<> siq nwmu krqw purKu inrBau inrvYru Akwl mUriq AjUnI sYBM gur pRswid ] (1-1, mÚ 1)

One Universal Creator God. The Name Is Truth. Creative Being Personified. No Fear. No Hatred. Image Of The Undying, Beyond Birth, Self-Existent. By Guru's Grace ~
] jpu ] (1-3, mÚ 1)
Chant And Meditate:

Awid scu jugwid scu ] (1-4, jpu, mÚ 1)
True In The Primal Beginning. True Throughout The Ages.
hY BI scu nwnk hosI BI scu ]1] (1-4, jpu, mÚ 1)
True Here And Now. O Nanak, Forever And Ever True. ||1||

socY soic n hoveI jy socI lK vwr ] (1-5, jpu, mÚ 1)
By thinking, He cannot be reduced to thought, even by thinking hundreds of thousands of times.
cupY cup n hoveI jy lwie rhw ilv qwr ] (1-5, jpu, mÚ 1)
By remaining silent, inner silence is not obtained, even by remaining lovingly absorbed deep within.

BuiKAw BuK n auqrI jy bMnw purIAw Bwr ] (1-5, jpu, mÚ 1)
The hunger of the hungry is not appeased, even by piling up loads of worldly goods.
shs isAwxpw lK hoih q iek n clY nwil ] (1-6, jpu, mÚ 1)
Hundreds of thousands of clever tricks, but not even one of them will go along with you in the end.
ikv sicAwrw hoeIAY ikv kUVY qutY pwil ] (1-6, jpu, mÚ 1)
So how can you become truthful? And how can the veil of illusion be torn away?
hukim rjweI clxw nwnk iliKAw nwil ]1] (1-7, jpu, mÚ 1)
O Nanak, it is written that you shall obey the Hukam of His Command, and walk in the Way of His Will. ||1||


1. Commentary as per the General explanation
Since the animal-man evolved to become human-man, he has been in search of the Almighty Lord, Who created him and placed him in this environment. Many spiritual practices, paths, were adopted by him to realize the ultimate Truth. For this, man submitted himself to many kinds of tortures, sufferings, and privations. He did not adopt the family life, discarded all his belongings, even bared his body, ate very sparingly, and lived in forest, hills, etc. His mission was to realize the Creator omniscent and the omnipotent Lord. Man wanted to get rid of his pain and problems of this life and enjoy the bliss of his association with the Lord and in the next life forever.


Guru Nanak, in the very first pauri refers to such traditional efforts undertaken to realize the Truth and does not approve of such efforts. Jap Ji details his approach for realizing the ultimate reality and enjoying the bliss (becoming nihal) of His grace.


To be able to understand (realize) Him, the practice of cleansing the body a million times (with a hope of removing the pollution and un-piousness) or performing undisturbed meditation and remaining silent for a long time is of no utility. Collecting mounds of wealth or developing highest intellectual level do not guide one to the path of the Lord. A question naturally arises that if all these traditional efforts are futile, then how else one can destroy the curtain of ignorance (ego) and attain the goal of human life? The Guru replies that to realize Truth (to be one with the Lord) one must follow the hukam (order, will) of the Lord. P1*


2.As per my understanding.


<> siq nwmu krqw purKu inrBau inrvYru Akwl mUriq AjUnI sYBM gur pRswid ] (1-1, mÚ 1)
] jpu ] (1-3, mÚ 1)
[ Note: The above lines are not discussed here]


The first Paudi lays a stress upon recognizing HIS Hukum or will as the purpose of the mortal. It is by recognizing HIS Hukum that we can align our thinking with HIS will. One should also try to abide by HIS Hukum.


2.1.Meaning of paudi read in isolation and specific observations


1.Awid scu jugwid scu ] (1-4, jpu, mÚ 1)
2.hY BI scu nwnk hosI BI scu ]1] (1-4, jpu, mÚ 1)
3.socY soic n hoveI jy socI lK vwr ] (1-5, jpu, mÚ 1)
4.cupY cup n hoveI jy lwie rhw ilv qwr ] (1-5, jpu, mÚ 1)
5.BuiKAw BuK n auqrI jy bMnw purIAw Bwr ] (1-5, jpu, mÚ 1)
6.shs isAwxpw lK hoih q iek n clY nwil ] (1-6, jpu, mÚ 1)
7.ikv sicAwrw hoeIAY ikv kUVY qutY pwil ] (1-6, jpu, mÚ 1)
8. hukim rjweI clxw nwnk iliKAw nwil ]1] (1-7, jpu, mÚ 1)

2.2 Word meaning


1.Kurh.= False, untrue, deceitful= [ਝੂਠ, ਧੋਖਾ, ਫ਼ਰੇਬ, ਠੱਗੀ, ਨਾਸਵੰਤ, ਵਿਅਰਥ, ਮਾਇਆ ਦਾ ਮੋਹ।]

2. Sachiara=[adj ਸੱਚਾ, ਸੱਤਵਾਦੀ, ਸਚਿਆਰਾ, ਈਮਾਨਦਾਰ, ਦਿਆਨਤਦਾਰ; ਹਕੀਕੀ, ਸੱਚਾ]

3. ਫੁਰਮਾਨ=Hukum[Order, judgement]


3.Analysing the Meaning of the paudi



The lines 1 and 2 speak about the self existent and saibhung nature of the creator. He was the truth from the beginning [that cannot be defined as no one knows as to when the creation came into being.] He was the truth .[when this world was not with in ‘time’ and when it entered into the realm of ‘time’ and various ‘yugas’ were defined as per the time.i.e Jugaad, He was truth] and shall be the truth in future. [as well]



The lines 3-6 would not convey anything specific if the lines are read in isolation. This is as per the understanding of the author. The entire Paudi gets a significant meaning if one reaches the 7th line wherein the word ‘Sachiara’ appears.[Kiv Sachiara Hoi aya kiv Kure Tute paal].This is the line from which one can work out the meanings that can be assigned to the previous/earlier lines. The entire purpose of the Paudi is to arrive at the answer to the self imposed question as to How should one become ‘Sachiara’ or truthful and shed off the Kurh.


The Paudi is summed up in the answer to the question i.e. as to how to become truthful. The line no 8 contains the answer to this question contained in the line no.7 i.e. One should lead this life as per the Hukum of the Lord/creator. There is no definition of Hukum contained in the Paudi. As per the Sikh philosophy everything takes place as per HIS Hukum and/or HIS will. Nothing can happen without this. He is powerful and is the causes of causes and He need not consult any one before taking up anything. He is also stated to be the Architect Of the destiny of the individuals.


Let us examine the rest of the lines i.e 3,4 5 and 6


3.socY soic n hoveI jy socI lK vwr ] (1-5, jpu, mÚ 1)
4.cupY cup n hoveI jy lwie rhw ilv qwr ] (1-5, jpu, mÚ 1)

Thus one cannot purify Himself or his mind by taking many cleansing baths. Further the mind does not become peaceful even if it tends to be in His constant/continuous devotion as the mind that is not clean cannot get the benefit of HIS meditation. In nutshell a mind that is not peaceful shall never get peace. In the above lines the reference that is made to mind is, probably, implied as no where in these lines the word mind has been stated. I have also presumed it to be so. However, one would be free to arrive at the meaning if it fits in the entire pattern of the Paudi.

5.BuiKAw BuK n auqrI jy bMnw purIAw Bwr ] (1-5, jpu, mÚ 1)
6.shs isAwxpw lK hoih q iek n clY nwil ] (1-6, jpu, mÚ 1)


The above lines also are independent and the translation can be done accordingly without disturbing the meaning of the other lines. On the interpretation as per the existing translations and the interpretations the line 6 would imply that the Human mind is full of greed and even it does not get satisfied even if the mortal is blessed with loads of the cities. It would imply that even if the man is made the ruler of many cities /load of cities his mind shall never be satisfied. There is no limit to the human desires and hopes and expectations. In this material world one never finds satisfaction. Human mind asks for more and more.



Similarly line No.6 deals with the human cleverness. Even if the one may be very clever or intelligent it is of no avail. The meaning of this line if looked at independent of the entire Paudi will not be significant. The meaning gets projected if one reads the Bani and finds that the tendency of the mind that shows cleverness in finding ways and means to avoid the path of reaching HIM is of no avail. It has also been advised that one should shed off cleverness and should listen to the Guru’s word and follow them to reach the stage of Nirvaan /salvation/liberation that is stated to be the purpose of this life that one gets after being blessed. Thus one’s cleverness is no avail to the individuals and one should not indulge in this kind of technique. One does not get the liberation by sheer talks and one is required to work for the salvation.



As a side note it can be stated that the entire bani has been stated to be the word of the Lord.

siqgur kI bwxI siq siq kir jwxhu gurisKhu hir krqw Awip muhhu kFwey ] (308-5, gauVI)
[O GurSikhs, know that the Bani, the Word of the True Guru, is true, absolutely true. The Creator Lord Himself causes the Guru to chant it.]


4.Concept Of Hukum and Nadar

The concept Of Hukum and Nadar [Grace] are unique in Sikhism. Although it is not unusal to find the concept of Grace/nadar in almost all the religions.Human being acts as per HIS will and order. No one can do anything without these two factors. The mortal has been stated to be a ‘poor creature’ at many places in the bani. This would show the sheer helplessness of the mortals.


ikAw hm jIA jMq bycwry brin n swkh eyk romweI ] (822-11, iblwvlu, mÚ 5)
What am I? Just a poor living being. I cannot even describe one of Your hairs, O Lord.

And


khw krY koeI bycwrw pRB myry kw bf prqwpu ]1] (824-1, iblwvlu, mÚ 5)
What can any wretched creature do to me? The radiance of my God is gloriously great. ||1||


And almost to the same effect:

mY nwhI pRB sBu ikCu qyrw ] (827-16, iblwvlu, mÚ 5)
I am nothing, God; everything is Yours.


Thus everything is as per HIS Hukum and wishes.

4.1.Bani and Hukum

gauVI ] (337-3)
Gauree:
rwm jpau jIA AYsy AYsy ] DR¨ pRihlwd jipE hir jYsy ]1] (337-3, gauVI, Bgq kbIr jI)
Just as Dhroo and Prahlaad meditated on the Lord, so should you meditate on the Lord, O my soul. ||1||

dIn dieAwl Brosy qyry ] (337-3, gauVI, Bgq kbIr jI)
O Lord, Merciful to the meek, I have placed my faith in You;

sBu prvwru cVwieAw byVy ]1] rhwau ] (337-4, gauVI, Bgq kbIr jI)
along with all my family, I have come aboard Your boat. ||1||Pause||

jw iqsu BwvY qw hukmu mnwvY ] (337-4, gauVI, Bgq kbIr jI)
When it is pleasing to Him, then He inspires us to obey the Hukam of His Command.

ies byVy kau pwir lGwvY ]2] (337-4, gauVI, Bgq kbIr jI)
He causes this boat to cross over. ||2||

gur prswid AYsI buiD smwnI ] (337-5, gauVI, Bgq kbIr jI)
By Guru's Grace, such understanding is infused into me;

cUik geI iPir Awvn jwnI ]3] (337-5, gauVI, Bgq kbIr jI)
my comings and goings in reincarnation have ended. ||3||

khu kbIr Bju swirgpwnI ] (337-5, gauVI, Bgq kbIr jI)
Says Kabeer, meditate, vibrate upon the Lord, the Sustainer of the earth.

aurvwir pwir sB eyko dwnI ]4]2]10]61] (337-6, gauVI, Bgq kbIr jI)
In this world, in the world beyond and everywhere, He alone is the Giver. ||4||2||10||61||


5.World is Maya : Illusion


It shall eliminate the worries and tensions of the Human beings who are living under the pressure, strain and is on constant run after the Maya. This world and the human life has been described in Sikh Philosphy as Maya or an illusion. It is in line with the Hindu Philosphy as well. The sikhi, however, does not discard the entire creation as completely unreal as the creation created by HIM ;the truth; cannot be unreal or an illusion.

6.Meaning Of ‘Sat’


As per this philosophy ‘all that we see is false and all that we do not see or cannot see is the truth’. Anything that does not change with time is the truth or ‘Sat’. Thus “sat’ takes a very special and slightly untraditional meaning in the Gurbani. It has a special and a specific meaning. There are some other words in Gurbani that equals this word. One of the other word in the category that come to the mind is ‘saibhung’ i.e the self existent and self illuminated.There are shades of meanings of saibhung.

The meaning of ‘truth’ [Reality, actuality, fact, verity]. as per Mohan Kosh is as follows:

n ਸੱਚ, ਸਚਾਈ; ਅਸਲੀਅਤ, ਵਾਸਤਵਕਤਾ, ਹਕੀਕਤ, ਯਥਾਰਥਕਤਾ; ਇਮਾਨਦਾਰੀ; ਤੱਥ, ਤਾਤਪਰਜ, ਸੱਚੀ ਗੱਲ।

He is ‘sat’ would imply that HE is the truth and the rest is not so i.e. the rest is changing with time and shall not remain a constant. It has been stated in Gurbani that HE was and is and shall always be ‘sat’. His creation is subject to the law of change, we, the human beings are also subject to the change. From birth, kidhood till death we are constantly changing and the soul clinging to the physical body till it departs at the death leaving the physical body to perish. The God, who is the creator as well, is the causes of all the causes does not change and is the only truth and is the object with which the mortal has to merge with. It is in, nutshell, the philosophy of Sikhism. It is the ultimate and the purpose of this life that is attained by the Human being after great difficulty. The human life is the opportunity to meet HIM. This has been stated to be the purpose of this life. It is the goal set forth by the Gurus for his Sikhs.

7. Sat as explained by The Encylopedia

SAT or sach, is a form of the Sanskrit satya or sat, lit. truth, in the philosophical sense is essential and ultimate reality as against inessential or partial truth. Rooted in Sanskrit as meaning "to be, live, exist, be present, to abide, dwell, stay", satya means " true, real, pure," as also the "quality of being abidingly true, real, existent." Satya or satyam is a widely used term in the philosophical thought of India. It signifies eternality, continuity and unicity. In Vedanta philosophy, the one permanent reality, Brahman, is called Sat, while the phenomenal fluxional world is named asat (nonreal). In the scripture and other religious literature, sati, or sach appears with two closely related yet distinguishably different connotations. At the metaphysical level, sati is the Ultimate Reality, truly existent, changeless and everlasting. At the level of physical existence, sati or sach carries an ethical import as correctness, truthfulness and goodness as against kur, wrongness or falsehood.

The varied and wide use of sat or sati such as satsarigat, satigur, satpurakh, sachkhand, sachiar and sachcha patsah illustrate the role of the term in the spiritual as well as in the ethical context. In Mul Mantra, The One is also named sat besides being given other attributive names such as karta purakh (the creative male principle), nirbhau (without fear), nirvair (without rancour), Akaal Purukh (the timeless form), ajum (unborn) and saibhahg (selfexistent). Arjan dev ji Maraaj amplifies,

1."The tongue utters (mostly) your attributive names ; Your primordial name is sat" (GG, 1083) ; and this



2."True Name of God is ever solace giver" (GG, 284).



3.Elsewhere the sach sabad (the Word Truth) and sacha sabadu (the True Word) or simply sach (cha) (the True One) have been used as synonyms of satnam to describe God (GG, 34,580, and 581).



4.Besides using sat or ‘sach’ as a name for God, the words have also been used as adjectives for the Ultimate Reality which is immutably true, transcending time and space, beyond life and death, never old, forever new.



5.In the opening line of Japu, he is described as adi sachu, jugadi sachu ; hai bhi sachu, Nanak hosi bhi sachuTrue (was He) in the (beginningless) beginning, in the beginning of the cosmic time ; True is (He in the present) too, True shall (He) be, O Nanak, (for ever in the future) (GG,1). Towards the end of Japu, the highest spiritual region, the abode of the Formless One, is described as sach khand[1].



6.In fact, sat (God) in grace reveals itself to the chosen one through the Guru, who is already so chosen and becomes one with Sat. The medium of communication in this process is sabad (word) or Bani (Guru`s utterance).



7."The Guru, the bani, and Brahm are all the same and are realized through the sabad (GG, 39). God`s nadar (grace) is sovereign, subject alone to His raza (will). However, two circumstances can help the seeker to deserve and receive it. One is meeting with the satiguru (True Guru) ( GG,33,3l3), and the other is to know the jugati (method), which comprises

"cleansing the mind of the dirt of kur (falsehood) and cultivating love of sach" (GG,468).This is the same as is discussed in Paudi-1. It forms the basis of Hukum (law), niau (justice) and changia (goodness). At the individual level, sach as truthfulness is the most desirable virtue.



8."Sachch (truth) is supreme, yet sachu achar (true living) ranks above it" (GG, 62). Sikhism is a humanitarian creed, in which theological is closely related to the sociological aspect. Sati (truth) is here not only an abstract notion of Supreme Reality, but is also a practical principle of human conduct. The ideal set for a Sikh is to become sachiar (truthseeking person).

9."How to become sachiar? How to demolish the wall of kiir (falsehood)?" And the solution suggested in the line immediately succeeding is

"to conduct oneself under His hukam (Will) and raza (pleasure)" (GG, l). [This has already been discussed in the meaning Of paudi]

In practical terms, Guru Nanak instructs,

"Test your mind against the touchstone of truth: guided by Guru`s light, deal in the merchandise of truth ; be a Gurmukh (guru loving) so that you despise kur and are in love with sach : loving sach, you shall be absorbed in sach and shall find the jewel ofnam (satinani) which lies (dormant) in your own mind" (GG, 22). Guru Amar Das declares, "Honour and good name arise out of true word ; seeing sachu and speaking sachu, body and mind acquire truth" (GG,69). That truthful living implies truthful actions (sachu karam, or sachi kar) and true discipline ( sachu sanjam) at individual level is obvious, but Sikhism being a congregation based faith the Gurus also emphasize need for true company (sacJusarigat or satsarigat) (GG, 69, 5H6). Satsarigat is defined as "a school for learning virtue" (GG, 1316) and "a place where the One (God`s) Name is solely talked" (GG,72).
Important concepts developed
1.Sat
2.Hukum
Subject to addition Of Quotes From Bani
Bhul Chuk Mauf.

[1] According to Sikh cosmogony, the universe was created by the Transcendent God out of Himself at His own pleasure, and in His own will. He may withdraw it into Himself when He so wills it. The created world has therefore a dual nature. It is sat (real and no illusion) because it was created by the Real One, who is immanent in it while He wills it to last: api sati kia sabhu sati (He Himself is Truth and true is His creation) (GG, 284). At the same time it is not sati (immutable and everexistent) because its existence is contingent upon His Will. Thus, although the universe of time and space emanates from sati (the Ultimate Reality), it does not exhaust the latter nor limit it within its own temporal and spatial limits. The Transcendent sati is alakh (unknowable) and cannot be known because the created cannot know the creator (karte ki miti najanai kia) (GG, 285) ; yet the agam (unapproachable) and the agochar (inaccessible through the senses) can be comprehended through the Guru`s sabad (instruction) (GG, 130). This is accomplished in two ways. One, the Guru by opening the inner eyes of the seeker`s higher consciousness reveals to him the Satya that permeates the entire creation, so that "Nanak`s Master, who is beyond the world and beyond the revelations of scriptures, becomes distinctly manifest" (GG, 397). Secondly, the seeker who through meditation upon the sati internalized it himself becomes one with sati (GG, 284). In Sikh theology this happens with God`s grace.















Subject to addition Of Quotes from bani
Bhul Chuk Mauf

__________________

~~~**Jap mun Satnaam sda Satnaam...sda satnaam sda satnaam.....~~~

God /Creator in Sikhism

It is important to understand as to who is the God head in Sikhism.The entire Bani revolves around the eulogisation of the almighty and hence the concept of God is important so far as the Paudi-1 is concerned.


The fundamental belief of Sikhism is that God exists, not merely as an idea or concept, but as a Real Entity, indescribable yet knowable and perceivable to anyone who is prepared to dedicate the time and energy to become perceptive to His/Her persona. The Gurus never spoke about proofs of the existence of God: For them He/She is too real and obvious to need any logical proof.
Guru Arjun , Nanak V, says, "'God is beyond colour and form, yet His/Her presence is clearly visible"' (GG, 74), and again, '"Nanak's Lord transcends the world as well as the scriptures of the east and the west, and yet He/She is clearly manifest'" (GG, 397).
In any case, knowledge of the ultimate Reality is not a matter for reason; it comes by revelation of the ultimate reality through "nadir" or grace and by "anubhava" or mystical experience. SaysGuru Nanak, budhi pathi na paiai bahu chaturaiai bhai milai mani bhane which translates to "He/She is not accessible through intellect, or through mere scholarship or cleverness at argument; He/She is met, when He/She pleases, through devotion" (GG, 436).

Sikhism as a religion is uncompromisingly monotheistic. The Gurushave described God in numerous ways in their hymns included in the SGGS ji, but the oneness of the deity is consistently emphasized throughout. Briefly, God for the Sikhs as described in the Mool Mantra, the first passage in the SGGS ji and the basic formula of the faith is:

Oankar is a variation of the mystic monosyllable Om (also known as anahata nada, the unstruck sound) first set forth in the Upanishads as the transcendent object of profound religious meditation.

Guru Nanak prefixed the numeral one (ik) to it making it "Ik Oankar" or "Ekankar" to stress GOD's oneness. GOD is named and known only through GOD's Own immanent nature. Almost all names are attributive. The only name which can be said to truly fit GOD's transcendent state is Sat or Satnam (Sanskrit 'satya' meaning TRUTH ), the changeless and timeless Reality. GOD is transcendent and all-pervasive at the same time. Transcendence and immanence are two aspects of the same single Supreme Reality. The Reality is immanent in the entire creation, but the creation as a whole fails to contain GOD fully. As says Guru Teg Bahadur, Nanak IX, "He/She has himself spread out His/Her Own "maya" (worldly illusion) which He/She oversees; many different forms He/She assumes in many colours, yet He/She stays independent of all" (GG, 537).

God is Karta Purakh, the Creator-Being. He/She created the spatial-temporal universe not from some pre-existing physical element, but from His/Her own Self. Universe is His own emanation. It is not "maya" or illusion but is real (sat) because, as say Guru Arjun“True is He/She and true is His/Her creation [because] all has emanated from God Himself” (GG 294). But God is not identical with the universe. The latter exists and is contained in Him/Her and not vice versa. God is immanent in the created world, but is not limited by it. “Many times He/She expands Himself/Herself into such worlds but He/She ever remains the same One Ekankar" (GG, 276). Even at one time "there are hundreds of thousands of skies and nether regions" (GG, 5). Included in Sachkhand(Realm of Truth), the figurative abode of God, there are countless regions and universes" (GG, 8). Creation is "His/Her sport which He/She witnesses, and when He/She rolls up the sport, He/She is His/Her sole Self again" (GG, 292). He/She is the Creator, Sustainer and the Destroyer.

What is the Creator's purpose in creating the universe? It is not for man to enquire or judge the purpose of His Creator. To quote Guru Arjun again, "The created cannot have a measure of the Creator; what He wills, O Nanak, happens" (GG, 285). For the Sikhs, the Creation is His pleasure and play "When the showman beat His drum, the whole creation came out to witness the show; and when He puts aside his disguise, He rejoices in His original solitude" (GG, 174, 291, 655, 736).

Purakh added to Karta in the Mool Mantra is the Punjabi form of Sanskrit purusa, which literally means, besides man, male or person, "the primeval man as the soul and original source of the universe; the personal and animating principle; the supreme Being or Soul of the universe." Purakh in Mool Mantra is, therefore, none other than God the Creator. The term has nothing to do with the purusa of the Sankhya school of Indian philosophy where it is the spirit as a passive spectator of prakriti or creative force.

That God is "nirbhau" (without fear) and "nirvair" (without rancour or enemy) is obvious enough as He has no "sarik" (rival). But the terms have other connotations, too. Nirbhau not only indicates fearlessness but also the absence of fearfulness. It also implies sovereignty and unquestioned exercise of Will. Similarly, nirvair implies, besides absence of enmity, the positive attributes of compassion and impartiality. Together the two terms mean that God loves His handiwork and is the Dispenser of impartial justice, dharam-niau.Guru Ram das ji, Nanak IV, says: "Why should we be afraid, with the True One being the judge. True is the True One's justice" (GG, 84).

God is Akal Murat, the Eternal Being. The timelessness involved in the negative epithet akal has made it popular in tradition as one of the names of God, the Timeless One, as in Akal Purakh or in the slogan Sat Sri Akal (Satya Sri Akal). One of the most sacred shrines of the Sikhs is the Akal Takhat, the Eternal Throne, at Amritsar. Murat here does not mean form, figure, image or idol. Sikhism expressly forbids idolatry or image-worship in any form. God is called "Nirankar", the Formless One, although it is true that all forms are the manifestations of Nirankar.Bhai Gurudas, the earliest expounder and the copyist of the original recension of SGGS jisays: "Nirankar akaru hari joti sarup anup dikhaia (The Formless One having created form manifested His wondrous refulgence" (Varan, XII. 17). Murat in theMool Mantra, therefore, signifies verity or manifestation of the Timeless and Formless One.

God is Ajuni, Un-incarnated, and Saibhan Sanskrit svayambhu), Self-existent. The Primal Creator Himself had no creator. He simply is, has ever been and shall ever be by Himself. Ajuni also affirms the Sikh rejection of the theory of divine incarnation. Guru Arjan says: "Man misdirected by false belief indulges in falsehood; God is free from birth and death. . . May that mouth be scorched which says that God is incarnated" (GG, 1136).

The Mool Mantra ends with gurprasadi, meaning thereby that realization of God comes through Guru's grace. "Guru" in Sikh theology appears in three different but allied connotations, viz. God, the tenGurus, the enlightened ones and enlighteners, and the gur-Shabad orGuru's utterances as preserved in the SGGS ji. Of God's grace, Gurus' instruction and guidance and the scriptural Shabad(Sanskrit, sabda, literally 'Word'), the first is the most important, because, as nothing happens without God's will or pleasure, His grace is essential to making a person inclined towards a desire and search for union with Him.

God is thus depicted in three distinct aspects, viz. God in Himself, God in relation to creation, and God in relation to man. 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 entirety. The only nomenclatures that can rightly be applied to Him in this state of sunn ( sunya or void) are Brahman and Parbrahman (, Parbrahman) or the pronouns He and Thou. During a discourse with Siddhas, Hindu recluses, Guru Nanak in reply to a question as to where the Transcendent God was before the stage of creation replies, "To think of the Transcendent Lord in that state is to enter the realm of wonder. Even at that stage of sunn, he permeated all that Void" (GG, 940). This is the state of God's sunn samadhi, self-absorbed trance.

When it pleases God, He becomes sarguna (Sanskrit, saguna, with attributes) and manifests Himself in creation. He becomes immanent in His created universe, which is His own emanation, an aspect of Himself. As saysGuru Amar das ji, Nanak III, "This (so-called) poison, the world, that you see is God's picture; it is God's outline that we see" (GG, 922). Most names of God are His attributive, action-related signifiers, kirtam nam (GG, 1083) or karam nam. God has been referred to by several names, picked from Indian and semitic traditions. He is called in terms of human relations as father, mother, brother, relation, friend, lover, beloved, husband. Other names, expressive of His supremacy, are thakur, prabhu, svami, sah, patsah, sahib, sain (Lord, Master). Some traditional names are ram, narayan, govind, gopal, allah, khuda. Even the negative terms such as nirankar, niranjan et al. are as much related to attributes as are the positive terms like data, datar, karta, kartar, dayal, kripal, qadir, karim, etc. Some terms are naam(literally name), sabad (literally word) and Waheguru (literally Wondrous Master). While nam and sabad are mystical terms standing for the Divine manifestation and are used as substitute terms for the Supreme Being, waheguru is an ejaculatory phrase expressing awe, wonder and ecstatic joy of the worshipper as he comprehends the immenseness and grandeur of the Lord and His Creation.

Immanence or All-pervasiveness of God, however, does not limit or in any way affect His transcendence. He is Transcendent and Immanent at the same time. The Creation is His lila or cosmic play. He enjoys it, pervades it, yet Himself remains unattached. Guru Arjan describes Him in several hymns as "Unattached and Unentangled in the midst of all" (GG, 102, 294, 296); and "Amidst all, yet outside of all, free from love and hate" (GG, 784-85). Creation is His manifestation, but, being conditioned by space and time, it provides only a partial and imperfect glimpse of the Timeless and Boundless Supreme Being.

That God is both Transcendent and Immanent does not mean that these are two phases of God one following the other. God is One, and He is both nirguna and sarguna. "Nirguna sargunu hari hari mera, (God, my God is both with and without attributes)," sang Guru Arjan(GG, 98). Guru Amar Das also had said, "Nirguna sarguna ape soi (He Himself is with as well as without attributes) " (GG, 128). Transcendence and Immanence are two aspects of the same Supreme Reality.

The Creator also sustains His Creation compassionately and benevolently. "My Lord is ever Fresh and ever Bountiful" (GG, 660); "He is the eradicator of the pain and sorrow of the humble" (GG, 263-64). The universe is created, sustained and moved according to His hukam or Divine Will, and Divine purpose. "The inscrutable hukam is the source of all forms, all creatures. . . All are within the ambit ofHukum ; there is nothing outside of it." (GG, p. 1). Another principle that regulates the created beings is Karma (actions, deeds). Simply stated, it is the law of cause and effect. The popular dictum "As one sows so shall one reap" is stressed again and again in the SGGS ji(GG, 134,176, 309, 316, 366, 706, 730).

The created world though real is not eternal. Whenever God desires, it merges back into His Timeless and Formless Self. Guru Gobind Singh calls this process of creation and dissolution udkarkh ( utkarsana) and akarkh ( akarsana), respectively: "Whenever you, O Creator, cause udkarkh (increase, expansion), the creation assumes the boundless body; whenever you effect akarkh (attraction, contraction), all corporeal existence merges in you" (Benati Chaupai). This process of creation and dissolution has been repeated God alone knows for how many times. A passage in the Sukhmani by Guru Arjun visualizes the infinite field of creation thus:


Man, although an infinitesimal part of God's creation, yet stands apart from it insofar as it is the only species blessed with reflection, moral sense and potentiality for understanding matters metaphysical. InSikhism , human birth is both a special privilege for the soul and a rare chance for the realization of union with God. Man is lord of earth, as Guru Arjun says, "Of all the eight million and four hundred thousand species, God conferred superiority on man" (GG, 1075), and "All other species are your (man's) water-bearers; you have hegemony over this earth" (GG, 374). But Guru also reminds that "now that you (the soul) have got a human body, this is your turn to unite with God" (GG, 12, 378). Guru Nanak had warned, "Listen, listen to my advice, O my mind! only good deed shall endure, and there may not be another chance" (GG, 154). So, realization of God and a reunion of atma (soul) with paramatma (Supreme Soul, God) are the ultimate goals of human life. The achievement ultimately rests on nadar (God's grace), but man has to strive in order to deserve His grace. As a first step, he should have faith in and craving for the Lord. He should believe that God is near him, rather within his self, and not far away. He is to seek Him in his self.

Guru Nanak says: "Your beloved is close to you, O foolish bride! What are you searching outside?" (GG, 722), and Guru Amar Das reassures: "Recognize yourself, O mind! You are the light manifest. Rejoice in Guru’s instruction that God is always with (in) you. If you recognize your Self, you shall know the Lord and shall get the knowledge of life and death" (GG, 441). The knowledge of the infinitesimal nature of his self when compared to the immenseness of God and His creation would instil humility in man and would rid him of his ego (a sense of I, my and mine) which is "the greatest malady man suffers from" (GG, 466, 589, 1258) and the arch-enemy of nam or path to God-Realization (GG, 560). Having surrendered his ego and having an intense desire to reach his goal (the realization of Reality), the seeker under Guru’s instruction (gurmati) becomes a Gurmukh or person looking guruward. He meditates upon nam or sabda, the Divine Word, while yet leading life as a householder, earning through honest labour, sharing his victuals with the needy, and performing self-abnegating deeds of service. Sikhism condemns ritualism. Worship of God in the Sikh way of life consists in reciting Gurbani or holy texts and meditation on nam, solitary or in sangat or congregation,Kirtan or singing of scriptural hymns in praise of God, and Ardas or prayer in supplication.

To be contd.

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~~~**Jap mun Satnaam sda Satnaam...sda satnaam sda satnaam.....~~~

Sikhism attributes to God

Below are the main qualities that Sikhism attributes to God:

• Only God is worthy of worship and meditation at all times
• He is the Creator but also the Destroyer
• God is Compassionate and Kind
• With His Grace, He comes to dwell within the mind and body

Blessing us with His Grace, the Kind and Compassionate All-powerful Lord comes to dwell within the mind and body. (SGGS Page 49)

• He is merciful and wise

The Cherisher Lord is so very merciful and wise; He is compassionate to all. (SGGS Page 249)

• He is the ultimate Protector of all beings

The Lord is kind and compassionate to all beings and creatures; His Protecting Hand is over all. (SGGS Page 300)

• Only with His Will can pain, poverty, disease and hardships be removed from ones life.

O Nanak, God has been kind and compassionate; He has blessed me. Removing pain and poverty, He has blended me with Himself. ||8||5|| (SGGS Page 1311)

• God is everywhere

Nanak is attuned to the Love of the Lord, whose Light pervades the entire Universe. (SGGS Page 49)
God in Sikhism - Wikipedia, the free encyclopedia

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~~~**Jap mun Satnaam sda Satnaam...sda satnaam sda satnaam.....~~~

What is Truth?

Though there are many definitions of truth, which can be debated and discussed yet we all know what truth is. Truth is a fact that has been verified. Truth is conformity to reality or actuality”.
Augustine [1] stated that Truth” should have the following properties:
1. Truth Exists: It is self-defeating to deny the existence of truth. If someone claims that Truth does not exist”, we can counter by asking if the claim is True or False. If the claim is False, then Truth Exists, and if the claim is True, then also Truth Exists.
2. Truth is Unchangeable: It is impossible for truth to change. What is true today, it always has been and always will be true. All true propositions are immutable truths.

3. Truth is Eternal: By extension of its Unchangeable nature, Truth must be Eternal. Even if every created thing ceases to exist, Truth will continue to exist.
4. Truth is Spiritual: The existence of truth presupposes the existence of minds. Without a mind, truth could not exist. The object of knowledge is a meaningful thought which resides in one or more minds. Since Truth is not matter, time or space, it is spiritual since spirit or soul alone is beyond matter, time and space.
5. Truth is Superior to the human mind:-By its very nature, truth cannot be subjective and individualistic. Truth is immutable but the human mind is changeable. Even though beliefs vary from one person to another, truth itself cannot change. If truth and the human mind were equal, truth could not be eternal and immutable since the human mind is finite, mutable, and subject to error. Therefore, truth must transcend human reason and must be superior to any individual human mind as well as to the sum total of human minds. From this it follows that there must be a mind higher than the human mind in which truth resides.
On the basis of the foregoing arguments, Augustine concluded that Truth is God as only God is unchangeable, eternal, spiritual and superior to the human mind.

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~~~**Jap mun Satnaam sda Satnaam...sda satnaam sda satnaam.....~~~

Literally liking, pleasure, will, wish or approval, is one of the key-concepts in Sikh thought. In Sikhism, it refers specifically to God’s will and pleasure. Raza, an Arabic term popular in the context of various schools of Sufi thought, also appears frequently in the Sikh texts to express the concept of bhana. According to this concept, the Divine Will is at the base of the entire cosmic existence. It was "His bhana", "His sweet will" which was instrumental in the world’s coming into being:
“Whenever He pleases He creates the expanse (of the world of time and space) and whenever He desires He (again) becomes the Formless One (all by Himself)” (GG. 294).
All our actions, our pain and pleasure, our worship, penance and self-discipline, metapsychosis and liberation, heaven and hell, are subject to bhana (GG. 963).
Bhana or Raza (pronounced: R'zaa), the Divine Will, expresses itself through Hukam, the Divine Law of nature. Bhana and Hukam are closely related and are often used synonymously. In the very first stanza of Japji, Guru Nanak uses hukam and raza as a compound term. There, is, however, a subtle difference between the two concepts.
Hukam is the Divine Law while bhana is the Divine Will. The latter is the source of and sanction behind the former; “Hukam is that which you desire” (GG, 17). Hukam is the medium and instrument of the expression and operation of bhana. The basic idea implicit in hukam is its imperative and unimpeachable nature to which man must submit, but such submission is again subject to His bhana. “When He desires He makes man to submit to hukum” (GG, 337)” “In His Will, the Lord makes man submit to His command” (GG, 1093).
The inexorable hukam having its source in bhana, it follows that the latter is equally, even more, inescapable and inevitable subject only to itself in the form of nadar (q.v.). It therefore becomes the duty of man to submit to the Divine Will willingly and gracefully. Submission to raza is thus inherent in the concept of bhana.
Bhana in the Sikh tradition yields primarily the meaning of Divine Will itself, though taking equal cognizance of the other meaning, viz. the attitude of submission on man’s part to the Will Divine. The latter itself arises out of God’s Will or Grace. In this sense, i.e. bhana as attitude of submission of itself, is defined in Gurbani as a great gift. As says Guru Arjan, “The truth is that there is no gift as great as bhana (submission to the Lords’ Will)”. (GG, 1093); says Guru Amar Das, “On whomsoever Thou bestoweth bhana, to him Thy Will is pleasing” (GG, 1064).
The Divine Will in the sense of inexorable ordinance or law of nature is intimately related to the problem of determinism versus free will. If nothing happens or can happen without the Divine Will, there would be no place for ethics and moral responsibility of man for his actions, good or bad, whereas the Sikh precept keeps reminding man to make the choice: to become acceptable at His portal or remain recalcitrant. Making a choice is a volitional act and pursuing it involves freedom of action.
Thus Sikhism positing active participation in life does recognize freedom of action, but “within the contingencies of his finitude.” In this context, the Sikh is required correctly to understand what pleases God, what is His pleasure (bhana). Concentrated attention to and meditation upon the Guru’s word helps him in such understanding. Guided by his understanding of bhana, the Sikh is not only free to act but is required to participate, “to battle on in open field with his mind fully in control” (GG, 931). He is supposed to quell his haumai (I-ness, ego), to dedicate his actions to the Lord’s Will and to surrender himself to His raza regards the outcome of his actions.

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~~~**Jap mun Satnaam sda Satnaam...sda satnaam sda satnaam.....~~~

Bani (Punjabi ਬਾਣੀ), short for Gurbani (Punjabi ਗੁਰਬਾਣੀ), is the term used by Sikhs to refer to various sections of the Holy Text that appears in their several Holy Books. These Banis are also found in small Gutkas or Small Books containing sections of Gurbani. These Gutkas can vary from just a few pages to hundreds of pages and are used by the Sikhs to read these Banis on a daily basic. The handy size of the Gutkas makes it easy to carry them in a coat pocket or purse. Although the Gutkas have to be treated with respect and care, the Sikhs do not accord the Gutkas the same treatment as the Sri Guru Granth Sahib their perpetual Guru, which is treated like a living Guru.


Sikhs carry the Gutka covered in a clean cloth and wash their hands before handling the Gutka.


You must not put any Gurbani script on the floor; nor handle with unwashed hands; read without covering your head; turn the pages with licked finger; or cause any disrespect to the honourable word of our Gurus. The Sikh normally would sit comfortably on the floor or if this proves difficult on a bed or sofa, cross-legged with the spine in a straight position in a quiet place in their home or wherever you are and then read quietly the Banis from the Gutka or from memory.
The 5 Banis Japji Sahib, Jaap Sahib, Anand Sahib, Benti Chaupai and Amrit Savaiye

Nitnem Gutka

are usually recited daily by some devoted Sikhs in the early morning. Rehras Sahib is read in the evening and Kirtan Sohila before going to sleep at night. No exact time is stipulated by the Guru for the reciting of the Banis and it is left to the individual. However, the morning Banis are normally read early in the morning when the world is still asleep and it is peaceful and silent. One should endeavour to do this as early as possible in the "ambrosial" hours of the morning. Some devout Sikhs read their Banis as early as 4 am but most practising Sikh usually recite their Banis at about 6 am and it takes about 1 hour to complete their meditation. The SGPC have recommended that the following 5 Banis should be recited by a Sikh on a daily basic: Japji Sahib, Jaap Sahib and Amrit Savaiye in the morning, Rehras Sahib is to be read in the evening (about 6pm) and Kirtan Sohila before going to sleep at night.


Also see the following links: Japji Sahib Ji - Page by Page text & Audio of Japji Sahib
Whether one recite just one Bani or all the above Banis everyday, the Sikh must bear the following advice given by SGGS:

• Gurbani is jewel:
• Gurbani is the jewel, the treasure of devotion. Singing, hearing and acting upon it, one is enraptured. ||2|| (page 376)
• Hold your mind steady while reciting Bani:
• Under Guru’s Instructions, hold your mind steady; O my soul, do not let it wander anywhere. One who utters the Bani of the Praises of the Lord God, O Nanak, obtains the fruits of his heart’s desires. ||1|| (p538)
• Focus one’s mind on the True Lord:
• When the Lord shows His Mercy, He enjoins the mortal to work for the Guru. His pains are taken away, and the Lord’s Name comes to dwell within. True deliverance comes by focusing one’s consciousness on the True Lord. Listen to the Shabad, and the Word of the Guru’s Bani. ||1|| (p1277)

http://www.sikhiwiki.org/index.php/Gurbani

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~~~**Jap mun Satnaam sda Satnaam...sda satnaam sda satnaam.....~~~

Accepting the Will of God (Bhana Mannana) We sometimes suffer from the misconception that we alone are responsible for the benefits we gain from our labors. Sikhs believe that these benefits are gifts from God and we are mere actors on stage. God rewards us and whether our efforts are successful is determined by His will. If we accept this philosophy, we will always be in peace with ourselves and with our environment and we will stop worrying about the 'failure' of our efforts
God has given us life, an expression of His Will. He has created the sun, the moon, vegetation, animals and everything else without which we cannot survive. When we plant a fruit tree, it grows naturally, with the help of sun and rain, and it bears fruit all without our help. Laws of nature govern the smallest seed and the largest plant.
The philosophy, that everything happens according to God's will, can be explained by another example. A person driving on a road finds an old woman walking. She stops the car, picks up the woman, and drops her at her home. Although it appears that the driver's body has carried out these actions, in fact, these actions originated in the mind due to a desire to help. Hence, actually it is the mind, controlled by the nature of the soul that helped the old woman. The body of the driver was merely an agent, which executed the decision for the 'mind.' Similarly it is the bigger soul, God, who motivates us to act. We are the executors of His Will.
If we choose an action, which we think is right, only to discover that it does not eliminate the situation we set out to abolish, we should not consider that our right action was useless. We should trust that in God's larger plan, which we cannot understand, our right action has meaning and effort. We must believe that every righteous action will eventually lead to a favorable result.
The faith that our right actions are part of God's great design, even if we do not see the results, dispels worries about our failures and brings us peace. We will realize God's presence in ourselves; there is no higher goal in life than that.
Thus Sikhism was not the 'transvaluation' of the existing faiths and cults; it ushered in a new spiritual as well as social and political matrix of conduct for mankind.
Violence and peace as concepts for the social behavior are conspicuous to the Sikh way of life.
Sikhism does not support militarism or glorification of war and yet wielding the sword is warranted in extenuating circumstances. Sikhism upholds war against oppression and aggression. The sword is a symbol of power both temporal and spiritual in Sikhism. A Sikh doesn't frighten anyone nor is he afraid of anyone.
Technically, the first date of Sikhism is 1469, the year of Guru, Nanak's birth, but ideologically its origins may well he traced in the twelfth century, when the celebrated poet Jaidev and Sufi saint Sheikh Farid flourished on the soil of India. Their hymns find a place of honour in the Guru Granth, compiled in 1604.
The fact that Oamkar in the Mantra is preceded by I (one) shows that in spite of the many-ness of the revealed world, its oneness is not to be lost sight of. It is rnonistic in character, though pluralistic in content. It is many, yet one.
In this I-Thou relationship of love between man and God, the pole of human love is expressed in terms of loving devotion, and the other pole, of God's love for man, in terms of his Grace.
On one side is bhakti or loving devotion, on the other side is. moral act. Both are complementary to each other; both taken together constitute the make-up of ideal person of the Guru's conception. Gurbani commends the blending of simran and voluntary service called sewa; both are essential for a balanced life.
The Sikh ideal of salvation is jivan-mukti which is composed of two components-'jivan' (life) and 'mukti' (emancipation). It refers to the highest spiritual state of the individual, in tune with the Ultimate and at peace with human society. One. who attains to such a state of liberation in his or her lifetime, is called jivan-mukta.,
The foremost was the institution of Guruship itself. The second was langar or the community kitchen serviced by the Guru's disciples for the benefit of visitors and inmates alike. Another was sangat: or congregation of the Guru's followers sitting in audience and singing hymns to the accompaniment of music (kirtan).
Gurbani also refers to kings (patshahs), but indication of panchayati raj and spirit of democracy is available in plenty. It clearly says-Takht bahai takhta ki layik-that is, a ruler should occupy the throne only if he is qualified and deserves todo so. Guru Arjan Dev refers to the ideal state which guarantees comfort and welfare of the people, calling it 'Halemi Raj'. Sense of humility and justice are its hall-mark.
Faith in God to the exclusion of concern for man has never been the forte of the Sikh.
Spiritualism has value, not for God, but for man.
if ethico-spiritual is one major theme of the thought-content of Gurbani, socio-cultural is the other. Both share a common objective, namely, welfare of man.

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~~~**Jap mun Satnaam sda Satnaam...sda satnaam sda satnaam.....~~~

Purpose Of Life

The purpose of life is to worship God and eventually become one with the One.

God is the greatest spirit of all and our soul is a part of God. Our soul has been separated from God and it’s dignity remains in merging back with God. The purpose of this life is to become one with God, to merge in the One whom we originated from. Our Guru tells us “This human body has been given to you. This is your chance to meet the Lord of the Universe. All other works are useless, join the holy congregation and meditate on the Name of God” (Guru Granth Sahib, 12).

In addition, “The blind (those who do not recognize the importance of God) have forgotten the Name of God. The self-willed people are in utter darkness. Their comings and goings in reincarnation do not end; through death and rebirth, they are wasting away” (Guru Granth Sahib, 19). Furthermore, “Those who meditate single-mindedly on the Name of God, and contemplate the Teachings of the Guru. Their faces are forever radiant in the Kingdom of God” (Guru Granth Sahib, 28). If you are not meditating on God, you are wasting your life.

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~~~**Jap mun Satnaam sda Satnaam...sda satnaam sda satnaam.....~~~