THE NATURE OF GOD OR THE NAME
Gurbani - THE NATURE OF GOD OR THE NAME:
God is described both as Nirgun, or absolute, and Sargun or personal. Before there was any creation God lived absolutely in Himself, but when he thought of making Himself manifest in creation He become related in the former case, when God was himself self created, there was none else. He took counsil and advice with Himself; what he did came to pass. Then there was no heaven, or hell, or three regioned world. There was only the Formless. One Himself; creation was no then (Gujri Ki Var of Guru Amar Das) There was then no sin, no virtue no Veda or any other religious book, no caste, no sex (Guru Nanak's maru Solhe xv, and Guru Arjan's Sukhmani xxi). When God became Sargun or Manifest. He became what is called the name and in order to realize Himself He made Nature wherein He has His seat and is diffused every where and in all directions in the 'form of love'. (Guru Gobind Singh's Jaap 80).
In presenting gurus double phase of the Supreme Being the Gurus have avoided the pitfalls into which some people have fallen. With them God is not an abstract idea or a moral force, but a personal Being capable of being loved and honored, and yet He is conceived of as a being whose presence if diffused all over His creation, He is the common Father of all, fashioning worlds and supporting them from inside, but He does not take birth. He has no incarnation. He Himself stands for the creative agencies. Like the Maya, the word and Brahma, He Himself is Truth, Beauty and the eternal yearing of the heart after Goodness (Japji 21) in a word, the Gurus have combined the Aryan idea of immanence with the Semitic idea of transcendence; without taking away anything from the unity and the personal character of God.
People who came with preconceived notions to study Sikhism often blunder in offering its interpretation. Those who are conversant with the eastern thought fix upon those passage which refer to the thought of immanence and conclude that Sikhism is noting but an echo of Hinduism, while those who are imbued with the Mohammedan or Christian thought take hold of transcendental passage and identify Sikhism with Islam or Christianity. Others who know both will see here no system, nothing particular nothing but confusion. If, however, we were to study Sikhism as a new organic growth, evolved from the existing systems of thought to meet the need of newly evolving humanity, we would find no difficulty in recognising Sikhism as a distinct system of thought.
Author : Gurbaani.com
God is described both as Nirgun, or absolute, and Sargun or personal. Before there was any creation God lived absolutely in Himself, but when he thought of making Himself manifest in creation He become related in the former case, when God was himself self created, there was none else. He took counsil and advice with Himself; what he did came to pass. Then there was no heaven, or hell, or three regioned world. There was only the Formless. One Himself; creation was no then (Gujri Ki Var of Guru Amar Das) There was then no sin, no virtue no Veda or any other religious book, no caste, no sex (Guru Nanak's maru Solhe xv, and Guru Arjan's Sukhmani xxi). When God became Sargun or Manifest. He became what is called the name and in order to realize Himself He made Nature wherein He has His seat and is diffused every where and in all directions in the 'form of love'. (Guru Gobind Singh's Jaap 80).
In presenting gurus double phase of the Supreme Being the Gurus have avoided the pitfalls into which some people have fallen. With them God is not an abstract idea or a moral force, but a personal Being capable of being loved and honored, and yet He is conceived of as a being whose presence if diffused all over His creation, He is the common Father of all, fashioning worlds and supporting them from inside, but He does not take birth. He has no incarnation. He Himself stands for the creative agencies. Like the Maya, the word and Brahma, He Himself is Truth, Beauty and the eternal yearing of the heart after Goodness (Japji 21) in a word, the Gurus have combined the Aryan idea of immanence with the Semitic idea of transcendence; without taking away anything from the unity and the personal character of God.
People who came with preconceived notions to study Sikhism often blunder in offering its interpretation. Those who are conversant with the eastern thought fix upon those passage which refer to the thought of immanence and conclude that Sikhism is noting but an echo of Hinduism, while those who are imbued with the Mohammedan or Christian thought take hold of transcendental passage and identify Sikhism with Islam or Christianity. Others who know both will see here no system, nothing particular nothing but confusion. If, however, we were to study Sikhism as a new organic growth, evolved from the existing systems of thought to meet the need of newly evolving humanity, we would find no difficulty in recognising Sikhism as a distinct system of thought.
Author : Gurbaani.com
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