emanate, but when all reach to their ends, there remains only Akalpurakh.

 ਸਹਸ ਘਟਾ ਮਹਿ ਏਕੁ ਆਕਾਸੁ ॥ ਘਟ ਫੂਟੇ ਤੇ ਓਹੀ ਪ੍ਰਗਾਸੁ ॥

ਭਰਮ ਲੋਭ ਮੋਹ ਮਾਇਆ ਵਿਕਾਰ ॥ ਭ੍ਰਮ ਛੂਟੇ ਤੇ ਏਕੰਕਾਰ ॥੩॥

Sahas ghataa meh ayk aakaas. Ghat footay tay ohee pargaas.

Bharam lobh moh maa-i-aa vikaar. Bharam chhootay tay aikankaar. ||3||

In essence: In thousand water-pots, one sky reflects, but as the water pots are broken, only the sky remains; because of the Maya illusion, the mortals get engrossed in greed, attachment and vices, but when this illusion is gone, they become one with Ekankar.

 ਓਹੁ ਅਬਿਨਾਸੀ ਬਿਨਸਤ ਨਾਹੀ ॥ ਨਾ ਕੋ ਆਵੈ ਨਾ ਕੋ ਜਾਹੀ ॥

ਗੁਰਿ ਪੂਰੈ ਹਉਮੈ ਮਲੁ ਧੋਈ ॥ ਕਹੁ ਨਾਨਕ ਮੇਰੀ ਪਰਮ ਗਤਿ ਹੋਈ ॥੪॥੧॥

Oh abhinaasee binsat naahee. Naa ko aavai naa ko jaahee.

Gur poorai ha-umai mal Dho-ee. Kaho naanak mayree param gat ho-ee. ||4||1||

Ekankar is imperishable; therefore, He doesn’t perish; neither one comes, nor one goes (it is all Ekankar’s expansion, which exists and also stops existing). Oh Nanak! The perfect Guru has washed off the filth of my self-conceit; by getting rid of it, I have obtained a complete liberation.

          Every day, we see people coming to this world and departing from here; then what is that which doesn’t come or go? The Guru defines that it is Akalpurakh’s light that comes to exist in a live-body and when the body is crumbled, the light doesn’t die. It remains there at it was before that body. It is that light which is addressed as “soul, or inner self or a part of the Creator”. It is important to understand that Ekankar exists in the waves of lights. As a reflection of the sky remains in the pot filled with water, so does Ekankar’s light; as the pot is broken, the sky remains but its reflection disappears; however, it doesn’t mean the sky is gone. This is all about Ekankar’s existence in a form of Jyot (light). Soul/inner self is a part of His Jyot. This tiny light reacts against the main Jyot,  Ekankar, as per His Will, but it does so because it resides in a form that is in Maya inflicted environment. When that form is perished, that light part of the main Jyot, still remains. On 1153, First Nanak hints about this scenario on 1153, SGGS:

ਆਤਮ ਮਹਿ ਰਾਮੁ ਰਾਮ ਮਹਿ ਆਤਮੁ ਚੀਨਸਿ ਗੁਰ ਬੀਚਾਰਾ ॥

ਅੰਮ੍ਰਿਤ ਬਾਣੀ ਸਬਦਿ ਪਛਾਣੀ ਦੁਖ ਕਾਟੈ ਹਉ ਮਾਰਾ ॥੧॥

Āṯam mėh rām rām mėh āṯam cẖīnas gur bīcẖārā.

Amriṯ baṇī sabaḏ pacẖẖāṇī ḏukẖ kātai ha-o mārā. ||1||

In essence: It is realized through the Guru’s teachings that Ekankar exists in the soul and the soul exists in Him. Through the Guru’s teachings, it is also understood that the bani of Ekankar’s praise eradicates one’s pain and conceit

          As we understand now that whatever is visible or beyond, it is our Creator’s manifestation. This will lead us to ponder over how to recognize Him and His presence in us. For that, we need to understand in what way our Creator keeps His presence in the all lives especially in us? Is there none but only Him, who exists including our own identities? And if so, what about our identities then? The Guru answers that as well.

Continues….

( Taken From “ Guru Nanak” under publication)

Gurdeep Singh

On a scientific measure, the existence of the Creator, expressed in various scriptures, cannot be proved; nonetheless, there is something within the human beings that inspires them to experience the power that is a cause of the world and beyond. In Sikhi, though that entity is addressed mostly as masculine, it is also made clear that it is beyond gender. Using masculine pronouns to identify the Creator is just a way of expressing the inexpressible power. In philosophical terms, many words are used to express the Creator, but those words remain deficient to express Him. According to First Nanak, that entity, you may call it “Self”, or “Inner Self, or “Super conscious”, or “Mind”, or  “All Pervading Light”, cannot just be explained in words but realized. According to him, Ekankar, addressed by the worldly people with numerous names, is the only one that exists in eternal manner; His creation is in process of change continuously without any let up; however, He pervades the Creation and also watches it as an independent entity. We will look at his bani that supports this point.

         As long as we deem the Creator as being away up in the sky, it will be very difficult to realize Him according to the Gurbani, because separating Him from His creation is creating duality that creates a big abyss between Him and His seeker. Repeatedly it is said in the Gurbani that the Creator is always present in His creation. Its message is to become one with the Creator while living in the world without ever renouncing it since it has been His own part. As He is unborn, showing Him reacting like a human being is a big fallacy.

         First Nanak has given hints about His identification in the Mool mantra, a prelude to his bani called “Japji” and he further elaborates on this issue in his various shabdas. If we understand all the words used in “the Mool Mantra”, it becomes easy for us to identify His very much presence in us as well as His own independent existence. Let us look at that in detail; it is on 1, SGGS:

ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ 
ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik-oaʼnkār saṯ nām karṯā purakẖ

nirbẖa-o nirvair akāl mūraṯ ajūnī saibẖaʼn gur parsāḏ.

In essence: There is only one all pervading Creator, whose name is a reality. He is the Creator, who is beyond fear and animosity. His form is beyond death and birth. He is from Himself (self illumined); He is known through the Guru’s blessings.

         The pronoun “He”, used above, doesn’t prove Him actually to be of any gender as said earlier; in the realm of liberation, in the Gurbani, the Creator is addressed as an eternal Spouse where as `all other human lives as His brides:

ਠਾਕਹੁ ਮਨੂਆ ਰਾਖਹੁ ਠਾਇ ॥  ਠਹਕਿ ਮੁਈ ਅਵਗੁਣਿ ਪਛੁਤਾਇ ॥
ਠਾਕੁਰੁ ਏਕੁ ਸਬਾਈ ਨਾਰਿ ॥  ਬਹੁਤੇ ਵੇਸ ਕਰੇ ਕੂੜਿਆਰਿ 

Thaakahu manoo-aa raakho thaa-ay.  Thahak mu-ee avgun pachhutaa-ay.

Thaakur ayk sabaa-ee naar. Bahutay vays karay koorhi-aar.. ||29||

(933, SGGS)

In essence: Still your mind by restraining it to its place. The world goes through tremendous miseries in strife because of its bad deeds; it repents consequently. There is only one Spouse, Prabh, and all others are His brides. False one assumes many religious garbs.

         It will be useful to understand the concept of the Creator explained by First Nanak if we understand “ੴ”; it will also become easy to understand toward whom the Guru leads his followers. First, ੧ is a symbol of number one; First Nanak himself on 57, SGGS, does its usage and description:

ਨਾਨਕ ਏਕੋ ਰਵਿ ਰਹਿਆ ਦੂਜਾ ਅਵਰੁ ਨ ਕੋਇ ॥੮॥੬॥

Nānak eko rav rahi-ā ḏūjā avar na ko-e. ||8||6||

{SGGS–57}

Oh Nanak! There is none but only one (Akalpurakh), who is pervading all over.

And, on 350, SGGS, he says:

ਸਾਹਿਬੁ ਮੇਰਾ ਏਕੋ ਹੈ ॥
ਏਕੋ ਹੈ ਭਾਈ ਏਕੋ ਹੈ ॥੧॥ ਰਹਾਉ ॥

Sāhib merā eko hai. 

Ėko hai bẖā-ī eko hai. ||1|| rahā-o.

{SGGS–350}

My Master is but one. Oh brother! My Master is one only. Pause.

In the following verses, the virtues of “the only one Creator” are expressed as the Guru defines Him as a unique entity on 9, SGGS:

ਨਾ ਓਹੁ ਮਰੈ ਨ ਹੋਵੈ ਸੋਗੁ ॥  ਦੇਦਾ ਰਹੈ ਨ ਚੂਕੈ ਭੋਗੁ ॥
ਗੁਣੁ ਏਹੋ ਹੋਰੁ ਨਾਹੀ ਕੋਇ ॥  ਨਾ ਕੋ ਹੋਆ ਨਾ ਕੋ ਹੋਇ ॥੩॥

Nā oh marai na hovai sog.  Ḏeḏā rahai na cẖūkai bẖog.

Guṇ eho hor nāhī ko-e.  Nā ko ho-ā nā ko ho-e. ||3||

{SGGS–9}

In essence: Ekankar doesn’t die; therefore, there is no mourning for Him (all people die and they are mourned); He keeps giving and the prevision of “His giving away” doesn’t run out. This is a quality of Ekankar that there is none like Him; neither like Him existed before, nor would be ever.

         This way, the Guru stresses on the Creator’s being only one; therefore, ੴis one word all together.

         Second, the second part of “ੴ” is “ਓ” = ਓਅੰ; Dr. Sahib Singh writes: It is a word of Sanskrit used in three contexts:

a). To be written in the beginning of a sacred scripture.

b). To say “yes” in response to an order given by someone.

c). It is used for the Creator.

         Bhai Gurdas in Vaar 3, stanza 15, describes what “ਓ” stands for, and that is “Onkar”; he also says that by using “੧ Eka/one” (“not ikk”) with ਓ, the Guru makes it “Ekankar.” Basically, it is Onkar, who creates (1003, SGGS). It is also the Guru’s rejection of the three entities, established in the Hindu scriptures, having different jobs like one creates, other one kills and the third one provides sustenance to the created ones; it is on 7, SGGS.

ਏਕਾ ਮਾਈ ਜੁਗਤਿ ਵਿਆਈ ਤਿਨਿ ਚੇਲੇ ਪਰਵਾਣੁ ॥ 
ਇਕੁ ਸੰਸਾਰੀ ਇਕੁ ਭੰਡਾਰੀ ਇਕੁ ਲਾਏ ਦੀਬਾਣੁ ॥ 

Ėkā mā-ī jugaṯ vi-ā-ī ṯin cẖele parvāṇ.

Ik sansārī ik bẖandārī ik lā-e ḏībāṇ.

{SGGS–7}

In essence: From Maya have come the three accepted (by some) disciples (obedient sons of Maya) into existence; (It is believed) one of them became house-holder (as a family man who makes babies); the second one of them takes care of the creation with the stores he has and the third one of them sets up the court (to decide who should die).

         Interestingly, the Guru rejects all of them by acknowledging only Ekankar as the sole doer of everything by saying that the people just don’t see Him though He does exist (7, SGGS).

ਜਿਵ ਤਿਸੁ ਭਾਵੈ ਤਿਵੈ ਚਲਾਵੈ ਜਿਵ ਹੋਵੈ ਫੁਰਮਾਣੁ ॥

Jiv ṯis bẖāvai ṯivai cẖalāvai jiv hovai furmāṇ.

(Actually) As it pleases Ekankar, He runs His affairs according to His ordinance.

         This is what the Guru wants to pass on to his followers; he is simply saying that there is only Ekankar, who runs the worldly show not those three ones accepted by some people. This concept of one Creator is repeated in Sri Guru Granth Sahib. Some people try to distort the Guru message just by sticking to above first two verses of this stanza by ignoring the last verse that negates their existence.

ਓਹੁ ਵੇਖੈ ਓਨਾ ਨਦਰਿ ਨ ਆਵੈ ਬਹੁਤਾ ਏਹੁ ਵਿਡਾਣੁ ॥

Oh vekẖai onā naḏar na āvai bahuṯā ehu vidāṇ.

It is a great wonder that Ekankar watches them, but they cannot see Him.

         The Guru states the Creator, who alone runs all the worlds and watches them; however, He remains unseen amazingly. The Guru keeps stressing that we should bow only to our Creator, Ekankar, not Maya and her disciples named as Brahma, Vishnu and Shiva.

         By using ੧ and ਓ together, First Nanak names “Onkar” as “Ekankar”.  In Sri Guru Granth Sahib I haven’t found “Ikk Onkar” but “Ekankar”. Many Sikhs pronounce “੧” as “ikk onkar” also; Ekankar is referred in SGGS for the all-pervading Creator. Please also keep in mind that when “one” (ieku Ikk) is actually used with Ekankar, then the Gurmukhi-lipi-ounkud (vowel) of the last letter is taken off; examples:

ਦ੍ਰਿਸਟਿ ਆਵੈ ਸਭੁ ਏਕੰਕਾਰੁ ॥੨॥

Ḏarisat āvai sabẖ ekankār. ||2||

(On 189, SGGS,)

Means: Everywhere Ekankar is seen.

         Above, “ਇਕੁ / IKK” is not used before Ekankar and ounkud ( – ) is used with its last letter.

ਸਦਾ ਸਦਾ ਇਕੁ ਏਕੰਕਾਰ ॥

Saḏā saḏā ik ekankār.

{SGGS–276}

Means: Forever is only (one) Ekankar.

         Now above see  ਇਕ /IKK is used before Ekankar, but Ounkud (-) is taken off. Above ਇਕ is used as an adjective not noun. On 736, SGGS, oneness of the Creator, including His creation, is expressed by using Ekankar without Ounkud. Here is Fifth Nanak:

ਭ੍ਰਮਨ ਛੂਟੇ ਤੇ ਏਕੰਕਾਰ ॥੩॥

Bharam chhootay tay aikankaar.  ||3||

{SGGS–736}

Means: When one’s doubt is eliminated, one sees only Ekankar.

         Obviously, First Nanak expresses oneness of the Creator by replacing the prevailed and frequently used word “OM” with “ੴ” 

         The next word “ਸਤਿ”is about the doubtless existence of the Creator; it also states the eternity of His existence.

ਸਤਿ: Means reality with existence. It is also expressed by using the word “ਸਚੁ  ” which means “eternal”, but the eternity of Ekankar is also expressed through the words “ਅਕਾਲ ਮੂਰਤਿ/Akāl Mūraṯ”   and the slok that follows “Jap”. .

ਨਾਮੁ /Naam/name is not only used for the name of the Creator but also for the Creator Himself; in other words,  ਨਾਮ is used as Ekankar, or Akalpurakh, Har, Prabh and His other names. Looking at the following verses, no doubt remains that   ਨਾਮ  stands for the Creator as well ; examples: 284, SGGS:

ਨਾਮ ਕੇ ਧਾਰੇ ਸਗਲੇ ਜੰਤ ॥
ਨਾਮ ਕੇ ਧਾਰੇ ਖੰਡ ਬ੍ਰਹਮੰਡ ॥

Nām ke ḏẖāre sagle janṯ.

Nām ke ḏẖāre kẖand barahmand.

{SGGS–284}

In essence: Akalpurakh (ਨਾਮ) has established the lives. Akalpurakh has established the earth and the solar systems.

         246, SGGS, ਨਾਮ / Naam is used for Akalpurakh and His name as well:

ਨਾਮੇ ਉਪਜੈ ਨਾਮੇ ਬਿਨਸੈ ਨਾਮੇ ਸਚਿ ਸਮਾਏ ॥

Nāme upjai nāme binsai nāme sacẖ samā-e.

{SGGS–246}

In essence: From Naam “(Ekankar)” we emanate; we will perish into Naam, “Ekankar”; through ਨਾਮੇ / ਨਾਮ /His name, we get absorbed in Ekankar.

Besides, “ਨਾਮ / Naam”,  ਨਾਉ  naaon” or “ਨਾਵੈ/naavain”  is also used in the same manner; examples on 19, SGGS:

ਤਨ ਸੂਚਾ ਸੋ ਆਖੀਐ ਜਿਸੁ ਮਹਿ ਸਾਚਾ ਨਾਉ ॥

Ŧan sūcẖā so ākẖī-ai jis mėh sācẖā nā-o. 

{SGGS–19}

In essence: Pure is that person (body) in whom dwells the name of the eternal Creator. And on 27, SGGS:

ਮਨਮੁਖ ਗੁਣ ਤੈ ਬਾਹਰੇ ਬਿਨੁ ਨਾਵੈ ਮਰਦੇ ਝੂਰਿ ॥੨॥

Manmukẖ guṇ ṯai bāhre bin nāvai marḏe jẖūr. ||2||

{SGGS–27}

In essence: The mind-slaves die in frustration without His name and virtues.

         Very clearly, the Guru advises his followers to utter ਸਤਿਨਾਮੁ repeatedly, for an example see on 670, SGGS:

ਜਪਿ ਮਨ ਸਤਿਨਾਮੁ ਸਦਾ ਸਤਿਨਾਮੁ ॥

Jap man saṯ nām saḏā saṯ nām.

{SGGS–670}

In essence: Oh mind! Utter Satnaam always repeatedly.

         On 1083, SGGS, Fifth Guru deems ਸਤਿ as the primal name compared to His names given as per His power of actions:

ਕਿਰਤਮ ਨਾਮ ਕਥੇ ਤੇਰੇ ਜਿਹਬਾ ॥
ਸਤਿ ਨਾਮੁ ਤੇਰਾ ਪਰਾ ਪੂਰਬਲਾ ॥

Kirṯam nām kathe ṯere jihbā.  

Saṯ nām ṯerā parā pūrbalā.

{SGGS–1083}

In essence: My tongue utters your given names (as per your acts/virtues), but “Sat” is your primal name.

         Obviously, “Sat” should also be taken as Ekankar’s name. When the Guru talks about obtaining“ਨਾਮ/ His name”, it appears that he talks about recognizing/realizing the Creator’s presence/light within and out.

         The next word indicates about the Creator’s active force.

ਕਰਤਾ ਪੁਰਖੁ: Usually “Purakh” commonly taken as a man (masculine gender); however, its usage differs in various contexts; it is used for a special Guru and also for a common man (without gender: as we use a man as a human being). Pur +akh becomes Purakh(Sanskrit). Pur means something, a body or a realm or a space; kh means “to be in”. As “a soul is in a man” (here “man” is taken as beyond gender); therefore, Purakh is taken as a man (beyond gender), but it has become common with masculine gender. In the Gurbani, it is used for the Creator, who permeates His creation; therefore, it should not be solely interpreted as masculine entity as explained earlier.  The word, “ਕਰਤਾ” expresses the power of creating. Together “ਕਰਤਾ ਪੁਰਖੁ” means the Creator, who permeates all. The Guru rejects Abrahamical concept of “the Creator’s separation from His creation” by using ਪੁਰਖੁ with ਕਰਤਾ. Obviously Purakh is used to express the Creator’s presence in the Creation. Fourth Nanak describes “ਕਰਤਾ ਪੁਰਖੁ” beautifully on 11, SGGS:

ਤੂੰ ਆਦਿ ਪੁਰਖੁ ਅਪਰੰਪਰੁ ਕਰਤਾ ਜੀ ਤੁਧੁ ਜੇਵਡੁ ਅਵਰੁ ਨ ਕੋਈ ॥
ਤੂੰ ਜੁਗੁ ਜੁਗੁ ਏਕੋ ਸਦਾ ਸਦਾ ਤੂੰ ਏਕੋ ਜੀ ਤੂੰ ਨਿਹਚਲੁ ਕਰਤਾ ਸੋਈ ॥

Ŧūʼn āḏ purakẖ aprampar karṯā jī ṯuḏẖ jevad avar na ko-ī.

Ŧūʼn jug jug eko saḏā saḏā ṯūʼn eko jī ṯūʼn nihcẖal karṯā so-ī.

{SGGS–11}

In essence: Oh Akalpurakh! You are the primal being; you are the all pervading and infinite Creator. None is other one, who is equal to you. Only you have been here throughout all ages; you are the same eternal Creator: changeless and beyond any special form.

ਨਿਰਭਉ: ਨਿਰ means without;  ਭਉ means fear. It is a virtue of the all-pervading Creator to be beyond fear. Why should the Creator fear from anyone or anything when He is the Creator of all? Besides, a power, present in all and everywhere, should be  above fearing emotion. The Guru also addresses Ekankar as ਨਿਰਭਉ on 12, SGGS:

ਤੁਮ ਗਾਵਹੁ ਮੇਰੇ ਨਿਰਭਉ ਕਾ ਸੋਹਿਲਾ ॥
ਹਉ ਵਾਰੀ ਜਿਤੁ ਸੋਹਿਲੈ ਸਦਾ ਸੁਖੁ ਹੋਇ ॥੧॥ ਰਹਾਉ ॥

Ŧum gāvhu mere nirbẖa-o kā sohilā.

Ha-o vārī jiṯ sohilai saḏā sukẖ ho-e. ||1|| rahā-o.

{SGGS–12}

In essence: (Oh friends) you sing a song praising my Fearless (Ekankar); I sacrifice to that song of His praise, which brings ever peace. Pause.

ਨਿਰਵੈਰੁ: ਨਿਰ means without, ਵੈਰੁ means animosity. Like ਨਿਰਭਉ ਨਿਰਵੈਰੁ is also emotional feeling, but the Creator is beyond human feelings; in other words, He doesn’t feel or act individually like a human being. Why the Creator should harbor any feeling like animosity or fear? The Guru continues advising his followers to acquire these virtues of the Creator expressed in Sri Guru Granth Sahib.

ਅਕਾਲ ਮੂਰਤਿ: “ਅਕਾਲ” means beyond death, because “ਕਾਲ” means death or end. ਅ means not; with it, the Guru uses the word ਮੂਰਤਿ  to express the existence of the Creator beyond a limited form. When we go through Sri Guru Granth Sahib, it becomes crystal clear that the Guru also calls the Creator as ਸਰਗੁਣੁ with attributes (His being present in His Creation) and ਨਿਰਗੁਣ without attributes (beyond limited presence); therefore, it is stressed that the existence of the Creator is a reality, and His existence is beyond end or destruction.

         ਅਜੂਨੀ: Means beyond birth; whatever comes into birth remains subject to death; therefore, being “ਅਕਾਲ” the Creator doesn’t come into an existence individually. Wherever in the Gurbani, it is stated that there is no difference between the Creator and His true devotees, we should not take its literal meaning; for example, look at the following verses on 397, SGGS.

ਆਸਾ ਮਹਲਾ ੫ ॥
ਜਿਨ੍ਹ੍ਹਾ ਨ ਵਿਸਰੈ ਨਾਮੁ ਸੇ ਕਿਨੇਹਿਆ ॥
ਭੇਦੁ ਨ ਜਾਣਹੁ ਮੂਲਿ ਸਾਂਈ ਜੇਹਿਆ ॥੧॥

Āsā mėhlā 5. 

Jinĥā na visrai nām se kinehi-ā.

Bẖeḏ na jāṇhu mūl sāʼn-ī jehi-ā. ||1||

 {SGGS–397}

Raag Asa, the bani of fifth Nanak.

In essence: Like what are those persons, who never forget Ekankar’s name? (Answer) Do not see any difference between them and the Master, Ekankar; they are just like Him.

         Why? Answer lies in their becoming one after realizing His light present within and seeing Him permeating everyone and everywhere.

         His devotees are Ekankar’s ਸਰਗੁਣੁ form perfectly with attributes, but He is also ਨਿਰਗੁਣ without attributes. Through such verses, the Guru expresses the sublime status of the enlightened ones, who become one with the Creator by acquiring His virtues like to be immaculate and beyond fear and animosity. While reading such verses, the true Sikhs, should not disobey the Guru, who says that the Creator doesn’t take birth or die.

         ਸੈਭੰ: Means the Creator is from Himself (self illumined); in other words, He Himself is the source of His existence. This word also gives a subtle meaning of the verse below in “Jap” stanza, 4:

ਜੇਤਾ ਕੀਤਾ ਤੇਤਾ ਨਾਉ ॥ 
ਵਿਣੁ ਨਾਵੈ ਨਾਹੀ ਕੋ ਥਾਉ ॥ 

Jeṯā kīṯā ṯeṯā nā-o.

viṇ nāvai nāhī ko thā-o.

{SGGS–4}

There is not a place without Ekankar (name); all what Ekankar has created is His name (He is everything.).

         ਗੁਰ ਪ੍ਰਸਾਦਿ: Bhai Veer Singh ji describes ਗੁਰ in Santhya Sri Guru Granth Sahib, Page 31; he says: ਗੁਰ is a compound as Rara (r) is free from any vowel; therefore, its meaning is “the Guru’s. And, ਪ੍ਰਸਾਦਿ means happiness or blessings. Here it is taken as blessings; on 923, SGGS, its context is made clear:

ਪਰਸਾਦਿ ਨਾਨਕ ਗੁਰੂ ਅੰਗਦ ਪਰਮ ਪਦਵੀ ਪਾਵਹੇ ॥

Parsāḏ Nānak gurū angaḏ param paḏvī pāvhe.

{SGGS–923}

In essence: With the blessings of Guru Nanak, Guru Angad has obtained the supreme status.

         And on 905, SGGS:

ਜਿਸੁ ਗੁਰ ਪਰਸਾਦੀ ਨਾਮੁ ਅਧਾਰੁ ॥ 
ਕੋਟਿ ਮਧੇ ਕੋ ਜਨੁ ਆਪਾਰੁ ॥੭॥

Jis gur parsādī nām aḏẖār.

Kot maḏẖe ko jan āpār. ||7||

{SGGS–905}

In essence: That one, for whom Prabh’s name becomes support of life with the Guru’s blessings, is an unequalled in millions.

         So ਗੁਰ ਪ੍ਰਸਾਦਿ means: the Creator already described is known through the blessings of the Guru.

         After naming the Creator as ੴEkankar and expressing His oneness, the Guru qualifies Him with His unique virtues in a nutshell; throughout the bani “Jap”, the description of Ekankar continues through the words like ordinance, His power to permeate His creation, His power of giving sustenance to all the lives, the power in His praise and the Creator’s infinite power over the entire nature and beyond. By repeatedly referring to Mool Mantra in short or in full version, the Guru doesn’t let his follower misunderstand the Creator with any misleading statement about Him.

(CONTINUES)

Wishes

G Singh