According to the Gurbani, we have two ways to live in this world. One is to live as the world does by being enveloped in the crowd mentality. The second one is to live strictly by following the Guru, who has realized the Creator. The First way is easier and it is loaded with the worldly pleasures and establishments obtained through all means save for keeping name reputation intact through high gravity of hypocrisy; on it, the most of the sectarian, religious and social exploiters feed on. A belief is set up in the public to cover up lies, bribery, exploitation, and massacres. The world educates the mortals to tread on its path on every stage of their lives through embracing tactics of exploiting others through forceful or manipulating options. It invites openly those opportunities that give the exploiters many chances of materializing the aimed materialistic goals through a justified abuse based on brainwashing techniques, which possibly could also incite bigotry and killing of others in the name of a religion or a country. Most of the time, self claimed saints of politics or religious leaders remain very active participants of this disgusting game. Unfortunately there is no end of this game in which every thing goes. Ironically the exploiters spend their lives never ever feeling guilty or content, and even till their death time, their many unfinished tasks of misusing others remain unfinished; nonetheless, the world glorifies only this way of life. It rewards its participants and throws decrees of punishments on those, who go against its well-planned avalanche of human manipulation. And, those who follow it blindly without thinking ever about its unfairness, become its distinguished part.

             Surprisingly, the second way to live, according to the Gurbani, deems the worldly game of establishment as an insignificant objective totally. It only promises the seekers to enjoy never ending bliss, which is obtained by following the Guru, who through his enlightenment, guides them to look at those factors that create worry-free and bond free life set in a permanent state of mind that exhibits the presence of the Creator in and out; he further educates the seekers that the entire world is a family of the Creator, who remains present in the lives or the lifeless things equally. He also convinces that actually there is none out there but the Creator who has saturated His presence everywhere. For a rational mind, it may appear like a hallucination; however, one who materializes the divine experience, feels pity for such a rational mind. Many intellectuals and thinkers have tried to express this divine experience and set up some rules and physical exercises, but Guru Nanak has made it easier by advising the seekers just to fall in love with the Creator in a way that He should be also felt within and in His creation and beyond without a shred of any doubt. As one progresses on this path, one’s once binding negative powers start weakening and also one’s mind settles within to realize that the Creator’s power not only exists in all but also glows everywhere. All the Sikhs are advised to choose the second way though it needs a systematic battling within against the five negative forces also named as lust, anger, attachment, greed, and self-conceit.

On 142, SGGS, Guru Nanak talks about those two ways to live; please go through his own words:

ਪਵੜੀ ॥

ਬਦਫੈਲੀ ਗੈਬਾਨਾ ਖਸਮੁ ਨ ਜਾਣਈ ॥  ਸੋ ਕਹੀਐ ਦੇਵਾਨਾ ਆਪੁ ਨ ਪਛਾਣਈ ॥

ਕਲਹਿ ਬੁਰੀ ਸੰਸਾਰਿ ਵਾਦੇ ਖਪੀਐ ॥  ਵਿਣੁ ਨਾਵੈ ਵੇਕਾਰਿ ਭਰਮੇ ਪਚੀਐ ॥

ਰਾਹ ਦੋਵੈ ਇਕੁ ਜਾਣੈ ਸੋਈ ਸਿਝਸੀ ॥  ਕੁਫਰ ਗੋਅ ਕੁਫਰਾਣੈ ਪਇਆ ਦਝਸੀ ॥

ਸਭ ਦੁਨੀਆ ਸੁਬਹਾਨੁ ਸਚਿ ਸਮਾਈਐ ॥  ਸਿਝੈ ਦਰਿ ਦੀਵਾਨਿ ਆਪੁ ਗਵਾਈਐ ॥੯॥

Pavṛī.

Baḏfailī gaibānā kẖasam na jāṇ-ī.  So kahī-ai ḏevānā āp na pacẖẖāṇ-ī.

Kalėh burī sansār vāḏe kẖapī-ai.  Viṇ nāvai vekār bẖarme pacẖī-ai.

Rāh ḏovai ik jāṇai so-ī sijẖsī.  Kufar go-a kufrāṇai pa-i-ā ḏajẖsī.

Sabẖ ḏunī-ā sub-hān sacẖ samā-ī-ai.  Sijẖai ḏar ḏīvān āp gavā-ī-ai. ||9||

Stanza.

In essence: An evildoer, who doesn’t realize that Akalpurakh is all present, should be called unhinged, because he doesn’t realize his “inner self”. The strife destroys the world. Without Akalpurakh’s name, one goes through miseries and keeps wandering. There are two ways of life: indulging in Maya, or realizing Akalpurakh. One who knows Akalpurakh will be successful; otherwise, one suffers in falsehood. The world becomes beautiful for that person, who is imbued with Akalpurakh. By abandoning his/her self-conceit, he/she gets accepted by the Creator.

            Once we select the Guru’s way, we need to prepare ourselves for that and that is what First Nanak does and reminds us about the most important goal of our lifetime in his last verses quoted below. First he asks us to just remember how the life slips away and stops at its end once for all. It is on 61, SGGS, time:

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥

ਤ੍ਰਿਸਨਾ ਮਾਇਆ ਮੋਹਣੀ ਸੁਤ ਬੰਧਪ ਘਰ ਨਾਰਿ ॥

ਧਨਿ ਜੋਬਨਿ ਜਗੁ ਠਗਿਆ ਲਬਿ ਲੋਭਿ ਅਹੰਕਾਰਿ ॥

ਮੋਹ ਠਗਉਲੀ ਹਉ ਮੁਈ ਸਾ ਵਰਤੈ ਸੰਸਾਰਿ ॥੧॥

Sirīrāg mėhlā 1.

Ŧarisnā mā-i-ā mohṇī suṯ banḏẖap gẖar nār.

Ḏẖan joban jag ṯẖagi-ā lab lobẖ ahaʼnkār.

Moh ṯẖag-ulī ha-o mu-ī sā varṯai sansār. ||1||

Raag Sree Raag, the bani of first Nanak.

In essence: The mortal is involved in the love of sons, relatives, and wife; this way, wealth, beauty, youth, avarice, and conceit have bewitched this world. I am also a victim of this kind of attachment that dominates the world.

After expressing a situation in which the mind slaved is trapped, the Guru suggests us to pray:

ਮੇਰੇ ਪ੍ਰੀਤਮਾ ਮੈ ਤੁਝ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਇ ॥

ਮੈ ਤੁਝ ਬਿਨੁ ਅਵਰੁ ਨ ਭਾਵਈ ਤੂੰ ਭਾਵਹਿ ਸੁਖੁ ਹੋਇ ॥੧॥ ਰਹਾਉ ॥

Mere parīṯamā mai ṯujẖ bin avar na ko-e.

Mai ṯujẖ bin avar na bẖāv-ī ṯūʼn bẖāvėh sukẖ ho-e. ||1|| rahā-o.

Oh my beloved Ekankar! I have none other than you, nay; no other one pleases me but you. When it pleases you, I obtain peace. Pause.

            This is what the Guru wants us to put in our minds to believe truly that the rest is just a show in which we are assigned with various acts. As one lives keeping the Creator in one’s mind, for one, His established show becomes actually helpful.

            What are the steps to be taken then? The Guru advises us to understand the facts of life to be understood and live bond free:

ਨਾਮੁ ਸਾਲਾਹੀ ਰੰਗ ਸਿਉ ਗੁਰ ਕੈ ਸਬਦਿ ਸੰਤੋਖੁ ॥

ਜੋ ਦੀਸੈ ਸੋ ਚਲਸੀ ਕੂੜਾ ਮੋਹੁ ਨ ਵੇਖੁ ॥

ਵਾਟ ਵਟਾਊ ਆਇਆ ਨਿਤ ਚਲਦਾ ਸਾਥੁ ਦੇਖੁ ॥੨॥

Nām sālāhī rang si-o gur kai sabaḏ sanṯokẖ.

Jo ḏīsai so cẖalsī kūṛā moh na vekẖ..

Vāt vatā-ū ā-i-ā niṯ cẖalḏā sāth ḏekẖ. ||2||.

With contentment and love through the Guru’s teachings, praise Har’s name. Whatever is seen is bound to vanish; therefore, do not involve in false love. You have come here just like a traveler to walk on this way of life and notice that all people in your company are passing away.

ਆਖਣਿ ਆਖਹਿ ਕੇਤੜੇ ਗੁਰ ਬਿਨੁ ਬੂਝ ਨ ਹੋਇ ॥

ਨਾਮੁ ਵਡਾਈ ਜੇ ਮਿਲੈ ਸਚਿ ਰਪੈ ਪਤਿ ਹੋਇ ॥

ਜੋ ਤੁਧੁ ਭਾਵਹਿ ਸੇ ਭਲੇ ਖੋਟਾ ਖਰਾ ਨ ਕੋਇ ॥੩॥

Ākẖaṇ ākẖahi keṯ-ṛe gur bin būjẖ na ho-e.

Nām vadā-ī je milai sacẖ rapai paṯ ho-e.

Jo ṯuḏẖ bẖāvėh se bẖale kẖotā kẖarā na ko-e. ||3||

There are numerous persons, who tell about Ekankar; however, without the Guru, one doesn’t get His understanding. If one obtains the honor of having His name, one gets drenched in it and obtains glory. Oh Ekankar! Those ones who please you are the good ones; otherwise, no one is good or bad.

            The awareness of our end, which is going to occur sooner or later, should be kept in our minds as we tread on the Guru guided path; if we do so, we will not tread on the worldly way ever, and the Guru is not asking us to break away from anyone or anything but to remain aware that the worldly way is not worth as it lacks the eternal bliss, which is priceless. In the following bani named “Pehre”, the Guru asks us to realize how we go through the stages of our lives from the origin to the certain end, and then he advises us to go for the Creator by falling in love with Him, because eternal bliss is only with Him; it is on 75 and 76, SGGS :

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥

ਪਹਿਲੈ ਪਹਰੈ ਰੈਣਿ ਕੈ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਬਾਲਕ ਬੁਧਿ ਅਚੇਤੁ ॥

ਖੀਰੁ ਪੀਐ ਖੇਲਾਈਐ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਮਾਤ ਪਿਤਾ ਸੁਤ ਹੇਤੁ ॥

ਮਾਤ ਪਿਤਾ ਸੁਤ ਨੇਹੁ ਘਨੇਰਾ ਮਾਇਆ ਮੋਹੁ ਸਬਾਈ ॥

ਸੰਜੋਗੀ ਆਇਆ ਕਿਰਤੁ ਕਮਾਇਆ ਕਰਣੀ ਕਾਰ ਕਰਾਈ ॥

ਰਾਮ ਨਾਮ ਬਿਨੁ ਮੁਕਤਿ ਨ ਹੋਈ ਬੂਡੀ ਦੂਜੈ ਹੇਤਿ ॥

ਕਹੁ ਨਾਨਕ ਪ੍ਰਾਣੀ ਪਹਿਲੈ ਪਹਰੈ ਛੂਟਹਿਗਾ ਹਰਿ ਚੇਤਿ ॥੧॥

Sirīrāg mėhlā 1.

Pahilai pahrai raiṇ kai vaṇjāri-ā miṯrā bālak buḏẖ acẖeṯ.

Kẖīr pī-ai kẖelā-ī-ai vaṇjāri-ā miṯrā māṯ piṯā suṯ heṯ.

Māṯ piṯā suṯ nehu gẖanerā mā-i-ā moh sabā-ī.

Sanjogī ā-i-ā kiraṯ kamā-i-ā karṇī kār karā-ī.

Rām nām bin mukaṯ na ho-ī būdī ḏūjai heṯ.

Kaho Nānak parāṇī pahilai pahrai cẖẖūtahigā har cẖeṯ. ||1||

Raag Sree Raag, the bani of first Nanak.

In essence: Oh trading friend! In the first watch, you are naive like a child; you love your mother and father. They raise you by providing good things like milk and sweet dishes. The parents love their son excessively. All this is Maya that dominates them. (This excessive love has created darkness in the people). Because of a chance, you come and start doing deeds as Har causes you to do. Without Har’s name, you are robbed off this chance by your love for others, and you are not liberated. Oh Nanak say this: oh mortal! If you meditate on Har, you will be liberated.

ਦੂਜੈ ਪਹਰੈ ਰੈਣਿ ਕੈ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਭਰਿ ਜੋਬਨਿ ਮੈ ਮਤਿ ॥

ਅਹਿਨਿਸਿ ਕਾਮਿ ਵਿਆਪਿਆ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਅੰਧੁਲੇ ਨਾਮੁ ਨ ਚਿਤਿ ॥

ਰਾਮ ਨਾਮੁ ਘਟ ਅੰਤਰਿ ਨਾਹੀ ਹੋਰਿ ਜਾਣੈ ਰਸ ਕਸ ਮੀਠੇ ॥

ਗਿਆਨੁ ਧਿਆਨੁ ਗੁਣ ਸੰਜਮੁ ਨਾਹੀ ਜਨਮਿ ਮਰਹੁਗੇ ਝੂਠੇ ॥

ਤੀਰਥ ਵਰਤ ਸੁਚਿ ਸੰਜਮੁ ਨਾਹੀ ਕਰਮੁ ਧਰਮੁ ਨਹੀ ਪੂਜਾ ॥

ਨਾਨਕ ਭਾਇ ਭਗਤਿ ਨਿਸਤਾਰਾ ਦੁਬਿਧਾ ਵਿਆਪੈ ਦੂਜਾ ॥੨॥

Ḏūjai pahrai raiṇ kai vaṇjāri-ā miṯrā bẖar joban mai maṯ.

Ahinis kām vi-āpi-ā vaṇjāri-ā miṯrā anḏẖule nām na cẖiṯ.

Rām nām gẖat anṯar nāhī hor jāṇai ras kas mīṯẖe.

Gi-ān ḏẖi-ān guṇ sanjam nāhī janam marhuge jẖūṯẖe.

Ŧirath varaṯ sucẖ sanjam nāhī karam ḏẖaram nahī pūjā.

Nānak bẖā-e bẖagaṯ nisṯārā ḏubiḏẖā vi-āpai ḏūjā. ||2||

Oh trading friend! In the second watch of life, your mind is intoxicated by blooming youth. Your lust controls your mind; being blinded by it, you don’t remember Har’s name; His name is not in your heart; however, it is filled with other sweet relishes. Oh false one! You haven’t learned about Har; you haven’t fixed your attention on Him. You haven’t controlled your mind, which is rushing toward lust, anger, greed, and avarice; you will be born to die. Performing pilgrimage, fasting, keeping purity, and religious worship will not save you, Oh Nanak! It is Har’s devotion in love that liberates one; otherwise, all other things create the duality.

ਤੀਜੈ ਪਹਰੈ ਰੈਣਿ ਕੈ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਸਰਿ ਹੰਸ ਉਲਥੜੇ ਆਇ ॥

ਜੋਬਨੁ ਘਟੈ ਜਰੂਆ ਜਿਣੈ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਆਵ ਘਟੈ ਦਿਨੁ ਜਾਇ ॥
ਅੰਤਿ ਕਾਲਿ ਪਛੁਤਾਸੀ ਅੰਧੁਲੇ ਜਾ ਜਮਿ ਪਕੜਿ ਚਲਾਇਆ ॥

ਸਭੁ ਕਿਛੁ ਅਪੁਨਾ ਕਰਿ ਕਰਿ ਰਾਖਿਆ ਖਿਨ ਮਹਿ ਭਇਆ ਪਰਾਇਆ ॥

ਬੁਧਿ ਵਿਸਰਜੀ ਗਈ ਸਿਆਣਪ ਕਰਿ ਅਵਗਣ ਪਛੁਤਾਇ ॥

ਕਹੁ ਨਾਨਕ ਪ੍ਰਾਣੀ ਤੀਜੈ ਪਹਰੈ ਪ੍ਰਭੁ ਚੇਤਹੁ ਲਿਵ ਲਾਇ ॥੩॥

Ŧījai pahrai raiṇ kai vaṇjāri-ā miṯrā sar hans ulthaṛe ā-e.

Joban gẖatai jarū-ā jiṇai vaṇjāri-ā miṯrā āv gẖatai ḏin jā-e.

Anṯ kāl pacẖẖuṯāsī anḏẖule jā jam pakaṛ cẖalā-i-ā.

Sabẖ kicẖẖ apunā kar kar rākẖi-ā kẖin mėh bẖa-i-ā parā-i-ā.

Buḏẖ visarjī ga-ī si-āṇap kar avgaṇ pacẖẖuṯā-e.

Kaho Nānak parāṇī ṯījai pahrai parabẖ cẖeṯahu liv lā-e. ||3||

Oh trading friend! In the third watch, your hairs turn white like the days. The age of youthfulness elapses and the old age grips you. Oh blind mortal! In the end, certainly you will repent when the death grabs you. All things, you thought were yours, turn alien to you instantly. Your intellect and wisdom are lost. At the end, you will have only repentance of bad deeds. Oh Nanak say this: in the third watch, the mortal should remain imbued with Ekankar.

ਚਉਥੈ ਪਹਰੈ ਰੈਣਿ ਕੈ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਬਿਰਧਿ ਭਇਆ ਤਨੁ ਖੀਣੁ ॥

ਅਖੀ ਅੰਧੁ ਨ ਦੀਸਈ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਕੰਨੀ ਸੁਣੈ ਨ ਵੈਣ ॥

ਅਖੀ ਅੰਧੁ ਜੀਭ ਰਸੁ ਨਾਹੀ ਰਹੇ ਪਰਾਕਉ ਤਾਣਾ ॥

ਗੁਣ ਅੰਤਰਿ ਨਾਹੀ ਕਿਉ ਸੁਖੁ ਪਾਵੈ ਮਨਮੁਖ ਆਵਣ ਜਾਣਾ ॥

ਖੜੁ ਪਕੀ ਕੁੜਿ ਭਜੈ ਬਿਨਸੈ ਆਇ ਚਲੈ ਕਿਆ ਮਾਣੁ ॥

ਕਹੁ ਨਾਨਕ ਪ੍ਰਾਣੀ ਚਉਥੈ ਪਹਰੈ ਗੁਰਮੁਖਿ ਸਬਦੁ ਪਛਾਣੁ ॥੪॥

Cẖa-uthai pahrai raiṇ kai vaṇjāri-ā miṯrā biraḏẖ bẖa-i-ā ṯan kẖīṇ.

Akẖī anḏẖ na ḏīs-ī vaṇjāri-ā miṯrā kannī suṇai na vaiṇ.

Akẖī anḏẖ jībẖ ras nāhī rahe parāka-o ṯāṇā.

Guṇ anṯar nāhī ki-o sukẖ pāvai manmukẖ āvaṇ jāṇā.

Kẖaṛ pakī kuṛ bẖajai binsai ā-e cẖalai ki-ā māṇ.

Kaho Nānak parāṇī cẖa-uthai pahrai gurmukẖ sabaḏ pacẖẖāṇ. ||4||

Oh trading friend! In the fourth watch, your body is to turn weak and the old age starts knocking at your door. Your eyes cannot see and your ears cannot hear. Before your eyes, there comes darkness, and the taste of your tongue subsides. This way, you become unable to perform tasks. When no virtue is held, the mind-slave doesn’t get peace and keeps coming and going. As a branch of ripe-crop becomes fragile, the body perishes, and its pride becomes useless when the end arrives. Oh Nanak say this: Oh mortal! In the fourth watch, through the Guru’s shabda, you realize Akalpurakh.

 In the following stanza, the Guru gives his advice by reminding us our final moment:

ਓੜਕੁ ਆਇਆ ਤਿਨ ਸਾਹਿਆ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਜਰੁ ਜਰਵਾਣਾ ਕੰਨਿ ॥

ਇਕ ਰਤੀ ਗੁਣ ਨ ਸਮਾਣਿਆ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਅਵਗਣ ਖੜਸਨਿ ਬੰਨਿ ॥

ਗੁਣ ਸੰਜਮਿ ਜਾਵੈ ਚੋਟ ਨ ਖਾਵੈ ਨਾ ਤਿਸੁ ਜੰਮਣੁ ਮਰਣਾ ॥

ਕਾਲੁ ਜਾਲੁ ਜਮੁ ਜੋਹਿ ਨ ਸਾਕੈ ਭਾਇ ਭਗਤਿ ਭੈ ਤਰਣਾ ॥

ਪਤਿ ਸੇਤੀ ਜਾਵੈ ਸਹਜਿ ਸਮਾਵੈ ਸਗਲੇ ਦੂਖ ਮਿਟਾਵੈ ॥

ਕਹੁ ਨਾਨਕ ਪ੍ਰਾਣੀ ਗੁਰਮੁਖਿ ਛੂਟੈ ਸਾਚੇ ਤੇ ਪਤਿ ਪਾਵੈ ॥੫॥੨॥

Oṛak ā-i-ā ṯin sāhi-ā vaṇjāri-ā miṯrā jar jarvāṇā kann.

Ik raṯī guṇ na samāṇi-ā vaṇjāri-ā miṯrā avgaṇ kẖaṛsan bann.

Guṇ sanjam jāvai cẖot na kẖāvai nā ṯis jamaṇ marṇā.

Kāl jāl jam johi na sākai bẖā-e bẖagaṯ bẖai ṯarṇā.

Paṯ seṯī jāvai sahj samāvai sagle ḏūkẖ mitāvai.

Kaho Nānak parāṇī gurmukẖ cẖẖūtai sācẖe ṯe paṯ pāvai. ||5||2||

In the end, the old age arrives and the final breath draws near; not an iota of goodness is obtained, thus evil-deeds bind the mortal. (But) Having the virtues and contentment, when the mortals depart, they do not suffer, and they are not subject to birth and death. Through doing Har’s devotion in His love, they get emancipated and the fear of death doesn’t touch them. In this way, they go to the Creator with honor by ending all miseries. Oh Nanak say this: through the Guru only, one gets liberated and obtains honor.

            Once one starts treading on the Guru’s guided path, one rises above the boundaries set by various religions or the society and its cultural fantasies, because one sees the ultimate Power, the Creator permeating His creation; consequently, the entire world appears to be His big family in which both, negativity and positivity, exist. As we learn how to put up with the members of our family having different views, we start dealing with the rest of the world in the same manner without losing our senses ever. This is the greatest gift Sri Guru Nanak has bestowed on the world.

            Honesty and its given happiness rejuvenate our souls then. One’s inclination for justice works against the injustice one witnesses. The worldly way decorated with a name and establishments looks cheap and low, because one feels wealthier than the so-called rich and famous. It is very personal experience and only the one who materializes this divine experience can express it.  Then exploiters of the society start appearing very pitiable as one realizes that they are actually losing their game of life. How then one can accept bribery? How we can think bad about those, who just happen to disagree with us? Once one gets melted in the Creator’s love, one cannot live a life filled with exploitation, bribery, hatred, injustice, lust, anger, greed, and hypocrisy. All these low techniques of exploitation of all the lives become a mockery in the Guru’s followers’ minds. And, the Guru followers embrace even death to fight against the worldly way based on manipulation, greed, and selfishness. After realizing how big objective we miss, we incline to tread on the second way, the Guru’s way, and we feel guilty to make the worldly way our choice. Whatever we choose will lead us certainly to our end; however, depending on our choice, we will experience blissful moments or miserable time.

Wishes

Gurdeep Singh

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