by Baldev Singh

G.B. Singh has already written two letters explaining some problems in the article authored by Reverend Zekveld (www.sikhspectrum.com, August-October, 2005). Like G.B Singh, I too express my thanks to the Reverend for sharing his article with us. For the understanding and discussion of Nanakian philosophy (Gurmat), Aad Guru Granth Sahib (AGGS) is the only authentic source; not what others have written about it, which is the case most often encountered. In the last issue of the SikhSpectrum, G.B. Singh has described the attributes of Biblical God straight from the Hebrew and Christian texts of the Bible whereas Reverend Tony Zekveld has used the writings and interpretation of others (Hindus, Christians and others) to describe Guru Nanak’s God. That is why his article contains many erroneous statements and misinterpretations. It is beyond the scope of this article to respond to all of them, therefore, I am discussing only a few that clearly show the Reverend’s misunderstanding, misinterpretation or ignorance of Gurmat.

1.  The Granth Sahib states the simple fact that God created the universe. How and why He created no one knows. Furthermore, by the immanence of God, the Sikh means that the universe is "an emanation of God, who willed its existence," like a spider, which emits its own web from itself. Sikhs, therefore, do not have any difficulty with the scientific theories of evolution….

I find this statement amusing. What the reverend is trying to say? Is he trying to scare ignorant and simple-minded people just because Sikhs believe in scientific validity of evolution? While the Biblical God is opposed to the idea of evolution of life, Nanakian philosophy (Gurmat) supports it. While fundamentalist Christians oppose the teaching of evolution in the twenty-first century, Guru Nanak discussed it five centuries ago, about 350 years before Charles Darwin. Moreover, the Creator according to Guru Nanak is Itself evolving as in the very act of creation of the Cosmos when the Transcendent became Immanent-the Invisible became Visible-the Unmanifest became Manifest.

According to Guru Nanak for an immeasurable length of time there was darkness and the Creator with inherent Hukam (Cosmic or Universal Law) was in transcendent mode filling the void like fog fills space. And then at some moment according to the Cosmic Law, the Cosmos was brought into being with infusion of Cosmic-consciousness (also referred to as Spirit, Light, God-consciousness or the transcendent nature of the Creator) (AGGS, M 1, p. 1035). In its total content the Creator remains the same (constant), neither It increases nor decreases, which is consistent with what modern physics says about the relationship between energy and matter expressed by Einstein’s formula E=MC².

The creation of the Cosmos is a mystery and a matter of wonder. According to Guru Nanak creation is a support for the Creator, Who expresses Itself in Its creation (AGGS, M 1, p. 463). The Creator is continuously evolving in Its immanent form - the Cosmos, and so is our planet Earth and the life on it:

”Only fools quarrel over the partaking of flesh, as they do not have knowledge and understanding of the subject. They do not understand that both flesh and non-flesh diet come from living things. They do not know that water is the source of all life. Both, animal and plant life evolved in water from a common source” (AGGS, M 1, p. 1289).

“The Creator created the air, air produced water and water created the world of life with God-Consciousness” (Cosmic-consciousness)(AGGS, M 1, p. 19).

On the question of evolution, Guru Arjun (fifth Nanak) couldn’t have spoken more clearly than these words about 250 years before Charles Darwin: “

Homo sapiens evolved through countless forms of life like other species - ants, worms, moths, fish, elephants, dears, snakes and domestic animals like horses and bullocks- starting from inanimate matter, the basic elements. It took a very long time for human life to evolve as it passed through innumerable forms of life. That is why he urges that human birth is a great blessing, as it the only opportunity to comprehend the Creator and realize It” (AGGS, M 5, p. 176).

Guru Nanak also postulated that in the Cosmos there are other planets with life. “You alone are the True Lord of mine and of other beings of countless worlds (AGGS, M 1, p. 15). There is life in water, on land, in the universe and life within life” (AGGS, M 1, p. 466).

2.   “Because Sikhism is a reform movement within Hinduism, this statement from the Mool Mantar must also be understood from the Hindu context. Hindus teach the doctrine of the avatars, the descent of the gods to earth in human form.”

Guru Nanak rejected all the essentials of Hinduism like incarnation of God, hell and heaven, transmigration, caste system and karma. On the other hand Christianity shares several common traits with Hinduism like incarnation of God, hell and heaven, miracles, demons, Satan, angels, and other kinds of ghosts. Guru Nanak also rejected the concept of salvation preached by the Semitic and the Indian religions. I hope my Christian friends would pardon me for saying that Christianity is the grandchild of Hinduism! As a matter of fact Guru Nanak rejected all earlier religious traditions when he declared:

God is beyond the scope of Hindu and Semitic texts. Neither the Vedas (four Hindu texts) nor the four Kateba [Semitic texts: the Torah, the Zabur (Psalms), the Injil (Gospel), and the Quran] know the mystery of the Creator (AGGS, M 1, p. 1021).

3.   Reverend Zekveld quoted a stanza from “Dasam Granth”, which he ascribes to Guru Gobind Singh whom he erroneously calls “Padshahi 20.” He is also in error when he claims that this stanza is from Granth Sahib.

Dasam Granth is not the work of Guru Gobind Singh; rather it was the British East India Company that hired Mahants (priests/monks) of Takhat Patna to write the Dasam Granth. Dasam Granth has been the favorite tool of Christian missionaries and Hindu writers for the misinterpretation and distortion of Sikhism. The British and the missionaries played a major role in the subversion of Nanakian philosophy. After the annexation of Punjab Kingdom, the British took Maharaja Dalip Singh, a ten year old boy, from his mother, put him in the custody of missionaries and converted him to Christianity. They took control of gurdwaras (Sikh places of worship) and made Hindu priests and caretakers in-charge whereas not a single Hindu temple or a mosque was touched in the entire British Indian Empire.

4.   This begs the question, of course, "If God is without fear and enmity," then why is it that the Sikh fears doing bad? How do they account for their own deep spiritual unrest? Moreover, how does one account for what we read in their own writings that God cuts the head of the devil? Note these lines from the Padshahi in the Granth Sahib.

The Reverend asks, “Why the Sikhs fear doing bad things if their God is without fear and enmity?” The answer to this question is on the opening page of AGGS in the first stanza of Guru Nanak’s composition called Japu. The primary purpose of human life is to be one with God by becoming a gurmukh (a God-centered being), which requires living in harmony with God’s Hukam (Universal Law). Moreover, civilized society demands of its members to be law-abiding and upright citizens. Sikhs, who have been misled about Gurmat, are the ones who suffer from spiritual unrest, not those who understand and practice Gurmat. Moreover, if the Reverend would look around, he will find that spiritual unrest is everywhere including Christians. Second, here again the Reverend is talking about Dasam Granth, which is not the work of Guru Gobind Singh.

5.  The concept of "grace" here must also be understood in the context of Hinduism. Because Sikhism is a particular kind of "guru cult," an adequate concept for their term of grace is "darshan" or "the guru’s glance”.

Here the Reverend has given a literal interpretation of “grace”. Grace in Gurmat means the benevolence of the Creator towards creation. The very act of creation is grace. Being born as a human is grace. The Creator has endowed mankind with superior intellect, critical thinking and conscience, this is what grace means in Nanakian philosophy (Gurmat). He has also made errors in the interpretation of the opening verse of AGGS, which is the foundation of Nanakian philosophy (Gurmat).

6.   Talking about his own faith, Reverend Zekveld has made the following claim about Biblical God and Jesus Christ:

“The Bible says that if we do not begin with Biblical God, neither will we end up with Him. There may be a way that seems right to you, but its end is the way of death. The Biblical God – He is true and living God. The Bible says that all things were created through Jesus Christ, Who is God, who is called Word. The only way we can know the Biblical God, the true living God is by believing in Jesus. God has revealed Himself in Jesus. He (Jesus) has made Him known.”

Nanakian philosophy (the teachings of Aad Guru Granth Sahib - Gurmat) categorically rejects incarnation of God in human or any living form and the concept of virgin birth, resurrection, demons (Satan), angels (Holy Ghost) and the Biblical concept of sin.

Satguru (God) is Niranjan - beyond Maya (material world)). Do not believe that It is in the form of man (AGGS, M 5, p 895). May that mouth burn, which says that God incarnates (AGGS, M 5, p. 1136)?

Contrary to the Christian belief that humans are born sinners, Gurmat makes it abundantly clear that the Creator has blessed humans with God-consciousness (conscience). It is only when one loses touch with God-consciousness and becomes alienated that one commits a sin.

”O, my mid the Universal Light (God-consciousness) is within you, ponder and recognize the source of your origin” (AGGS, M 3, p. 441).

”People do not become virtuous or sinners by calling them so. It is their deeds that determine whether they are virtuous or sinners. It is their deeds that determine their union or separation from God. One reaps what one sows. One should conduct oneself according to the Hukam (Universal Law), says Nanak” (AGGS, M 1, p. 4).

“The Infinite Lord created human body with beautiful features from father and mother’s blood (semen and eggs) (AGGS, M 1, p. 1022). Mother and father create a child through sexual union according to the Hukam (Universal Law) - biology of reproduction of life” (AGGS, M 1, p. 989).

“Salvation can’t be obtained without remembering God, as a child can’t be produced without the sexual union of mother and father” (AGGS, Kabir, p. 872).

Birth and death are natural, as it is the Hukam, which causes birth and death (biology of death and birth) (AGGS, M 1, p. 472).

Kabir, human birth is difficult to attain because the dead person is not born again like a ripe fruit fallen on the ground does not get attached to the branch again (AGGS, Kabir, p. 1366).

7.   Guru Nanak rejected Biblical God, as this God is a tribal god - an exclusive God. For Guru Nanak the Creator is “One and Only” and humankind being Its creation is also one. This is in contrast to the belief in Biblical God that leads to balkanization or disintegration of humankind. The thoughts of many sages of diverse background that are compatible with Gurmat are incorporated in the AGGS, however, there are no quotes from the texts of Semitic and Hindu religions, as these religions are based on the concept of an “exclusive God”.

In addition to the millions of gods, Hindus also believe in a God who communicates only through the Brahmins; then there is a God for the chosen people, the Jews. Christian God is approachable only through his chosen son Jesus Christ. For the Muslim, Mohammed is the last and final in a long line of Prophets of Allah (God) and they claim that theirs is the only true prophetic religion.

The God described in AGGS is accessible to all seekers of “Truth” irrespective of their creed, caste, gender, color, ethnicity and geographical consideration. Guru Nanak did not assign any specific name or gender to God. He used both Hindu and Muslim names for God. Most often in the AGGS God is described by Its attributes or simply as One or You or Oh meaning that or he/she.

My Master is One, hey brother, the Almighty is One and Only (AGGS, M 1, p. 350). The true Guru (God) has made me see that the One is in every thing and every thing is in One (AGGS, M 1, p. 907). When I realised the True One within, then I saw It without. Nanak, the Almighty pervades everywhere and in every pore of the creation (AGGS, M 5, p. 966). Hey, fellow seeker there is one Father and we all are His progeny (AGGS, M 5, p. 611).

Nanak says, “A True Guru (God) brings all together (AGGS, M 1, p. 72).” All are partners in Your commonwealth, You do not look at anyone as a stranger (AGGS, M 5, p. 97). Within all there is Light and It is Your Light which is in all (AGGS, M 1, p. 663).

O kazi (Muslim magistrate) think it over dispassionately that Allah resides within all. Kabir proclaims loudly that the same God is within both Hindus and Muslims (AGGS, Kabir, p 483). You are my father, You are my mother, You are my relative and You are my friend (AGGS, M 5, p. 103).

In a hymns addressed to a Muslim Guru Nanak says,

“The mere fact of subscribing to the faith of Prophet Muhammad ensures nothing, neither paradise nor salvation because Allah is inscrutable and It’s grace cannot be taken for granted. Allah does not consult any one when It makes or unmakes, or when It gives or takes away. Allah alone knows Its qudrat (nature), It alone is the doer. It watches everyone and bestows Its grace whomever It wills (AGGS, M 1, p. 53).

“Mere talk does not lead to paradise; salvation lies in right conduct. If you add spice to unlawfully earned food, it does not become lawful (Halal). Falsehood begets only falsehood (AGGS, M 1, p. 141).” Truth is higher than every thing but higher still is truthful living (AGGS, M 1, p. 62).

In the AGGS God has been described as infinite and ineffable again and again. In totality, God is beyond human reach and comprehension. To emphasize this point Guru Nanak says: “How many people are attempting to describe the greatness of God and how many have passed away doing the same? If God were to create as many more as already created, even then they would not be able to describe the greatness of God (AGGS, Japu, p. 6).”

However Guru Nanak describes many of attributes of God, that humans can comprehend and he wants people to practice these attributes in their life so that they could become God-like (gurmukh). In Aad Guru Granth Sahib it has been emphasized again and again that human birth is a great blessing (grace) of the Creator and this is the only chance to realize It.

This is your opportunity, this is your turn to meet God, ponder and seek within (AGGS, Kabir, p. 1159). Being born, as a human is a blessing, take advantage, as this is your opportunity to meet God (AGGS, M, 5, p. 378). Don’t look to the past, make efforts to move ahead. This is the only chance to meet God because you won’t be born again (AGGS, M 5, p. 1096). Guru’s teaching is like nectar that imparts immortality; one who imbibes it becomes God-conscious. Why should one, who wants to have a glimpse of the Beloved bother about the paradise (AGGS, M I, p. 360)?

I don’t crave for worldly kingdom or salvation (going to heaven); I crave for the comfort of meditating on God’s excellences. Whereas others search for Brahma, Shiv, Sidhs, Munis and Indra (Hindu deities), I yearn for the glimpse of the Lord (AGGS, M 5, p. 534).

All want the luxury of heaven through salvation and continuously hope for it. But the devotees who long for a glimpse of God, do not want that salvation, they are satisfied by imbibing Its excellences (AGGS, M 4, p. 1324).

Kabir says, “The merciful true Guru (God) has saved me from the temptations of heaven and the fear of hell. I am enjoying the pleasure of imbibing Its virtues continuously (AGGS, Kabir, p. 1370).

”Let your daily actions be the field, sow the seed of Word and water it daily with truth. Work hard like a farmer and grow a crop of firm belief. O ignorant one, then you would understand the meaning of hell and heaven,” says Nanak (AGGS, M 1, p. 24). Wherever Your praises are sung is heaven and it is You who kindle devotion in the seeker (AGGS, M 5, p. 745).

“Where people are engrossed in worldly pleasures and forget the Almighty is a desolate place called hell,” says Nanak (AGGS, M 5, p. 707).

8.   In the opening verse of AGGS, commonly and erroneously called “Mool Mantar”, Guru Nanak has described some of the attributes of God, which constitute the foundation of Nanakian philosophy:

One and Only That is infinite and ineffable – Truth is Its name, Creator, Omnipresent, Sovereign, Without enmity, Timeless Entity (unaffected by time), Beyond birth and death, Created by Itself, Enlightner and Bounteous.

Further down on the same page in the beginning of his composition of Japu, Guru Nanak has used the word Sach, meaning Truth for God and has emphasized Its eternal nature. “Truth is primordial, It existed in the primal age, It exists now and It will exist forever,” proclaims Nanak.

Then in the first stanza of Japu he has explained the purpose of human life by asking:

“How could one become a sachiara (truthful)-–Godlike (gurmukh, God-centered being)? And how could one get rid of ignorance and falsehood, which prevents one from becoming a sachiara?” “Living in harmony with Hukam (Universal Law) is the answer,” says Nanak (AGGS, Japu, p. 1). How could one get rid of ignorance and falsehood? Through knowledge based on Truth.

When the yogis asked Guru Nanak, “Who is your Guru or whose disciple are you?” “Sabad (Truth, Divine knowledge) is the Guru and my mind, which is focussed on the Sabad and comprehends it, is the disciple,” replied Guru Nanak (AGGS, M 1, and pp. 942-43).

For Guru Nanak, God is knowledge and the source of all knowledge. God’s creation, the Cosmos is the laboratory where one gathers this knowledge. What is needed to understand Hukam? It is knowledge based on Truth. So a sachiara is one who understands the Hukam. Who understood the Hukam, Galileo
or the Pope? In my opinion it was Galileo who understood Hukam, which makes him a sachiara. A sachiara (gurmukh) is called jiwan mukta (liberated one), one who is one with God and this is called salvation in Nanakian philosophy.

9.   Guru Nanak rejected the notion that God performs miracles. God according to Guru Nanak is a rational Being. The Cosmos is sustained and supported according to God’s Hukam (Universal Law). Everything is subject to Hukam and nothing is beyond it (AGGS, Japu, p. 1). Every action and reaction and happening occurs according to Hukam, which is immutable and it controls the entire activity of the Cosmos. It is the ignorance of Hukam that makes people say that such a phenomenon, or occurrence is a miracle.

Belief in Biblical God requires blind faith whereas Guru Nanak insists on bibek budhi (discerning intellect, critical thinking).

First, evaluate a substance and then buy it. In other words, first evaluate an idea or a philosophy (teachings or religion) then accept it (AGGS, M 1, p. 1410).

Give utmost importance to deliberation and discussion of Guru’s teaching (AGGS, M 1, p. 904).

That is not wisdom, which is wasted in useless pursuits. Use wisdom and reason in the worship of God and practice of charity. Learn through intelligent reading and earn respect through intelligent conduct. This is the right path, whereas others lead to devilish ways, says Nanak. (AGGS, M 1, p. 1245).

One who applies discerning intellect can understand the subject in its real perspective (AGGS, M 5, p. 285). One who is endowed with discerning intellect is indeed a wealthy person (AGGS, M 5, p. 1150).

A researcher makes a steady progress while the one who moves aimlessly from topic to topic gets nowhere (AGGS, M 1, p. 1255).

Do not live a life of isolation; interact with others. Keep learning from others and teaching others as long as there is breath of life (AGGS, M 5, p. 661).

Guru Nanak rejected asceticism and celibacy; and advocated and emphasized active and creative householder life for the realization of God. Why should he beg who claims to dwell on God (AGGS, M 1, p. 953)? Never touch the feet of those who claim to be spiritual but live on charity (AGGS, M 1, p 1245). One who works hard to make an honest living and practices charity finds the righteous path (AGGS, M 1, p. 1245. Truthful is the one who practices truth, compassion and charity (AGGS, M 1, p. 468).

10.   While the custodian of Christianity were investing despots with “divine rights’, Guru Nanak denounced bigoted and cruel rulers of India and their allies. He called for the establishment of a just rule - Halemi Raj (the rule of humility and benevolence). Nanakian philosophy (Gurmat) postulates that the ultimate source of spiritual as well as temporal power is Godhead.

Only a gurmukh (God-centered being), who has control over - lust, anger, greed, attachment and arrogance, deserves to sit on the throne (AGGS, M 1, p. 1039).

The Benevolent One has now issued a decree that no one is persecuted. All live happily in peace under the Halemi Raj (AGGS, M 5, p. 74).

Guru Nanak found that the masses were confronting three formidable problems: lack of morality (alienation from God) grinding poverty and the tyranny of the ruler (AGGS, M 1, p. 1256). Guru Nanak launched a campaign to educate the masses to fight these problems.

The rulers are like ferocious tigers and their officials as wild dogs, who harass and persecute the innocent subjects (AGGS, M, 1, p. 1288). Unless the petitioner bribes, even the king does not accept the petition. If someone petitions in the name of God (justice), nobody listens (AGGS, M 1. p. 350). The kings perform religious duties for selfish interests and practice charity for heavenly rewards (AGGS, M 1, p. 1024). The subjects are ignorant due to lack of knowledge and victimized by official corruption (AGGS, M 1, p. 468).

Khatris have abdicated their duties. Instead they have adopted the language and manners of their masters (Muslims)) whom they call Malesh in private (the polluted ones). The whole society has degenerated abdicating moral obligations (AGGS, M 1, p. 663).

You (Khatri official) are taxing the cow and Brahman whom you worship; you are mistaken if you think that cow-dung coating of your kitchen would absolve you of your sins. You wear a mark on your forehead, a dhoti (cloth worn around the waist) and tell beads, but you are working for the Malesh to make a living. Give up this hypocrisy (AGGS, M 1, p. 471)!

Commenting on the atrocities committed on the Hindu masses by bigoted Muslim rulers, Guru Nanak exposed the nexus between Muslim rulers, Khatris and Brahmins in a biting political satire. It was the Muslim ruler, who was responsible for the persecution of Hindu masses, but Khatri officials executed the orders of their master, and the Brahmin priests approved the doings of the Khatris.

The man-eater performs Namaz (Muslim prayer). The one who carves out the flesh for him wears the sacred thread around his neck (Khatri). The Brahman blows the conch in the Khatri’s house to sanctify his doings (AGGS, M 1, p. 471).

11.   The followers of Biblical God long for the heaven where Jesus resides with his Father whereas Guru Nanak says that our planet, Earth, is the place for the gurmukh (God-centered being).

It is for the gurmukh that God has fashioned this Earth (AGGS, M 1, p. 941) to practice righteousness (AGGS, M 1, p. 1033) and to serve God (AGGS, M 1, p. 142).

Solution to Human Predicament

There are two types of human activities, the ones that bring about union with God and others that cause separation from God (AGGS, Japu, p. 6). Those who find union with God are called gurmukh (God-centered beings) and ones who are separated from God are called manmukh (self-centered beings). A gurmukh is a person, who dwells on God’s attributes constantly (AGGS, M 1, p. 942) and lives in harmony with Hukam (AGGS, M 4, p. 1423) whereas a manmukh is a degenerate person (AGGS, M 1, p. 1034) and does every thing according to his/her own will (AGGS, M 3, p. 1068).

A gurmukh sees God everywhere and in each living being whereas a manmukh is blind to God. gurmukh ’s actions are consistent with God’s Hukam whereas Haumen (Self-centeredness) controls manmukh ’s actions. Gurmat advises us not to become slave to Haumen and the five passions – sexual drive, anger, greed, attachment and ego/arrogance (AGGS, M 3, p. 113).

Rather, it wants us to make Haumen and the five passions subservient by exercising restraint (AGGS, M 1, p. 117), so that we may channel our energies and talents to positive thinking and creative activities. One who achieves this objective conquers the world (AGGS, Japu, p. 6).

Hope is not lost for a manmukh . God is gracious, loving and forgiving. By following Guru’s way of Naam Simran (constant focus on God’s attributes) a manmukh can find the way to God (AGGS, M 5, p. 810). Praying to God with great humility and deep love cleans the inner self of impurities. This process gives one the inner strength to control one’s passions and Haumen . Slowly and steadily one progresses to a stage of spiritual advancement where Haumen and the five passions are restrained and one becomes a gurmukh.

Conclusion

God, the Creator as presented in the Aad Guru Granth Sahib is rational, benevolent, loving, merciful and forgiving. It embraces all seekers of “Truth” with a bear hug, irrespective of their creed, caste, gender, color, ethnicity and geographical consideration. All are partners in It’s commonwealth and It does not look at anyone as a stranger (AGGS, M 5, p. 97). Enmity to none, nor we consider anyone stranger, getting along with all is our creed (AGGS, M 5, p. 1299). Is it any wonder then why Sikh congregational prayer (Ardas) ends with a plea for the well-being of all (sarbat da bhala).


Copyright©2005 Baldev Singh. About the author