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Gurbani: Its Purpose And Your Perception


Jun 20, 2009
I've been reading and thinking again :eek: and find myself again at the keyboard with a question. What (do you feel) was the purpose of Guru Nanak Ji's revelation? It almost seems that there are two schools of thought on this. The first is the one more highly touted. It is to show a path that clears away the religious differences to give a focus on a higher understanding and to make those that follow that path better people. I know that is rather generic, but I think it gets to the heart of it.

The other path is a bit more disguised. It lives behind posts that talk of "white Sikhs", Westernization and loss of cultural identity. It is the path that views the purpose of the Gurbani to be that of uniting a people who were separated more by religion than by anything else. Its purpose was to stop in fighting among neighbors and bring enlightenment to a people more than to people. This is not particularly unusual. In Christianity there are several passages that indicate or state that the message that Jesus was trying to get across was initially for the Jewish people and was primarily expand to the rest of the wold do to the resistance it found at home. There are other faiths/theologies that believe that religion is tied to blood/culture and shouldn't really be exported because it looses its identity and relevance.

The arguments can be made for either side. There seems to be evidence for both. What is most important here, the part that really matters and the real purpose of this post is; what to you think?


Mar 12, 2009
Dear All,

The most rational and effective way for spiritual growth and eventual union with God is through Universal Wisdom gained through reflection on the teachings contained in AGGS. The tools described there, when reflected upon in daily life willingly and honestly does help in turning an individual from a self willed (ਮਨਮੁਖਿ) to a Divine willing (ਗੁਰਮੁਖਿ) one. As we cultivate an attitude of selfless service in humility through these teachings, we learn how to make all of our life's work a service to God. All aspects of our life of serving humanity lead to spiritual growth. Ultimately, we come to understand that serving humanity and serving God are one and the same if we regard every equal leading to the realization of that indefinable and incomprehensible Divine. Each person has the same God in him/her. So, one should have a respect for all without any differentiation/discrimination. Faith is necessary but alone it is of no avail. It is possible for us to have faith and yet keep God out of our lives. We have to turn our will and lives to the care of God. We should have an unquestionable acceptance of the fact that God’s Will will be done. Our acceptance does not mean that we should like each situation we face. Still we need to acknowledge our present reality and hope that it shall pass too. This pathway needs some affirmative action -- to cut away the self-will blocking the entry of God in our lives leading to understand that It is equally veiled by the lower instincts which has to be uncovered by individual actions. Guru Nanak in Raag Ramkali ponders;

ਹਰਿ ਮੰਦਰੁ ਸੋਈ ਆਖੀਐ ਜਿਥਹੁ ਹਰਿ ਜਾਤਾ ॥ਮਾਨਸ ਦੇਹ ਗੁਰ ਬਚਨੀ ਪਾਇਆ ਸਭੁ ਆਤਮ ਰਾਮੁ ਪਛਾਤਾ ॥ਬਾਹਰਿ ਮੂਲਿ ਨ ਖੋਜੀਐ ਘਰ ਮਾਹਿ ਬਿਧਾਤਾ ॥ਮਨਮੁਖ ਹਰਿ ਮੰਦਰ ਕੀ ਸਾਰ ਨ ਜਾਣਨੀ ਤਿਨੀ ਜਨਮੁ ਗਵਾਤਾ ॥ਸਭ ਮਹਿ ਇਕੁ ਵਰਤਦਾ ਗੁਰ ਸਬਦੀ ਪਾਇਆ ਜਾਈ ॥

Har Mandar So-ee Aakhee-ai Jithahu Har Jaataa, Maanas Dayh Gur Bachnee Paa-i-aa Sabh Aatam Raam Pachhaataa, Baahar Mool Na Khojee-ai Ghar Maahi BiDhaataa, Manmukh Har Mandar Kee Saar Na Jaannee Tinee Janam Gavaataa, Sabh Meh Ik Varatdaa Gur Sabdee Paa-i-aa Jaa-ee.

That place is said to be the Akal Purkh's temple, where Divine realization comes. When one recognizes that the Akal Purkh, the supreme soul is in all, one begins to find It in his own body as well. There is no need to look for Akal Purkh outside oneself. The Creator, the Architect of Destiny, is within one’s own heart. This is Its home and one’s temple within. The self-willed does not appreciate the value of the Akal Purkh's temple. He wastes away and loses precious life. The One God is pervading in all. Through the Word of the Guru's Sabd, It can be found. -----Guru Nanak, Raag Ramkali, AGGS, Page, 953

Guru Nanak in Raag Ramkali of AGGS, Page, 941 in a dialogue with Sidhas describes about self willed & Guru willed individuals:

ਮਨਮੁਖਿ ਭੂਲੈ ਜਮ ਕੀ ਕਾਣਿ ॥ ਪਰ ਘਰੁ ਜੋਹੈ ਹਾਣੇ ਹਾਣਿ ॥ ਮਨਮੁਖਿ ਭਰਮਿ ਭਵੈ ਬੇਬਾਣਿ ॥ ਵੇਮਾਰਗਿ ਮੂਸੈ ਮੰਤ੍ਰਿ ਮਸਾਣਿ ॥ ਸਬਦੁ ਨ ਚੀਨੈ ਲਵੈ ਕੁਬਾਣਿ ॥ ਨਾਨਕ ਸਾਚਿ ਰਤੇ ਸੁਖੁ ਜਾਣਿ ॥੨੬॥

Manmukẖ bẖūlai jam kī kāṇ. Par gẖar johai hāṇė hāṇ. Manmukẖ bẖaram bẖavai bėbāṇ. vėmārag mūsai manṯar masāṇ. Sabaḏ na cẖīnai lavai kubāṇ. Nānak sācẖ raṯė sukẖ jāṇ. ||26||

The self-willed are deluded, under the shadow of death. They look into the homes of others, and lose. The self willed are confused by doubt, wandering in the wilderness. Having lost their way, they are plundered; they chant their mantras at cremation grounds. They do not think of the Sabd; instead, they utter obscenities. O, Nanak, those who are attuned to the Truth know peace. ||26||

ਗੁਰਮੁਖਿ ਸਾਚੇ ਕਾ ਭਉ ਪਾਵੈ ॥ ਗੁਰਮੁਖਿ ਬਾਣੀ ਅਘੜੁ ਘੜਾਵੈ ॥ ਗੁਰਮੁਖਿ ਨਿਰਮਲ ਹਰਿ ਗੁਣ ਗਾਵੈ ॥ ਗੁਰਮੁਖਿ ਪਵਿਤ੍ਰੁ ਪਰਮ ਪਦੁ ਪਾਵੈ ॥ ਗੁਰਮੁਖਿ ਰੋਮਿ ਰੋਮਿ ਹਰਿ ਧਿਆਵੈ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਸਾਚਿ ਸਮਾਵੈ ॥੨੭॥ ਗੁਰਮੁਖਿ ਪਰਚੈ ਬੇਦ ਬੀਚਾਰੀ ॥ ਗੁਰਮੁਖਿ ਪਰਚੈ ਤਰੀਐ ਤਾਰੀ ॥ ਗੁਰਮੁਖਿ ਪਰਚੈ ਸੁ ਸਬਦਿ ਗਿਆਨੀ ॥ ਗੁਰਮੁਖਿ ਪਰਚੈ ਅੰਤਰ ਬਿਧਿ ਜਾਨੀ ॥ ਗੁਰਮੁਖਿ ਪਾਈਐ ਅਲਖ ਅਪਾਰੁ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਮੁਕਤਿ ਦੁਆਰੁ ॥੨੮॥ ਗੁਰਮੁਖਿ ਅਕਥੁ ਕਥੈ ਬੀਚਾਰਿ ॥ ਗੁਰਮੁਖਿ ਜਪੀਐ ਅੰਤਰਿ ਪਿਆਰਿ ॥ ਗੁਰਮੁਖਿ ਜਪੀਐ ਅੰਤਰਿ ਪਿਆਰਿ ॥ ਗੁਰਮੁਖਿ ਪਾਈਐ ਸਬਦਿ ਅਚਾਰਿ ॥ ਸਬਦਿ ਭੇਦਿ ਜਾਣੈ ਜਾਣਾਈ ॥ ਨਾਨਕ ਹਉਮੈ ਜਾਲਿ ਸਮਾਈ ॥੨੯॥ ਗੁਰਮੁਖਿ ਧਰਤੀ ਸਾਚੈ ਸਾਜੀ ॥ ਤਿਸ ਮਹਿ ਓਪਤਿ ਖਪਤਿ ਸੁ ਬਾਜੀ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਰਪੈ ਰੰਗੁ ਲਾਇ ॥ ਸਾਚਿ ਰਤਉ ਪਤਿ ਸਿਉ ਘਰਿ ਜਾਇ ॥ ਸਾਚ ਸਬਦ ਬਿਨੁ ਪਤਿ ਨਹੀ ਪਾਵੈ ॥ ਨਾਨਕ ਬਿਨੁ ਨਾਵੈ ਕਿਉ ਸਾਚਿ ਸਮਾਵੈ ॥੩੦॥ ਗੁਰਮੁਖਿ ਅਸਟ ਸਿਧੀ ਸਭਿ ਬੁਧੀ ॥ ਗੁਰਮੁਖਿ ਭਵਜਲੁ ਤਰੀਐ ਸਚ ਸੁਧੀ ॥ ਗੁਰਮੁਖਿ ਸਰ ਅਪਸਰ ਬਿਧਿ ਜਾਣੈ ॥ ਗੁਰਮੁਖਿ ਪਰਵਿਰਤਿ ਨਰਵਿਰਤਿ ਪਛਾਣੈ ॥ ਗੁਰਮੁਖਿ ਤਾਰੇ ਪਾਰਿ ਉਤਾਰੇ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਸਬਦਿ ਨਿਸਤਾਰੇ ॥੩੧॥

Gurmukẖ sācẖė kā bẖa­o pāvai. Gurmukẖ baṇī agẖaṛ gẖaṛāvai. Gurmukẖ nirmal har guṇ gāvai. Gurmukẖ paviṯar param paḏ pāvai. Gurmukẖ rom rom har ḏẖi­āvai. Nānak gurmukẖ sācẖ samāvai. ||27|| Gurmukẖ parcẖai bėḏ bīcẖārī. Gurmukẖ parcẖai ṯarī­ai ṯārī. Gurmukẖ parcẖai so sabaḏ gi­ānī. Gurmukẖ parcẖai anṯar biḏẖ jānī. Gurmukẖ pā­ī­ai alakẖ apār. Nānak gurmukẖ mukaṯ ḏu­ār. ||28|| Gurmukẖ akath kathai bīcẖār. Gurmukẖ nibhai saparvār. Gurmukẖ japī­ai anṯar pi­ār. Gurmukẖ pā­ī­ai sabaḏ acẖār. Sabaḏ bẖėḏ jāṇai jāṇā­ī. Nānak ha­umai jāl samā­ī. ||29|| Gurmukẖ ḏẖarṯī sācẖai sājī. Ŧis meh opaṯ kẖapaṯ so bājī. Gur kai sabaḏ rapai rang lā­ė. Sācẖ raṯa­o paṯ si­o gẖar jā­ė. Sācẖ sabaḏ bin paṯ nahī pāvai. Nānak bin nāvai ki­o sācẖ samāvai. ||30|| Gurmukẖ asat siḏẖī sabẖ buḏẖī. Gurmukẖ bẖavjal ṯarī­ai sacẖ suḏẖī. Gurmukẖ sar apsar biḏẖ jāṇai. Gurmukẖ parviraṯ narviraṯ pacẖẖāṇai. Gurmukẖ ṯārė pār uṯārė. Nānak gurmukẖ sabaḏ nisṯārė. ||31||

The Guru willed lives in the Fear the True Akal Purkh and through the Word of the Guru's Bani, refines the unrefined. The Guru willed sings the immaculate, Glorious Praises of the Akal Purkh. The Guru willed attains the supreme, sanctified status. The Guru willed meditates on the Akal Purkh with every hair of his body. O, Nanak, the Guru willed merges in Truth. ||27|| The Guru willed is pleasing to the True Guru; this is contemplation on the Vedas. Pleasing the True Guru, the Guru willed is carried across. Pleasing the True Guru, the Guru willed receives the spiritual wisdom of the Sabd. Pleasing the True Guru, the Guru willed comes to know the path within. The Guru willed attains the unseen and infinite God. O, Nanak, the Guru willed finds the door of liberation. ||28|| The Guru willed speaks the unspoken wisdom. In the midst of his family, the Guru willed lives a spiritual life, and lovingly meditates deep within. The Guru willed obtains the Sabd, and righteous conduct. He knows the mystery of the Sabd, and inspires others to know it. O, Nanak, burning away his ego, he merges in the Akal Purkh. ||29|| The True Creator fashioned the earth for the sake of the Guru willed. There, he set in motion the play of creation and destruction. One who is filled with the Word of the Guru's Sabd enshrines love for the Akal Purkh. Attuned to the Truth, he goes to his home with honor. Without the True Word of the Sabd, no one receives honor. O, Nanak, without the Name, how can one be absorbed in Truth? ||30|| The Guru willed obtains the eight miraculous spiritual powers, and all wisdom. The Guru willed crosses over the terrifying world-ocean, and obtains true understanding. The Guru willed knows the ways of truth and untruth. The Guru willed knows worldliness and renunciation. The Guru willed crosses over, and carries others across as well. O, Nanak, the Guru willed is emancipated through the Sabd. ||31||


Virinder S. Grewal

Josh martin

Jul 8, 2009
sacramento, CA
first: a path that clears away the religious differences to give a focus on a higher understanding and to make those that follow that path better people.[quote

2nd: the purpose of the Gurbani to be that of uniting a people who were separated more by religion than by anything else. Its purpose was to stop in fighting among neighbors and bring enlightenment to a people more than to people[quote

your examples aren't really that diff, on contrary, both present the same idea;
1. apath that clears away the religious differences(eliminates religous diff)2. uniting a people who were separated more by religion(elimates relig diff)

1.make those that follow that path better people(better people)
2.stop in fighting among neighbors and bring enlightenment(better people)

1.those that follow that path(group of people who follow path)
2.enlightenment to a people(group of people who follow path)

I am sure I missed something. Plz also cite where these two schools of thought come from?


Mar 12, 2009
Re: Gurbani: Its purpose and your perception.

IMHO the purpose is to satisfy individual desire to find truth/God and here are my two cents on the subject;



Human quest for meaningful existence and personal fulfillment can often be obsessive. When honestly examined, it can be seen for what it is -- a misdirected, though perhaps sincere, endeavor to satisfy the desire of the heart to know God; The Truth. We mostly intellectualize Its presence. Whoever fathoms the Akal Purkh cannot behold It, and whoever beholds Akal Purkh cannot fathom It. This is the truth.

ਰੂਪੁ ਨ ਰੇਖ ਨ ਰੰਗੁ ਕਿਛੁ ਤ੍ਰਿਹੁ ਗੁਣ ਤੇ ਪ੍ਰਭ ਭਿੰਨ ॥ ਤਿਸਹਿ ਬੁਝਾਏ ਨਾਨਕਾ ਜਿਸੁ ਹੋਵੈ ਸੁਪ੍ਰਸੰਨ ॥

Roop Na Raykh Na Rang Kichh Tarihu Gun Tay Parabh Bhinn, Tiseh Bujhaa-ay Nankaa Jis Hovai Suparsan.

Akal Purkh has no form, no shape, and no color; and is beyond the three qualities of Maya. They alone understand It, O Nanak, with whom Akal Purkh is pleased. -----Guru Arjan, Raag Gauri, AGGS, Page, 283-17

The absolute Principle/Truth (God) is not a, thing, sound or vibration, not divisible, not diluted or augmented, has no partner or complement, has no form or qualities, but has infinite attributes making It indefinable;

ਬਰਨੁ ਚਿਹਨੁ ਨਾਹੀ ਮੁਖੁ ਨ ਮਾਸਾਰਾ ॥ ਕਹਨੁ ਨ ਜਾਈ ਖੇਲੁ ਤੁਹਾਰਾ ॥

Baran cẖihan nāhī mukẖ na māsārā. Kahan na jā▫ī kẖel ṯuhārā.

Akal Purkh has no color, no sign, no mouth and no beard. I cannot describe Your play. -----Guru Arjan, Raag Suhi, AGGS, Page, 746


To know God (Truth), as It is, not as we may have imagined It to be, needs discerning intellect (ਬਿਬੇਕ ਬੁੱਧੀ), and to have all of our delusions and illusions forever banished. Delusions veil and obscure our perception and experience of God. Delusions are erroneous or invalid beliefs. Illusions are misinterpretations of what is perceived. The primary delusion is that people are human creatures independent of God. This causes them to believe themselves to be mortal beings that are born, endure for a while, and die as part and parcel of Maya, while God (Truth) is beyond those 3 modes; to be realized in the 4rth state of ਤੁਰੀਆਵਸਥਾ.

ਰਜ ਗੁਣ ਤਮ ਗੁਣ ਸਤ ਗੁਣ ਕਹੀਐ ਇਹ ਤੇਰੀ ਸਭ ਮਾਇਆ ॥ ਚਉਥੇ ਪਦ ਕਉ ਜੋ ਨਰੁ ਚੀਨ੍ਹ੍ਹੈ ਤਿਨ੍ਹ੍ਹ ਹੀ ਪਰਮ ਪਦੁ ਪਾਇਆ ॥ Raj GouN Tam GouN Sat GouN Kahee-aa Ayh Tayree Sabh Maya, Cha-uthay Pad Ka-o Jo Nar CheenHai TinH Hee Param Pad Paa-i-aa.

Raajas, the quality of energy and activity; Taamas, the quality of darkness and inertia; and Satvas, the quality of purity and light, are all called the creations of Maya. That man who realizes the fourth state - he alone obtains the supreme state.-----Bhagat Kabir, Raag Kedara, AGGS, Page, 1123-4

To understand the cause of the primary delusion that blinds individual consciousness to the truth, we have to have some understanding of Akal Purkh and the creation process. We can examine the facts for ourselves and awaken to our own realization. And this is precisely what we are supposed to do; for if we do not become knower of what is true, we will have to be content with being believers only. Blind belief by itself does not satisfy the heart's desire to know the Truth, pervading and permeating everything;

ਬ੍ਰਹਮੁ ਪਸਰਿਆ ਬ੍ਰਹਮ ਲੀਲਾ ਗੋਵਿੰਦ ਗੁਣ ਨਿਧਿ ਜਨਿ ਕਹਿਆ ॥ ਸਿਮਰਿ ਸੁਆਮੀ ਅੰਤਰਜਾਮੀ ਹਰਿ ਏਕੁ ਨਾਨਕ ਰਵਿ ਰਹਿਆ ॥

Breham Pasariaa Breham Leela Govind GouN Nidh Jan Kehiaa, Simar Su-aamee Antarjaamee Har Ayk Nanak Rav Rahi-aa.

God created the expanse of the universe, God created the play of the world, and Its humble servants call It the Master of the Universe, the treasure of virtue. Meditate in remembrance on the Master, the Searcher of hearts; O Nanak, Akal Purkh is the One, pervading and permeating all. -----Guru Arjan, Raag Asa, AGGS, Page, 458-18

In the first instance: "This world is nothing but Maya in manifestation." In the second instance: The individual's powers of perception are obscured by Maya, illusions, the results of misinterpretation of what is perceived, and by delusion, untrue beliefs about what is perceived or thought about. A person under the spell of illusion and delusion is ignorant on those matters about which knowledge is lacking, who otherwise may be intelligent.

ਮਾਇਆ ਮੋਹੁ ਮੇਰੈ ਪ੍ਰਭਿ ਕੀਨਾ ਆਪੇ ਭਰਮਿ ਭੁਲਾਏ ॥ ਗੁਰਬਾਣੀ ਇਸੁ ਜਗ ਮਹਿ ਚਾਨਣੁ ਕਰਮਿ ਵਸੈ ਮਨਿ ਆਏ ॥

Maya Mohu Mayrai Prabh Keena Aapay Bharam Bhulaa-ay, Gurbaanee Is Jag Meh Chaanan Karam Vasai Man Aa-ay.

Emotional attachment to Maya is created by God; and It misleads us through illusion and doubt. -----Guru Amardas, Siri Raag, AGGS, Page, 67-9

We all seek to know what constitutes life, how it comes into being, and its fundamental portions that constitute a whole both individually and universally. Some people realize that everything is really an outward representation of subjective forces but desire to know how the spiritual forces of life make the transformation from the invisible into representations that comprise God.

In order to begin such an intellectual journey a human being must first know the self, the vital and fundamental portion that give it the being, the knowledge of the positive and negative forces , and all the associated ramifications. A human being must also understand their corporeal existence and its care, the emotions and their conversion into mental power, and the evolution of mind to spiritual consciousness.

The universe was not produced on a cosmic whim and it is not an illusion. It is not a figment of our imagination and will not disappear when we cease to perceive it. While not an illusion, material realms are illusory because what we ordinarily see is not their entirety. Visual perception involves the reception of electro-magnetic energy by our eyes. This kind of energy travels in waves, which vary in length. Some electromagnetic waves, called gamma rays, are extremely short, measuring only about 4 ten-trillionths of an inch in length. In contrast, electromagnetic waves used for trans-oceanic broadcasts are over 18 miles long. In between are the wave-lengths used for X-rays, infrared radiation, short-wave, television waves, cellular telephone waves, wireless internet waves, and regular broadcast signals.

When we do not clearly perceive and correctly interpret what we see and hear, we are at a disadvantage because we are not then in direct communication with our environment. Most failures to perceive clearly are due to inattention or avoidance; that is, we either do not care to observe or we do not want to do so or we cannot focus or control the mind. We may reject useful information or debate its validity rather than open our minds to the possibility that it is true and, perhaps, of value to us.

According to seers of various enlightenment traditions, the universe is an interaction of cosmic forces with origins in a field of Primal Nature which, in turn, has origins in the single, manifesting field of Supreme Consciousness/Energy we call God. In its primary state it is comprised of the original creative force the Word, space, time, and particles of cosmic force. From this primal Truth all universal manifestations are produced as indicated by Guru Arjan in Raag Gauri;

ਅਖਰ ਮਹਿ ਤ੍ਰਿਭਵਨ ਪ੍ਰਭਿ ਧਾਰੇ ॥ਅਖਰ ਕਰਿ ਕਰਿ ਬੇਦ ਬੀਚਾਰੇ ॥ ਅਖਰ ਸਾਸਤ੍ਰ ਸਿੰਮ੍ਰਿਤਿ ਪੁਰਾਨਾ ॥ਅਖਰ ਨਾਦ ਕਥਨ ਵਖ੍ਯ੍ਯਾਨਾ ॥ਅਖਰ ਮੁਕਤਿ ਜੁਗਤਿ ਭੈ ਭਰਮਾ ॥ ਅਖਰ ਕਰਮ ਕਿਰਤਿ ਸੁਚ ਧਰਮਾ ॥ ਦ੍ਰਿਸਟਿਮਾਨ ਅਖਰ ਹੈ ਜੇਤਾ ॥ ਨਾਨਕ ਪਾਰਬ੍ਰਹਮ ਨਿਰਲੇਪਾ ॥

Akhar Meh Tribhavan Dhaaray, Akhar Kar Kar Bayd Beecharay, Akhar Saastar Simnirat Puraanaa, Akhar Naad Kathan Vakhaanaa, Akhar Mukat Jugat Bhai Bharmaa, Akhar Karam Kirat Souch Dharmaa, Dirsittmaan Akhar Hai Jaytaa, Nanak Paarbraham Nirlaypaa.

In the Word, God established the three worlds and from the Word, the Vedas are contemplated. (Books of 1st age). From the Word, came the Shaastras, Simritees and Puraanas. (Books of 2nd, 3rd & 4rth ages). From the Word, came the sound current of the Naad, speeches and explanations. From the Word, comes the way of liberation from fear and doubt. From the Word, come religious rituals, karma, sacredness and Righteouness. In the visible universe, the Word is seen. O, Nanak, the Supreme Akal Purkh remains unattached and untouched. -----Guru Arjan, Raag Gauri, AGGS, Page, 261

Word in Bible:

In the beginning was the Word, and
The Word was with God,
The same was in the beginning with God.
Lord made all things;
and without Lord was not anything made that was made.
In Lord was life; and the life was the light of men. -----Bible, John (1:1-4)

When the light of the Spirit of God shines on the field of Primal Nature, its reflections become individualized or specialized as consciousness. It being rays of God's consciousness never becomes independent, or separate from God. When consciousness becomes identified with the field of Primal Nature their mutual intuitive powers are diminished, causing them to be deluded. Delusion or partial unconscious-ness results in attachments to the externals. Here the spirit joins the matter as mind and body. This is how individuals become involved with the creation process and proceed to play their varied roles in the drama of life.

From the realm of Primal Nature, creative energy flows outward to manifest the worlds. It produces a Cosmic Mental field sometimes referred to as Cosmic or Universal Mind, and fine, subtle, and gross realms called unfolding of The Absolute Universal Principle.

Guru Nanak ponders on this aspect in Raag Gauri;

ਸਹਜੇ ਆਵੈ ਸਹਜੇ ਜਾਇ॥ ਮਨ ਤੇ ਉਪਜੈ ਮਨ ਮਾਹਿ ਸਮਾਇ ॥ ਗੁਰਮੁਖਿ ਮੁਕਤੋ ਬੰਧੁ ਨ ਪਾਇ ॥ ਸਬਦੁ ਬੀਚਾਰਿ ਛੁਟੈ ਹਰਿ ਨਾਇ ॥ Sehjė āvai sehjė jā¬ė.Man ṯė upjai man māhi samā¬ė.Gurmukẖ mukṯo banḏẖ na pā¬ė.Sabaḏ bīcẖār cẖẖutai har nā¬ė.

With intuitive ease, we come, and with intuitive ease, we depart. From the mind, we originate, and into the mind, we are absorbed. As Guru willed, we are liberated, and are not bound. Contemplating the Word of the Sabd, we are emancipated through the Name of the Akal Purkh.

ਸਬਦਿ ਮਰੈ ਫਿਰਿ ਮਰਣੁ ਨ ਹੋਇ ॥ ਬਿਨੁ ਮੂਏ ਕਿਉ ਪੂਰਾ ਹੋਇ ॥

Sabaḏ marai fir maraṇ na ho¬ė. Bin mū¬ė ki¬o pūrā ho¬ė.

One, who dies in the Word of the Sabd, shall never again have to die. Without such a death, how can one attain perfection? -----Guru Nanak Raag Gauri, AGGS, Page, 152 & 153

Thus multiple trillion particles of supernatural energy become involved with the world manifestation process at various levels. There is no need to feel ashamed about being embodied, or to feel that original involvement with matter was due to intentional willfulness. We became involved because of our participation in the process of cosmic manifestation i.e. God with attributes (ਸਰਗੁਣੁ). However, we do have a choice in the matter of whether we blindly identify with mind and matter or whether we awaken to super conscious levels and Self-realization by again uplifting the mind or consciousness to its source from the matter or body in the state with out attributes (ਨਿਰਗੁਣ) through the teachings contained in Sabd Guru in the 4rth state.

Because God is the only expressive reality of Supreme Consciousness, there is no intelligently directed power in conflict with God's actions. There is no personified evil force attempting to thwart evolutionary processes or tempt individuals away from their spiritual growth path of destined spiritual awakening. It should not be supposed that evil is opposite to the Primary Good (God), because there is no intermediary, so It has no opposite. Any personal problems or challenges one might have are due to lack of right understanding which can result in illusory perceptions and misguided actions. When illusions are banished and right actions are implemented, harmony with the infinite universe results in spiritual growth. Still the Infinite God is beyond the Vedas, Brahma, human or even the perception of a Prophet as pointed out by Guru Arjan in Raag Ramkali;

ਮਹਿਮਾ ਨ ਜਾਨਹਿ ਬੇਦ ॥ਬ੍ਰਹਮੇ ਨਹੀ ਜਾਨਹਿ ਭੇਦ ॥ਅਵਤਾਰ ਨ ਜਾਨਹਿ ਅੰਤੁ ॥ਪਰਮੇਸਰੁ ਪਾਰਬ੍ਰਹਮ ਬੇਅੰਤੁ ॥

Mahimaa Na Jaaneh Bayd, Barahmay Nahee Jaaneh Bhayd, Avatar Na Jaaneh Unt, Parmaysar Parbraham BayUnt.

The Vedas do not know Akal Purkh’s greatness, Brahma does not know It’s mystery, Incarnated beings do not know It’s limit, The Transcendent God, and The Supreme Akal Purkh is infinite (ਅਗਮ ਅਪਾਰ). -----Guru Arjan, Raag Ramkali, AGGS, Page, 894-4 & 5

God is but One, Being, Power, and Substance/Energy in manifestation. God is infinite, without beginning or end, the Only One, which created the universe and the whole Absolute Truth.

ਏਕੋ ਕਰਤਾ ਜਿਨਿ ਜਗੁ ਕੀਆ ॥ ਬਾਝੁ ਕਲਾ ਧਰਿ ਗਗਨੁ ਧਰੀਆ ॥

Ayko Karta Jin Jug Kiya. Bājẖ kalā ḏẖar gagan ḏẖarī▫ā.

There is only One Creator, who created the world, and without any pillars, It supports the earth and the sky. -----Guru Nanak, Raag Basant, AGGS, Page, 1188-13

Trying to conceptualize this reality challenges the intellect because the intellect, being a mental faculty, cannot fully grasp that which transcends it. Even so, intellectual examination of the reality of God is useful because it provides some degree of understanding. It takes one to the edge of the limits of the intellect where intuition is the next unfoldment. God can be known by intuition, which is not a feeling but an insight. Still one might have a feeling or a response when insight unfolds. God is an omnipresent field of consciousness. This is realized by the consciousness established in Self-knowledge to know that the Akal Purkh is in the creation and the creation is in the It.

ਲੋਗਾ ਭਰਮਿ ਨ ਭੂਲਹੁ ਭਾਈ ॥ ਖਾਲਿਕੁ ਖਲਕ ਖਲਕ ਮਹਿ ਖਾਲਿਕੁ ਪੂਰਿ ਰਹਿਓ ਸ੍ਰਬ ਠਾਂਈ ॥

Logaa Bharam Na Bhooloh Bhai, Khalik Khalk Khalk Meh Khalik Poor Rewhip Sarb Thanyee.

O people, O Siblings of Destiny, do not wander deluded by doubt. The Creation is in the Creator, and the Creator is in the Creation, totally pervading and permeating all places.-----Kabir, Raag Parbhati Bhibhas, AGGS, Page, 1350-1

ਦੁਤੀਆ ਦੁਹ ਕਰਿ ਜਾਨੈ ਅੰਗ ॥ ਮਾਇਆ ਬ੍ਰਹਮ ਰਮੈ ਸਭ ਸੰਗ ॥ ਨਾ ਓਹੁ ਬਢੈ ਨ ਘਟਤਾ ਜਾਇ ॥ਅਕੁਲ ਨਿਰੰਜਨ ਏਕੈ ਭਾਇ ॥

Ḏuṯī▫ā ḏuh kar jānai ang. Mā¬i¬ā barahm ramai sabẖ sang. Nā oh badẖai na gẖatṯā jā▫e. Akul niranjan ekai bẖā▫e.

On the second day of the lunar cycle, know that there are two beings within the fiber of the body. Maya and God are blended with everything. God does not increase or decrease, is unknowable and immaculate, and does not change. -----Kabir, Raag Gauri Thiti, AGGS, Page, 343-9

Being a field of consciousness, God is not a person. During early stages of spiritual inquiry it is common for aspirants with a devotional temperament to personalize God as a father, mother, or a higher power which cares for each person. If this is one's approach to understanding and experiencing God, and one's devotion is sincere, a response is drawn from the field of Universal Consciousness that may be interpreted as an answer to prayer. Prayer response, or having needs met without asking for assistance, does not prove that God cares for us. Our understanding of caring is indicated in terms of what one person desires from another. But Akal Purkh is all knowing even without our asking or confessing, as expressed by Guru Arjan in Raag Bilawal:

ਅਨਬੋਲੇ ਕਉ ਤੁਹੀ ਪਛਾਨਹਿ ਜੋ ਜੀਅਨ ਮਹਿ ਹੋਤਾ॥ਰੇ ਮਨ ਕਾਇ ਕਹਾ ਲਉ ਡਹਕਹਿ ਜਉ ਪੇਖਤ ਹੀਸੰਗਿ ਸੁਨਤਾ॥

Unbolay Kaou Tuhee Pachaaneh Jo Jee-an Meh Hota, Ray Man Kaa-ay Kahaa La-o Dehkahi Ja-o Paykhat Hee Sang Suntaa.

You know even what is not said, whatever is even in the unconscious. O mind, why do you deceive others? How long will you do this? The Akal Purkh is with you; Who hears and sees everything. -----Guru Arjan, Raag Bilawal, AGGS, Page, 823-4

The situation and the process do not need to be analyzed and explained: if the relationship satisfies the seeking heart, with results following that is sufficient for most purposes. Complete understanding will unfold with illumination of consciousness. When the reality of God is known, all else that needs to be known will be revealed (self realization).

Because God's nature is what it is, so long as we have even a faint intellectual grasp or partial intuitive insight of the reality of God, there should be no questions in our minds about whether or not God is, loves us, cares for us, approves of us, or wants us to awaken spiritually. All of these come true if one is willing to learn or re-learn and to grow in knowledge and grace. A contrasting condition, is self-defeating, and is reflected in an attitude of individual superiority which may be expressed as arrogance and denial of any need for a relationship with a Higher Power.

ਸਾਹਿਬ ਸੇਤੀ ਹੁਕਮੁ ਨ ਚਲੈ ਕਹੀ ਬਣੈ ਅਰਦਾਸਿ ॥ ਕੂੜਿ ਕਮਾਣੈ ਕੂੜੋ ਹੋਵੈ ਨਾਨਕ ਸਿਫਤਿ ਵਿਗਾਸਿ ॥

Sāhib sėṯī hukam na cẖalai kahī baṇai arḏās. Kūṛ kamāṇai kūṛo hovai Nānak sifaṯ vigās.

No one can issue commands to the Master; offer instead humble prayers. Practicing falsehood, only falsehood is obtained. O Nanak, through the Akal,Purkh's Praise, one blossoms forth. -----Guru Angad, Raag Asa, AGGS, Page, 474-13

Guru Gobind Singh on Akal Purkh, The Truth;

ਸੱਤਿ ਸਦੈਵ ਸਰੂਪ ਸਤਬ੍ਰਤ ਆਦਿ ਅਨਾਦਿ ਅਗਾਧ ਅਜੈ ਹੈ ॥ ਦਾਨ ਦਯਾ ਦਮ ਸੰਜਮ ਨੇਮ ਜੱਤ ਬ੍ਰਤ ਸੀਲ ਸੁਬ੍ਰਿਤ ਅਬੈ ਹੈ ॥ ਆਦਿ ਅਨੀਲ ਅਨਾਦਿ ਅਨਾਹਦ ਆਪਿ ਅਦ੍ਵੈਖ ਅਭੇਵ ਅਭੈ ਹੈ ॥ ਰੂਪ ਅਰੂਪ ਅਰੇਖ ਜਰਾਰਦਨ ਦੀਨ ਦਯਾਲ ਕ੍ਰਿਪਾਲ ਭਏ ਹੈ ॥

Akal Purkh is ever Beautiful, Truth-incarnate, Pledged to truth, the Primal One Beginning less, Unfathomable and Unconquerable; It is comprehended through Its qualities of Charitableness, Mercifulness, Austerity, Restraint, Observances, Kindliness and Generosity. Akal Purkh is Primal, Blemish less, beginning less, Malice less, Limitless, Indiscriminate and Fearless; and is the Formless, Mark less, Akal Purkh Protector of the lowly and ever compassionate.

ਆਦਿ ਅਦ੍ਵੈਖ ਅਭੇਖ ਮਹਾ ਪ੍ਰਭ ਸੱਤਿ ਸਰੂਪ ਸੁ ਜੋਤ ਪ੍ਰਕਾਸੀ ॥ ਪੂਰ ਰਹਯੋ ਸਭ ਹੀ ਘਟ ਕੈ ਪਟ ਤੱਤ ਸਮਾਧਿ ਸਮਾਧਿ ਸੁਭਾਵ ਪ੍ਰਨਾਸੀ ॥ ਆਦਿ ਜੁਗਾਦਿ ਜਗਾਦਿ ਤੁਹੀ ਪ੍ਰਭ ਫੈਲ ਰਹਯੋ ਸਭ ਅੰਤਰਿ ਬਾਸੀ ॥ ਦੀਨ ਦਯਾਲ ਕ੍ਰਿਪਾਲ ਕ੍ਰਿਪਾ ਕਰ ਆਦਿ ਅਜੋਨਿ ਅਜੈ ਅਬਿਨਾਸੀ ॥

That great Akal Purkh is Primal, Blemish less, Guise less, Truth-incarnate and ever-effulgent Light; the essence in Absolute Meditation is the Destroyer of all and Pervades in every heart; O, Akal Purkh! Thou are the Primal, from the beginning of the sages; thou pervades everywhere in everyone; Thou art the Protector of the lowly, Merciful, Graceful, Primal, Unborn and Eternal.3.

ਆਦਿ ਅਭੇਖ ਅਛੇਦ ਸਦਾ ਪ੍ਰਭ ਬੇਦ ਕਤੇਬਨਿ ਭੇਦੁ ਨ ਪਾਯੋ ॥ ਦੀਨ ਦਯਾਲ ਕ੍ਰਿਪਾਲ ਕ੍ਰਿਪਾਨਿਧਿ ਸੱਤਿ ਸਦੈਵ ਸਭੈ ਘਟ ਛਾਯੋ ॥ ਸ਼ੇਸ਼ ਸੁਰੇਸ਼ ਗਣੇਸ਼ ਮਹੇਸੁਰ ਗਾਹਿ ਫਿਰੈ ਸ੍ਰੁਤਿ ਥਾਹ ਨ ਆਯੋ ॥ ਰੇ ਮਨ ਮੂੜ ਅਗੂੜ ਇਸੋ ਪ੍ਰਭ ਤੈ ਕਿਹ ਕਾਜਿ ਕਹੋ ਬਿਸਰਾਯੋ ॥

Thou art the Primal, Guise less, Invincible and Eternal; the Vedas and the Semitic holy texts could not know Thy Mystery; O protector of the lowly, O compassionate and Treasure of Mercy Akal Purkh! Thou art Ever Truth and Pervades in all; Sheshnaga, Indra, Gandesha, Shiva and also the Shrutis (Vedas) could not know Thy Mystery; O my foolish mind! Why have you forgotten such an Akal Purkh?

ਅੱਚੁਤ ਆਦਿ ਅਨੀਲ ਅਨਾਹਦ ਸੱਤ ਸਰੂਪ ਸਦੈਵ ਬਖਾਨੇ ॥ ਆਦਿ ਅਜੋਨਿ ਅਜਾਇ ਜਰਾ ਬਿਨੁ ਪਰਮ ਪੁਨੀਤ ਪਰੰਪਰ ਮਾਨੇ ॥ ਸਿੱਧ ਸ੍ਵਯੰਭੂ ਪ੍ਰਸਿੱਧ ਸਭੈ ਜਗ ਏਕ ਹੀ ਠੌਰ ਅਨੇਕ ਬਖਾਨੇ ॥ ਰੇ ਮਨ ਰੰਕ ਕਲੰਕ ਬਿਨਾ ਹਰਿ ਤੈ ਕਿਹ ਕਾਰਣ ਤੇ ਨ ਪਛਾਨੇ ॥

Akal Purkh is described as Eternal, Beginning less, Blemish less, Limitless, Invincible and Truth-incarnate, and is Powerful, Effulgent, known throughout the world; Its mention has been made in various ways at the same place; O my poor mind ! Why do you not recognize that Blemish less Akal Purkh?------Guru Gobind Singh, Sawayeeas, DG, 712


God is truth. God is freedom from any attachment, agitation from passions, aversion or delusion. The ultimate truth is in being one with God. This true profit or merchandize (ਖੇਪ), is earned through Its Grace. The purchase of this profit is the main purpose of having a human experience in this world, as indicated by Guru Arjan in Raag Gauri Poorbi & Sukhmani:

ਜਾ ਕਉ ਆਏ ਸੋਈ ਬਿਹਾਝਹੁ ਹਰਿ ਗੁਰ ਤੇ ਮਨਹਿ ਬਸੇਰਾ ॥ ਨਿਜ ਘਰਿ ਮਹਲੁ ਪਾਵਹੁ ਸੁਖ ਸਹਜੇ ਬਹੁਰਿ ਨ ਹੋਇਗੋ ਫੇਰਾ ॥

Jā ka¬o ā¬ė so¬ī bihājẖahu har gur ṯė maneh basėrā. Nij gẖar mahal pāvhu sukẖ sėhje bahur na ho▫igo ferā.

Purchase only that for which you have come into the world, and through the Guru, the Akal Purkh shall dwell within your mind. Within the home of your own inner being, you shall obtain the Mansion of the Akal Purkh's Presence with intuitive ease. You shall not be consigned again to wandering. -----Guru Arjan, Raag Gauri Poorbi, AGGS, Page, 13-17

ਸਚੁ ਵਾਪਾਰੁ ਕਰਹੁ ਵਾਪਾਰੀ ॥ ਦਰਗਹ ਨਿਬਹੈ ਖੇਪ ਤੁਮਾਰੀ ॥ ਏਕਾ ਟੇਕ ਰਖਹੁ ਮਨ ਮਾਹਿ ॥ ਨਾਨਕ ਬਹੁਰਿ ਨ ਆਵਹਿ ਜਾਹਿ ॥

Such Vapaar Karoh Vaparee, Dargeh Nibhe Khep Tumari, Aykaa Tayk Rakhahu Man Maahi, Nanak Bahur Na Aavahi Jaahi.

Deal in the true trade, O trader, and your merchandise shall be safe in the Court of the Akal Purkh. Keep the Support of the One in your mind. O Nanak, you shall not have to come and go again. -----Guru Arjan, Gauri Sukhmani, AGGS, Page, 293-6

Virinder S. Grewal


ਨਾਮ ਤੇਰੇ ਕੀ ਜੋਤਿ ਲਗਾਈ (Previously namjap)
Jul 14, 2007
In the 25th Century, GE humans and cyborgs would be recreating the music known as Raag Suhi as quoted here.
Akal Purkh has no color, no sign, no mouth and no beard. I cannot describe Your play. -----Guru Arjan, Raag Suhi, AGGS, Page, 746
But they will be immersed and absorbed in the music as we are right now. See video.

YouTube - Bhai Maninder Singh (Sri Nagar Wale) - Bhagta Ki Tek Tu

Page 746, Line 17
ਭਗਤਾ ਕੀ ਟੇਕ ਤੂੰ ਸੰਤਾ ਕੀ ਓਟ ਤੂੰ ਸਚਾ ਸਿਰਜਨਹਾਰਾ ॥੧॥ ਰਹਾਉ ॥
भगता की टेक तूं संता की ओट तूं सचा सिरजनहारा ॥१॥ रहाउ ॥
Bẖagṯā kī tek ṯūʼn sanṯā kī ot ṯūʼn sacẖā sirjanhārā. ||1|| rahā▫o.
You are the Support of Your devotees, and the Shelter of the Saints, O True Creator Lord. ||1||Pause||
Guru Arjan Dev - [SIZE=-1]view Shabad/Paurhi/Salok[/SIZE]
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