God in Sikhism

In Sikhism, God is conceived as the Oneness that permeates the entirety of creation and beyond. It abides within all of creation as symbolized by the symbol Ik Onkar. The One is indescribable yet knowable and perceivable to anyone who surrenders their egoism and meditates upon that Oneness. The Sikh gurus have described God in numerous ways in their hymns included in the Guru Granth Sahib, the holy scripture of Sikhism, but the oneness of formless God is consistently emphasized throughout.

God is described in the Mul Mantar (lit. the Prime Utterance), the first passage in the Guru Granth Sahib:

General conceptions

Monotheism

Sikhi is monotheistic and believes that there is only One God. Guru Nanak, the founder of Sikhi strongly denounces any type of ''Pakhand'' (hypocrisy or duality). Nanak prefixed the numeral "IK" (one) to the syllable Onkar to stress the idea of God's oneness; that the Creator, Preserver, and Destroyer is One. Sikh thought begins with the One Almighty and then universalising God, coming down to the cosmic reality of all-pervading creator. While God is described as without gender, God is also described through numerous metaphors, such as:
There are verses of a monotheistic nature within the Sikh scripture, where God is described as being a "king of kings". Verses such as this can be interpreted in various ways.

Panentheism

Some scholars have defined Sikhism's conceptualization of God as a form of panentheism. God is seen as being greater than the creation but also permeates it whilst transcending beyond it while being eternal. Sikh teachings uses metaphors to narrate this belief, such as a fish being within an ocean where the water around it is godliness, whilst the fish does not lose its identity, or a lover merges as one within the beloved whilst still having a separate identity. Thus, the goal for a Sikh is to become one with this transcendent divinity. Sikhism is against incarnationism, thus it does not teach that the soul itself is exactly equivalent to god.

Pantheism

Another philosophy of Sikhism is the concept of Pantheism which says that every being is identical to Divinity. It focuses on the subject of a non- anthropomorphic concept of God, to the extent that one can interpret God as the Universe itself. Sikh thought holds a pantheistic tone when it discusses the Immanence of God (Sagun), which says that the whole Universe is an abode of the All-pervasive Lord. However, Sikhism does not hold the concept of pantheism fully as it understands God to be both, transcendent and immanent at the same time. Sikh philosophy fuses the concepts of Theism and Pantheism as to the belief that God exists in His Creation to a Theistic level, that is the One upon whom everything depends; the ultimate Preserver.

It can be deduced that Sikhism agrees with Pantheistic belief only to the extent that Universe can be considered as Divine, never understating the Transcendence of God which deems the Creator as above His Creation.

Priority Monism

Sikhi complies with the concept of Priority Monism, a view point that all existing things go back to a Source that is distinct from them. It is the belief that all that our senses comprehend is illusion; God is the sole reality. Forms being subject to Time, shall pass away. God's Reality alone is eternal and abiding. The thought is such that Aatmaa (soul) is born from and a reflection of ParamAatma( Supreme Soul), and would again merge into it just as water merges back into the water, like a drop of water merging with the ocean.

God and Soul are identical in the same way as Fire and its sparks; fundamentally same as is stated in SatGuru Sri Guru Granth Sahib Ji, "Aatam meh Ram, Ram meh Aatam", which means "The Ultimate Eternal Lord is the soul and the soul is the Ultimate Eternal Lord". As from one stream, millions of waves arise and yet the waves, made of water, again become water; in the same way all souls have sprung from the Universal Being and would blend again into it. Guru Nanak referred to reality as being a "palace of smoke", highlighting Sikh theology's monistic inclination, where God is the true reality and everything else is illusion.

Qualified non-dualism

Sikh belief stresses that the Creator and the Creation are parts of the same overall whole.

Waheguru

There are frequent references to God in the perspective of all the various religions in the Guru Granth Sahib. The Guru Granth Sahib acknowledges perspectives of God in all religions. Guru Granth Sahib teaches that God is one almighty power.

Specific conceptions

Great Architect

Sikh philosophy believes that the Oneness is the Great Architect of Universe. It alone is the Creator, Sustain-er, and Destroyer; Ek. God is Karta Purakh, the Creator-Being who created the spatial-temporal Universe from their own Self; the Universe is their own emanation. Guru Arjan advocates: “The One is true and true is Its creation ecauseall has emanated from God Itself” (SGGS Ang294).

Before creation, God existed all alone as '' Nirgun'' (attributeless) in a state of ''Sunn Samadhi'', deep meditation, as says Guru Nanak.

Then, God willed and created the Universe, and diffused Itself into the nature as ''Sargun'' (with attributes).

Creation

It is believed in Sikhi that the Universe was created by a single word of the God. Whilst the universe was created, a sound was produced as a result. The sound is noted in the first word in the Guru Granth Sahib – ੴ, Ik Oangkar. The syllable "Oang" is the sound that was created whilst the universe was created. The Transcendent God expressed themselves in "Naam" and "Sabad" that created the world. "Naam" and "Sabad" are the 'Creative and Dynamic Immanence of God'.

Creation of the universe

Sikh philosophy enunciates the belief that the limits of Time and Space are known only to God. Answers to the questions of "When did the Universe come into existence?" or "How big is this Universe?" are beyond human understanding. The best course, as Guru Nanak declares, is to admit a sense of wonderfulness or ''Vismad'', since "the featureless Void was in ceaseless Existence". As to the Time of Creation, Nanak, in Sahib, recites that:

Attributes

Eternalness

God, as stated in the Guru Granth Sahib, is ''Akal Murat'', the Eternal Being;It is beyond time and ever the same. "Saibhan(g)", another attribute to God means that no one else but God created the creation. They are, shall be, was not born, and will not die; never created and hence, shall never be destroyed. The phrase "Ad(i) Sach", True in the Primal Beginning, in the Mool mantar proves the notion of the eternalness of God in Sikhi.

Transcendence and Immanence

Sikhi advocates a panentheistic tone when it enunciates the belief that God is both, transcendent and immanent, or "Nirgun" and "Sargun" (as stated in the Sikh terminology), at the same time. God created the Universe and permeates both within and without.

When it pleases God, them become 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.

Omnipotence

"God himself is the Creator and the Cause, the Doer and the Deed." Sikh thought is strictly monotheistic and believes that this Universe is creation of God. Its origins are in God, it operates under the Command of God ( Hukam), and its end is in God; God is the Omnipotent being, the sole cause of Creation, Preservation, and Destruction. It consults none in creating and demolishing, giving and taking and does everything Itself. The Nirbhau (lit. Fearless) Almighty does not fear anyone and exercises Its unquestionable will.

Omnibenevolence

It is kind and merciful, the Omnibenevolent Lord. The Bestow-er of all things (Divanhaar); apart from It, there is no other Giver. It provides the body, the breath, food to Its creations. It is also a great Pardoner; pardoning all our mistakes, they bestows Virtue on the repenting souls and adds Blessedness on the  striving virtuous. The Almighty sustains His Creation compassionately and benevolently. In SatGuru Granth, God is called as "Kareem" (Merciful); the complacent Lord who, in Its compassion, blesses the miserable with Its Nadar (graceful vision). The Nirvair (lit. without enmity/hatred) God does not hate anyone and glances their merciful vision on every being, indifferently. All are one Its view.

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

Gender

Main Article - Gender of God in Sikhism

According to Sikhi, God has "No" Gender. Mool Mantar describes God as being "Ajuni" (lit. not in any incarnations) which implies that God is not bound to any physical forms. This concludes: the All-pervading Lord is Gender-less.

However, the Guru Granth Sahib consistently refers to God as "He" and "Father" (with some exceptions), typically because the Guru Granth Sahib was written in north Indian Indo-Aryan languages (mixture of Punjabi and Sant Bhasha, Sanskrit with influences of Persian) which have no neutral gender. English translations of the teachings may eliminate any gender specifications. From further insights into the Sikh philosophy, it can be deduced that God is, sometimes, referred to as the Husband to the soul-brides, in order to make a patriarchal society understand what the relationship with God is like. Also, God is considered to be our Father, Mother, and Companion.

Names for God

Main Article – Names for God in Sikhism

Sikhi greatly emphasizes the name of God. The Adi Granth emphasizes '' Naam'', the name of the God as through meditating on the Naam, one can meet God, opening up ones tenth spiritual gate and experience 'Anand' indescribable bliss.
Sikhi believes in Monotheism. God has been called by many Attributive names ction-related names, Kirtan Naam (SGGS. Ang 1083), or Karam Naam (Dasam Granth, Jaap Sahib) in Sikh literature, picked from Indian and Semitic traditions.

They are called in terms of human relations as our Father, Mother, Brother, Companion, Friend, Lover, Beloved, and Husband.

Other names, expressive of His supremacy are Thakur (lit. Lord), Prabhu (lit. God), Swami, Shah (lit. King), Paatshah (lit. Master King), Sahib, Allah (God), Khuda (Persian word for Allah), Rahim, Karim, Sain (Lord, Master).

God has also been referred to, in Sikh literature as Hari, Sridhar, Kamla-pati, SriRang, Vishwambhar, Krishna, Saringdhar, ParaBrahma, Paramatma, Pyara, Nath, GopiNath, Jagannath, ChakraPan, Ram, Narayan, Govind, Gopal and many more.

Though these names are mentioned in the Guru Granth Sahib. Sikhs are ordered by the Gurus to meditate by chanting Waheguru, the Name of God, to meet God and experience 'Anand', which Bhai Gurdas states in his Varan to signify, Wah (Praise) Hey (you) Guru (God).

Other attributive names include Nirankar (Formless), Niranjan (without sin), Data or Datar (lit. The Giver), Karta or Kartar (lit. The Doer), Dayal (Compassionate), Kripal (Benevolent) and many more.

Names peculiar to Sikhism for God are '' Naam'' (lit. ''name''), ''Shabad'' (''word'') and ''Waheguru'' (Wow true Master''). While ''Naam'' and ''Shabad'' are mystical terms standing for the Divine Manifestation, Waheyguru is a phrase expressing awe, wonder, and ecstatic joy of the worshiper as he/she comprehends the greatness and grandeur of the Lord and their Creation.

Beliefs

Reincarnation

The center belief of Sikh thought is the soul would reincarnate in this universe unless it attains the state of '' mukti'' (liberation), which is to be achieved through the grace of God. In its corporeal attire, the soul passes through cycles of transmigration. Through Divine Grace and ones actions, it can merge back into the Absolute Soul ( Paramatma) and escape the throes of birth and death again and again. 

Revelation

The Mool Mantar ends with (lit. by God's Grace), which expresses the belief of Sikh thought that God would be revealed to the Soul through SatGuru's grace. In Sikh theology SatGuru appears in three different but allied connotations, viz. God, the ten Sikh SatGurus, and the gur- shabad as preserved in the Guru Granth Sahib.

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

Knowledge of the ultimate Reality is not a matter for reason; it comes by revelation of the ultimate reality through ''nadar'' (grace) and by '' anubhava'' (mystical experience). Guru Nanak says, ' which translates to "He is not accessible through intellect, or through mere scholarship or cleverness at argument; He is met, when He pleases, through devotion" (SGGS, Ang 436).

Mysticism

Mysticism is the experience of becoming one with The Almighty, which Guru Nanak states as Sach-Khand (Realm of Truth), where the soul is immersed completely in the Divine Will. The primal belief of Sikhism is of the Spirit to get merged into the Divinity. The Guru Granth Sahib proclaims human incarnation as a chance to meet God and to enter into the Mystic Reality.

It is a devoted  meditation ( simran) that enables a sort of communication between the Infinite and finite human consciousness. There is, chiefly, the remembrance of God through the recitation of their name and surrendering of the self to God's presence, often metaphorized as surrendering one's self to the Lord's feet. The ultimate destination of a Sikh is to lose his egoism completely in the love of the Lord and finally merge into him. 

Practices

Five Vices

Those, who follow the instincts of their mind, under the influence of the five vices – lust, anger, greed, attachment, and pride – and ego will wander miserably in the cycle of birth and rebirth. They are known as '' Manmukhs''.
# Kaam (Lust)
# Krodh (Wrath)
# Ahankar (Ego)
# Lobh (Greed)
# Moh (Attachment)

Three Duties

# Naam Japo (Meditating via Chanting God's Name)
# Kirat Karo (Honestly work to earn livelihood)
# Vand Chhako (Share what you have with the needy)

See also

* Conceptions of God
* God
* Existence of God
* Names of God
* Jaap Sahib
* Waheguru

Bibliography

* Sabadarth Sri Guru Granthsar, 1959
* Jodh Singh, Bhai, Gurmati Nirnaya. Amritsar, 1932
* Pritam Singh, ed., Sikh Phalsaphe di Rup Rekhla. Amritsar, 1975
* Sher Singh, ''The Philosophy of Sikhism''. Lahore, 1944
* Kapur Singh, Parasaraprasna. Amritsar, 1989

References

{{DEFAULTSORT:God In Sikhism

Conceptions of God
Sikh beliefs