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Sikh Research and Education Center: Articles on Sri Dasam Granth Sahib:

The Physical Form of Waheguru (God)


The Physical Form of Waheguru (God)

We are unable to reprint G.S.Kala Afghana's objections on this web site due to the recent ban on publishing his works, our reply is below:

The critics appear to have a very shallow knowledge of both Sri Guru Granth Sahib, as well as Sri Dasam Granth Sahib, for the following reason; instead of humbly seeking clarification for their doubts, they have jumped to their own conclusion in ridiculing the Divine Compositions of Sri Guru Gobind Singh Jee, who was none other than Guru Nanak in his Tenth manifestion. The Gurbani is of Sri Akal Purkh (God). They should have exercised some discipline in taking the venture in ridiculing their Creator Lord – Absurdity could not go farther.

God is Formless, has no begining and no end, not born of any parents, has no wife, son, daughter or any other relations. Before the creation, Formless God alone was in existence and was in meditation of the Values. When He desired to witness those Values, which He held , He created the Universe by Utterance of One Word (Sabad). This Word spread with unspeakable speed, turned into Light (Jot), which created Matter of Five Elements, of 3 Modes (Satto Gun, Rajo Gun & Tamo Gun), thus created various worlds, oceans, space, heavenly bodies, and living beings, of four kinds; womb born, egg born, seed born (vegetation) and sweat born, bacterias etc. Sri Guru Nanak teaches us in Sri Rag, p. 19 SGGS -

“From the True Lord came the air, and from the air came water. From water, He created the three spheres of Creation; in each and every heart He has infused His Light (Jot). The Immaculate Lord does not become polluted. Attuned to Him, one receives honor . 3 .”
God’s JOT abides in each of the creature, which is the source of Life, the body of creatures is from the Matter He created, which creates various the 5 insticts of Mind – it is He Who creates both the body and the mind from His Jot. Everything is created by God alone; it is He Who motivates creatures to act in the way He desires. In actuality He alone is the Doer (Karta Purkh) in all; All the material world and life that IS SEEN IS ONLY His manifestation, and His show.

All Excellences that are witnessed in creatures are actually His attributes. No creature, how high he may be considered, is the creator of anything in him, or the doer of bit of the thing he is capable of or he performs. If God’s Jot is not there in him, he becomes a non-entity, dead one.

In Rag Gond, p. 862, of Guru Granth, Guru Arjan Dev teaches us -

“He is the Creator of all, He is the Enjoyer of all. 1 . Pause .
The Creator listens, and the Creator sees. The Creator is unseen, and the Creator is seen. The Creator forms, and the Creator destroys. The Creator touches, and the Creator is detached. 1 .
The Creator is the One who speaks, and the Creator is the One who understands. The Creator comes, and the Creator also goes. The Creator is absolute and without qualities; the Creator is related, with the most excellent qualities. By Guru's (God in us) Grace, Nanak looks upon all the same. 2 . 1 .”
Sri Guru Arjan Dev Jee in the above quoted stanza, clearly states that God is the only Creator of everything, and also He alone Destroys, none else. All attributes of God are His Functional Qualities. Both the Granths specifically state this fact. In Jaap Sahib, Guru Gobind Singh at the onset in Sri Jaap Sahib stated -
“Who can describe all Your Names. The wise men have mentioned Your Functional Names only. (1)”
Tav sarab Naam kathai kaon, karam Naam barnat smat.
Both the act of CREATION, and DESTRUCTION are God’s Functional Qualities, and thus such Names, which Sri Guru Gobind Singh Jee used in his Writings. “Doodh Poot kai Dwaiya –”, and Kaal, Sarab Kal, Maha Kaal, Mahadev, Kalka, Chandi, Durga, Bhavani, Bhagauti, Pritham Kaal, Kaal kai Kaal, and so on, are the attributes of God, we find in his Writings; just as in Var Suhi ki, Slok M.3 “Mun Tun Nirmal ati Sohina bhaitia Krishan Murar.” Both Mind and body are purified by loving God; also, “Gurmukh sangi Krishan Murarai” – Majh M.5, p.98. God is always with the devotees.

God is emphatically stated as Formless in both the Granths, yet He is seen in physical manifestation in His Creation – All living beings exist so long His Jot (Light) abides in them; as soon as God leaves from the body, it is reduced to dust. As already stated above, what any one is worth, that worth belongs to GOD alone. Hence we equally find such attributes in both the Granths. A devotee when he sees the beauty in any one, he attributes to God alone – Hence physical attributes of God in both the Granths. It is therefore, more than in Sri Dasam Granth, we find that in Adi Guru Granth, God has been called by the names of various gods, goddesses, and other such names. The phenomenon is called ANTHROPOMORPHIC FORM OF GOD.

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Anthropomorphism Phenomenon

There is a Branch of Knowledge called ANTHROPOMORPHISM, which means, “An interpretation of what is not human or personal in terms of human or personal characteristics.” Just as Sri Guru Nanak Dev Ji described God as a Person of his conception in a Chhand in Rag Vadhans, p 567 -
“Your eyes are so beautiful, and Your teeth are delightful.
Your nose is so graceful, and Your hair is so long.
Your body is so precious, cast in gold.”
terai bunkey loein dunt rasala.
Soheney nuk jin lumbrai vala.
Kunchan kaya soeiney ki dhala -----”
Also at page 1292, in Rag Malar, Sri Nam Dev Ji has described God presiding in His Court in a very dramtic way, also another Anthropomorphic description of God on page 988. God is Infinite Formless and in Spirit Form; He does not take birth, and has no body. God in body form does not exist in space and time. He is Infinite and Eternal, present everywhere. The Anthropomorphic notions giving His Excellences in all possible conceivable manner, which impose upon Him the limitations of a magnified humanity, is a Spirtual Vision, not a seeing with eyes of senses for God is not an object of our sensual vision. The Antropomorphic notions about God, are in no way idolatrous in nature. These excellences only facilitate one to comprehend the God of All Beauty and Excellence, our Creator, and Bestowal of all virtues to creatures.

Sri Bichitar Natak, begins with the Doehra, “ I bow to God (symbolized as SWORD)”. In this connection please read this writer’s book, titled “SWORD – THE SYMBOL OF DIVINE AUTHORITY”. There is a Science of Symbolism, very vital part of human life, both social and religious – for example, traffic rules are symbolized by the traffic lights, a nation’s characteristics are symbolized by flag, and so on. Languages and numbers are symbolized by alphabets and numerals of various scripts. Truly said by all thinkers of world cultures that Sword,Arrow, Scimitar, Double Edged Sword, Lance, Falchionm, Dagger, Mace and so on, all signify Knowledge, which removes the nescience, ignorance, darkness, just as sword cuts as under. Hence greatest emphasis was laid by the Gurus on education and acquisition of Knowledge. There is a need to express man’s ultimate concern symbolically. The power of symbolic language surpasses in quality and strength the power of any non-symbolic language. The symbol participates indefinitely and for ever in that to which it points. Our concepts are transformed into symbols in the character of ultimacy and the nature of faith. As God is our true ultimate concern and transcends everything, similarly no finite reality can express our ultimate concern directly and properly except through the symbols and the symbolic language.

Sword and kada (Iron Bangle) together depict Infinity of Knowledge of God, Who is Almighty, Kind and Compassionate to the lowliest, and the Destroyer of Evil Doers. Sword and Ring are also put on the Sikh Flag – The Basic Creed of Sikhism. These two symbols are for the inspiration to draw; while non-indulgence in the Four Breaches of the Conduct, is the real inner life of a true Sikh. Surely, only those do not indulge in the Four Breaches of the Conduct, who actually live with God; otherwise without His Grace, it is hard too hard, to abstain from indulgence in these Breaches. This is the reason why most people hesitate to receive Pahul of the Double Edged Sword, and the Sikh character is on the decline.

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Creation of Authority

Creation of Authority in a society is essential for maintenance of law and order in the society. In the primitive societies, the political Authority was closely bound up with religion and other social institutions. If Authority is considered as power of one or more persons to make decisions and to enforce the rules of the society, then the exercise of Authority can be said to prevail in all human societies, although its form is bound to differ from society to society. A society is a group of people held together by a system of common rules, expectations and duties. Man by and large is a rule-following animal; on the whole, people do what is expected of them. The Authority is a reflection of the Ultimate Authority of God, Who is the Creator of All, present in every one equally; in reality, the DOER in real sense. Respect of the Authority is the respect to God.

For the clear understanding of the symbolic meaning of Sword as a Symbol of Authority, we must fully understand the vital importance of the basic human social order established by the Creator for evolution of the human personality. Family is the first institution, where personality develops within its matrix and the child learns the behavior required of him in responding to the expectations of his parents. Father is the head of the family, and is required to be a responsible man to give a loving and reasonable lead to the members of the family. The family will function smoothly and happily as well knit unit, when its members lead a disciplined life, respecting the norms and Authority. However, if there are inconsistencies in the demands and expectations placed upon some members, the results are conflicts, stress and anxiety, ending in raising of rebellions. This situation is equally applicable to all societies, groups, institutions, organizations, big or small; from families, schools, universities, religious places, any social gatherings, work places, etc. to the state organizations of a country and the international bodies. Any one, who does not adjust with the Authority of the respective institution or organization and develops the rebellious character, will only call for his ruin. If majority of the people develop rebellious nature, surely that institution or the people in general will be heading toward their utter disaster. Character is evolved in leading a responsible life, always respecting the laws of the institution or the country on the basis of Truth.

In all societies people must learn to get along with other people; social norms are the established ways of developing this compatibility. Norms require certain kinds of action and prohibit other kinds. Each group supports its norms through sanctions; it rewards those who conform to its standard of behavior and punishes those who violate them. No society can exist without norms , for they constitute one of the most important elements in its structure. No society worth the name can exist without observance of its own respective discipline norms.

Kala Afghana has ridiculed the Symbol of Sword in meanest words, unheard of. The Guru symbolized Sword, signifying the Superb Qualities of God and His Authority. In both the Granths, greatest emphasis is laid in every bit of the Gurus’ and Saints Writings the dire necessity of recognition of The Creator Lord’s Authority in all spheres of human life, and strict obedience to His Commands, which every one can listen from the Lord abiding in him (we call it the Voice of Conscience). In Pauri 1 of Jup Jee Guru Nanak has stated the Essence of GURMAT -

“Lead a Life with the Lord abiding in us all, hear His Commands, and strictly obey them – This is the only way to lead a Truthful Life, and union with the Creator Lord.”
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Information on Sri Bichitar Natak

Upto First 17 Chhands, there is a wonderful description of the attributes of FORMLESS GOD. In Chhand 15 the Guru states –
“The Lord has neither the Father nor Mother nor Brother. He has neither Son, nor grandson, nor any maid servant. He has no attachment, nor particular residence, nor any army, nor any compansion. Yet He is the Kng of Kings, the Master of masters.” (15)
In Chhand 12, how beautifully Sat Guru Jee states,
“At some places Lord You have flourished like the flowers of the wish granting tree flowers. At other places in the form of speedy wnd, you are moving around about thatYour speed is ineffable. How can I describe You. 12.”
Kahoo phool hoey kai bhalai raj phoolai. Kahoo bhavar hoey kai bhali bhant bhoolai. Kahoo Pavan hoey kai baig aisai. Keho Mo na aavai katho taey kaiso.
From Chhand 18 onward Sat Guru Jee describes Him in the Anthropomorphic Form of “KAAL” Upto the end of Chapter 1 (Chhand 101).

This is all Anthropomorphic description of ALMIGHTY, THE DESTROYER OF ALL WICKED, WHO TAKE TO EVIL WAYS. God as such does not take birth, but it is He, Who is the Cause of All Causes, the Doer in all creatures, works in them in the form of scary, Unpleasant, fierceful form – as described by Sri Guru Nanak Dev Jee in his Baber Vani descriptions – “Jam kar Mughal charia.

Kala Afghana, Gurtej Singh and other IOSS zealots are advised to visit Iraq, and witness the scary, dreary, unpleasant, so called ridiculous DOINGS OF ALMIGHTY GOD. Mind you, the Merciful Lord must be giving His protection there to those, who led noble life of His remembrance, led life in obedience to His Commands and loved humanity, surely, they would be emerging out unhurt, unharmed amidst this extreme catestophe. No mortal is capable of hurting or harming any one, or saving any one; it is God Who punishes the evil persons in His infinite ways through infinite forms, never thought of. It is, therefore said that God’s Mill grinds all evil doers, but slowly – He takes them unaware, howsoever, protective measures they may adopt. The dreary happenings around us, are all God’s Own Doings, but apparently – “Manas kai sir diei Buraei”- while all are His Own Doings – verses can be quoted from equally both the Granths. All excellences and also evil acts in humans, waking and sleeping, etc. are God’s Own doings –

“As it pleases God, they dance.”
(Sukhmani Sahib).
“O Nanak, as He Himself makes us dance, we dance.”
Maru ki Var, M.3, p 1094.
“As He makes them dance, everone lives their lives, according to their past actions.”
Maru M.5, p. 1020.
Very Important to Note –
“The sinners act, and generate bad karma, and then they weep and wail. O Nanak, just as the churning stick churns the butter, so does the Righteous Judge of Dharma churn them.”
Papi karam karm kamavandai kardai hai hai. Join mathan madhavania, tion mathai Dharam Rai.
Slok Varan tai Vadik, M.5 Slok 9.
What could more better description of Dreary, Scary, Fierceful, horrifying description of Justful God be, as described equally in Sri Guru Granth Sahib and Sri Dasam Granth Sahib.

Will Gurbaksh Singh Kala Afghana, Gurtej Singh, Kharak Singh, Mrs A Singh, Giani Jarnail Singh Arshi, Jasvinder Singh, Pritpal Singh Bindra, Gurmukh Singh, Kirpal Singh Nijher,and other IOSS zealots, please state whether or not the Gurbani in both the Granths give the the real description of God Almighty, as the Supreme Judge? Surely, the time is not far off, when all will face the Supreme Judge for our actions. Those who have been slandering Gurbani and insulting and ridiculing God Almighty, are well advised to read and understand Chapter 1 of Sri Bichitar Natak – Chhand 18 – 101, which will haep them when they face God Almighty, in dreary, fierceful, scary form to answer their acts of insults. Be sure, “Likhia Lekh na Maitai Koei.” Guru Granth.

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