Sometime in life, we all ask
some basic questions, and once asked we make at least some attempt to seek
and search for their answers. Questions such as:
What is the purpose or goal
of life?
What is this world and who,
if anyone created it?
Who am I?
What is my relationship with
the Creator, the world and the others?
How can I be happy?
Science, Philosophy and
Religion have made, and continue to make, serious attempts to answer these
questions; and make further attempts to question the answers thus
produced. Quite a few answers produced by a religion are beyond the scope
of science. Religions depend upon faith to derive the answers which they
may term as ‘spiritual truths’. These truths must invite seekers to verify
them for themselves through experiences.1 These answers naturally cover
the universal aspects as well as short term and long term necessities of a
spiritual life.
Sikhism is one such modern,
religion propounded by the ten Gurus. First of them was Guru Nanak
who started preaching in 1499 in (Punjab) India. Being a compassionate
person, Guru Nanak had observed the selfish ways of life and was
touched by unhappiness prevalent in people at large in his time. He saw
the tyranny of Muslim rulers2. He commented on the weaknesses of both –
Hindu and Muslim – communities. At that time the noble Hindu culture had,
in practice, yet again, fallen a victim of decadence3. Casteism4 was yet
again rampant and lower caste persons were treated inhumanly. Mechanical
performance of rituals had become the norm. Internal purity of mind and
spiritual progress were not the aim, only external actions were the aim.
Despite the divine knowledge about the four Paths for ‘Spiritual Progress’
viz. ‘Jnaana Yoga5’ (Knowledge), ‘Karma6 (Action) Yoga’, ‘Paatanjali7 Yoga’
and of ‘Bhakti (Devotion) Yoga being available, upper castes including
Brahmins, in their selfish interests, were inhumanly exploiting the lowest
castes. On the one hand such divine knowledge was available, and on the
other such abysmal inhuman behavior!!
Bhakti Movement : Historical
Background
It would help to understand
the evolution of Guru Nanak’s devotional path – ‘Naam Simarana’
– chanting the Name of ‘Advaitic (non-dual) God’. Among many others, the
old scriptures like Bhagwad Geeta, Upanishads (Upani) and Naarada Bhakti
Sutra (NBS) and even Paatanjali Yoga Sootra8 have discourses on paths of
devotion. Bhakti (devotion) basically is remembering and chanting Names of
Gods or Supreme One. NBS is a comprehensive treatise on paths of devotion,
inclusive of chanting of His Name, and all other modes described in Guru Granth Sahib (GGS). Bhakti (devotion) movement in India is ancient.
Both Patanjali and Naarada are believed to belong to the ancient period,
but certainly a few centuries prior to Christ. Bhakti Movement of
‘Alawars’ was prevalent from 7th to 9th century A.D. in South India.
Around 800 AD, the greatest exponent of modern era of Jnaana Yoga, Aadi
Shankaraachaarya (Shankara) himself had written and sung devotional hymns;
and he, a brahmin, had accepted an enlightened lowest caste person as one
of his Gurus. During 11th and 12th centuries in South India Sant9
philosopher Raamaanujaachaarya (1017 – 1137) expounded ‘Devotion’ as per
his ‘Qualified Monism’. He indeed had rebelled against the caste system of
Hinduism. He, a brahmin by birth, accepted an enlightened person of a
lowest caste as his Guru! And he preached the lowest castes openly.
In north Karnaataka, Santa
(Saint) Basawannaa, also a Braahmin by birth, had propounded an adwaitic
(non-dualist) Bhakti movement in mid 12th century, through his devotional
songs known as ‘Wachanas’. He propagated that in the spiritual path
all humans are equal regardless of their castes, gender, class and status.
He was one of the greatest rebels, if not the greatest, who not only
rejected the caste system but also the important concept of rebirth. In
his time a galaxy of talented women, the most courageous being Akkaa
Mahaadevi, became rebel devouts who were venerated as sants. Santa
Jnaaneshwara (1275 – 1296) of Maharashtra, in the 13th century was highly
respected preceptor.
Naamdeva (1270 – 1309), also of Mahaaraashtra, a lowly tailor by caste,
enriched the Bhakti tradition with his both Saguna (God with form)
and later Nirguna (God without form) devotional songs. In Kashmir,
Lalleshwari (1335 – 1376) propagated ‘non-dual devotion’ through ‘waakhs’
(sentences). She, living under a Islamic ruler Shah Mir, proclaimed, “
Supreme One pervades the world, Hindus and Muslims are the same.”
Devotional Movement was brought by Santa Raamaanand in the mid 15th
century to North India. He openly sang, “Nobody asks for anyone’s
caste, for one who chants His Name becomes His10.” He also
propounded a concept that although God Raama was a reincarnation of the
Formless11 One, He is the Supreme Spirit the Formless One. And
his disciple Sants Kabir (1440 – 1510), Ravidaasa (15th century), and
Dhannaa (15th century) etc. were preaching ‘non-dualistic (Advaitic)
devotion’. Ravidaasa was the Guru of Santa Meeraa (1498 – 1563). (Akkaa
Mahaadevi, Lalleshwaree and Meeraa form the trio of famous women rebel
devouts that the Hindu society produced 7 to 8 hundred years ago). Guru
Nanak (1469 – 1538) also taught the same12, and used all other
names of various reincarnations of Brahman like Hari, Har, and Gobinda
etc. to convey that these Names, commonly used to indicate different Gods,
in fact, indicate the same Supreme One. ‘Chaitanya Mahaaprabhu (1468 –
1533) of Bengal, a contemporary of Guru Nanak, was extremely respected in
North India, with his Dualism- based- Devotion.
Vallabhaachaarya (1479 -1531)
and Shankar Deva (1499 – 1569) were extremely respected with their
‘Duality based Devotion’ in the 16th century in North and Northeast India
respectively. In that period the Bhakti Movement spread in the four
corners of India. It also refutes the claim of some writers viz. that
India was never a nation before the arrival of British. India was a
‘nation’ in a deeper sense than in a mere political sense. India was and
is a ‘Nation’ united in every Indian’s heart. All these devotional
movements are still prevalent in India (unfortunately, except in Kashmir),
e.g. Chaitanya Mahaaprabhu’s Path is being followed internationally by
‘Hare Raama Hare Krishna Movement’.
It is a truism that there are
always ups and downs in peoples’ lives and cultures depending on
vicissitudes that they pass through. From this extremely brief view of
development of ‘Devotion’, recurrence of casteism and rebellions against
it in Hindu Society appear to be one such phenomenon.
What is worth
noticing is that Hindu Dharma is a highly dynamic way of life, from which
reform movements spring whenever there is a need to suit the changing
social, economic and philosophical conditions. It may also be worth
noticing that most of the rebellions against Caste System were initiated
by Brahmins. Guru Nanak also belonged to an upper caste.
Guru Nanak (1469 –
1539) was born into a Bedi (well versed in Vedas) family, in the village
Kartarpur in Punjab. He was brought up in the Hindu tradition of ‘Vedic
learning13’. Guru Nanak was well versed in most of the Hindu
scriptures, and had reverence for them14. From among the four ‘Paths’,
Guru Nanak realized15 the non-dual God, the Supreme One, ‘Parabrahma’ early
in life through the path of ‘Devotion’, and he got the answers to the
above basic questions. He realized the One Reality, and the utter unity
not only among humans but in the entire cosmos. He decided to make the
world a better place, and started preaching the Truth, the way to ultimate
happiness, contentment and bliss. Guru Nanak did not see different16
castes, genders and status as different for spiritual realization as had
become customary among the calcified Hindus. To him not only were rituals
useless but, if performed perfunctorily17, were obstacles in the path of
realization. He was against18 those rituals which either did not purify the
mind or were performed superficially19. He was not against the rituals that
would purify20 the mind. He wanted the heart to be as pure as possible to
begin Naam Simarana, which would further purify the heart till
realization takes place. Like a realized person, he worked for happiness
of the whole humanity.
The great genius of Guru Nanak was that he :
Simplified the process of
devotion (by chanting) to the utmost and named it ‘Naam Simarana’.
He had realized that understanding of Vedas esp. the ‘Advaitic
philosophy’ of Upanishads for a man of the world was difficult, as
availability of teachers had become difficult. This achievement of
simplification is even more remarkable for he did not lose the
philosophical essence of complex hymns of the Upanishads.
Established the practice of
group chanting daily in a regular and disciplined manner. Thus he
developed social harmony and love.
To avoid rituals, he started
a separate temple, appropriately known as ‘Gurudwara’, – door
of Guru - for congregational chanting.
He used the language of
common man like some other Sants. He also used Sanskrit for a few
Shlokas (couplets).
He started teaching
congregations his message through devotional songs (not just poems but
musical compositions), obviously one of the most attractive and
effective methods. This was done for the first time probably after the
compositions of ‘Saama Veda’ and some Upanishads.
Although previous Sants had
written devotional poems, they had not got them composed musically.
In Gurudwaras he started
the custom of distributing sanctified Karaaha Parsaada, a sweet
food (halwa) which is prepared in a Karaaha – an iron
cauldron, hence the adjective. In a congregation, while distributing
parsaada, no differential treatment was given to any person based on
his caste, gender, status or class. This was a very simple and yet
extremely effective method of ensuring equality of all before the
Supreme One and also in the society.
Those who accepted his
teachings were known as ‘Sikhs’21 literally meaning disciples. In the
period of early Gurus, Sikhs basically remained Hindus. After
considerable time the word ‘Sikh’ evolved into the meaning that we are
familiar with today, and ‘Sikhism’ was established as a religion.
Dualism and non-dualism
The goal of both Sikhism22 and
Hinduism is to achieve happiness here and now and also to attain ‘Moksha’
hereafter i.e. liberation from the cycle of birth and death. Looking at
the complexity, and difficulty of the other three Paths or Yogas,
Guru Nanak chose the
simplest ‘Path of Devotion’. In this Path there are three ways:
Dualist Path of devotion
There is the God and separately there is His creation. He gives His
grace and is merciful, but no person’s soul can ever unite with the God.
Some dualists believe that He has a form (saakaar or saguna
i.e. Brahman with form).
Non-dualist Path of
devotion
There is the Supreme One who is formless (Niraakaar or Nirguna23),
and there is His creation, but in essence both are the same. Any
person’s soul can unite with Him, indeed the soul is the same in every
one, and the Atman and Brahman are the same.
Dualist–Non-dualist Path
The Supreme One is indeed formless, but He also takes forms when needed
to restore justice. This path believes in ‘awataarawaada’ (the other two
paths do not believe in this).
Out of these, Guru Nanak
chose the Non-dualist (Advaitic or Nirguna) Path, which had been
already used by Santa Naamadeva and Santa Kabir etc. who had been
preaching the non-dualistic (Advaitic, Nirguna) Path for the
past 200 years. And what I find extremely praiseworthy is that Guru
Nanak deliberately uses the names of Hindu gods with forms (Saguna)
in far too many places for it to be either a chance or to meet necessities
of rhythm for the song, or merely to please any group. Names of Gods
like Brahma, Vishnu, Mahesh (or Shiva), Rama, Gobinda, Krishna, Paarwatee,
Har, Hari etc., who all have ‘forms’, have been used liberally. There
is an apparent contradiction in believing in the Supreme One who is both
‘formless’ (Nirguna) and with form (Saguna). This does not throw
any doubt on his firm faith in and experience of the non-dual (‘Nirguna’)
Supreme One, but indicates that he is preaching that ultimately the Truth
or Parabrahma (Supreme One) is both, formless and with form. Thus
rather than merely condemn dualists and create a confrontation, he
lovingly reconciles24 the difference. He says that Rama, Krishna, Shiva etc
are the same as Parabrahma. Indeed Hindu scriptures keep reminding
everyone about the same truth.25
Scriptural Sources of Sikhism
Sikhism has two authoritative
scriptures which are authored and edited by the Gurus viz. Guru
Granth Sahib (GGS) and Dasam Granth (DG). DG is authored by the Tenth Guru
– Guru Gobinda Singh. DG is also a rich source of information on
Gurus and the structure of Sikh Panth26. However, most of the
philosophical bases are in GGS. Superficially, GGS appears to be an
anthology of 5894 devotional songs by the ten Gurus and some Bhagats
(Sants)27, but it has a meaningful structure. It opens with a ‘Moolamantra’
(Moola means seed or fundamental, a mantra is a capsule of
spiritually powerful syllables). The Moolamantra is not really a
definition of the One Reality but indication of some of His attributes,
although He is attributeless. It also announces that He is realizable with
the grace of Guru. This mantra is expounded with its philosophical
bases in Japuji, the next small section consisting of 93 pages out of the
total of 1429 pages of GGS. The philosophical bases are further expounded
in the rest of 1336 pages. Some appropriate references from Hindu
scriptures are also given by me to indicate their relationships.
Faiths in Sikhism
Faith forms the basis of any
religion. However very often faiths, till the end, remain faiths. But that
is not the case either with Upanishadic or Sikhism faiths. Guru Nanak
asks his disciples to first verify the path and then follow it28. Main
faiths29 of Sikhism are the same as that of Advaitic–Devotional Hinduism,
and they are:
There is
only one Reality30, one Truth, one Absolute, the Supreme - One. He is
Infinite, Formless, Never-changing, Unfathomable, Inaccessible31 etc.
There is only one Supreme One i.e. One Onkaara, and there is nothing
else32. ‘He’, the Supreme One I am33; all this (world) is That34 (Supreme
One). All this (world) without That (The Supreme One) is like a dream35.
Activities of the world without the Supreme One are all false36 because
they are like a wall of sand.
Ik’onkaara37 (the
Supreme One) is transcendent and immanent38. He is transcendent because He
is beyond the reach of body, mind and intellect. One can achieve the
transcendent state of consciousness, which is beyond the normal state of
consciousness, and in that state one realizes this Unity. He is immanent
because He pervades all His creation. The transcendent state has been
called as ‘Sahaja39 ’ in GGS. He is the eternal Being who becomes
this cosmos.
Ik’onkaara is
ineffable – Brahman40 the Supreme One is beginning-less, formless,
infinite41 and changeless. He permeates everything and yet cannot be seen,
He is the Truth of Truth42, He does not do anything, yet nothing happens
without Him. These are the ways in which That ineffable is described43. He
is beyond description44, because he is beyond experiences of mind and
senses. He is realized in the fourth state (the transcendent or ‘turiya’)
of consciousness, beyond the three distinct states of consciousness viz.
awake, dreaming and deep sleep.
Rebirth45 as per Karma
Siddhaanta46 – The law of causality states that all causes result into
effects and all effects must have had a cause. Therefore all actions
performed by an individual must result into their effects. All causes in
one’s life may not be able to effect in their results. Therefore all
must be reborn again and again till they can exhaust their karmas
(actions). If a person is born in to a noble family, it must be an
effect of his noble actions in his past life for there is no valid cause
for him in this life responsible for his birth. All have to pass through
petty pleasures and pains, successes and failures, happiness and
miseries etc in the continuous cycle of birth and death.
‘Moksha’47 (liberation)
– Moksha is the highest goal of life on attaining of which one goes
beyond the cycle of birth and death for one unites with the Supreme One
who is Bliss personified. For happiness here and Moksha hereafter, Guru Nanak says follow the path of devotion. Both, happiness here48 and
Moksha hereafter, are attained by realization of the Supreme-One (Ik’onkaara)
through the path of devotion – of ‘Naam Simarana’ i.e.
remembrance of His Name. This state of realization is also described as
one in which one receives ‘amrita’ or ‘ambrosia49’ that is one
becomes Eternal – passes beyond time.
Path of devotion and need of
a preceptor i.e. a Guru – The Supreme one (Ik’onkaara) can be
realized through devotion, but not by thoughts50, rituals51 and external
symbols. In this path a devotee chants the Naam (name), with
total love and devotion to Ik’onkaara who is formless52.
Grace of Guru53 is essential in this Path of devotion i.e. Naam simarana
i.e. remembering His Name. Guru54 is either Ik’onkaara Himself
or a person who has realized Him55. The two sacred epitomes – ‘Aadi Granth
or Guru Granth Sahib’ (now onwards GGS) and ‘Dasam Granth’ have also
been given the stature of ‘Guru’ by the tenth Guru – Guru Gobinda Singh. Devotion to Parabrahma has to be absolutely exclusive56, as
was the love of gopies57 (Milkmaids of Brindaaban who loved Krishna
absolutely exclusively).
How does Naam Simarana path of devotion work? Path of Naam
Simarana lifts a devotee’s mind beyond desires and thoughts into his
Self. Thus Naam Simarana changes the outlook of a person on
desires, indeed on his purpose of life, etc. It brings his ego, anger,
greed etc. under his control, makes his mind pure and ultimately unites
him with Brahman.
Maya58 – If a man is
Ik’onkaara (Absolute God) then ordinarily why doesn’t he feel or
know accordingly? Maya is the creative power of the supreme One by which
He Creates this universe. Man is created to live and work in the world
so ordinarily his senses have to look outwards into the world of
objects59. But a man gets totally absorbed in desires and objects of the
world, thus he forgets his true identity, and falls a victim to
‘duality’, which prevents his realization60. Duality is the belief that
spirit and matter are two totally different entities, and other than
Brahman (Pure Spirit) there is existence of creatures who can never
unite with Him. (In Hindu scriptures there are concepts of ‘vidyaa’
and ‘avidyaa’; and avidyaa is caused by Maya). It is due
to Maya that a man thinks that he is this mind – body – intellect. A man
who identifies his Self with body etc. cannot attain infinite Bliss.
Indeed such a person is going to suffer here and hereafter. Guru Nanak
has invented an appropriate word for such a person suffering from
duality, under the influence of Maya –‘Manmukh61’. And for a
person who does not identify his self with his body etc. and is devoted
to Brahman, Guru Nanak has invented the word ‘Gurmukh62’. (Maya is
the cause of duality and avidyaa.) Maya has many meanings – power of
creation of Parabrahma; power that creates duality i.e. delusion or
illusion in a person’s mind; this duality or delusion, or illusion
itself; of the nature of the three Gunas63 (power of action that
binds). All these meanings have been used in GGS.64
Equality of human being and
necessity of ‘character’. Anyone can realize Brahman regardless of his
caste, class, color, gender, occupation, status etc. This path of
devotion, however, does not work for persons who are not truthful, have
no character, are not kind, and have not controlled their ego, desires,
senses and mind65. But such persons are not lost provided, while walking
this path of Naam Simarana, they do so with whole hearted
sincerity for then such impurities get washed66 away. Serving humanity
purifies the mind and thus prepares one for Realization. If every person
is equal before Parabrahma, the Supreme One, then there should be no ill
treatment of any creature especially of lower caste people and weak
people including women! Not only are all human beings equal before Him,
but they, who are devoted to Him, are also Him67. Whosoever chants His
Naam with loving devotion, he gets bliss and moksha. Brahmin (the
superior caste) is one who has realized Parabrahma68, and not the one who
is merely born into one.
Sikhism is monistic
All the authors that I have
read on Sikhism consider Sikhism to be a monotheistic and a revelatory
religion. In monotheism duality69, meaning existence of two
distinct entities, remains – duality between one God and the rest who are
different from God. Humans may receive His mercy or grace but cannot unite
with Him. But Sikhism, like non-dual (Advaitic) Hinduism, is a monistic
(Advaitic or non-dual) religion. As per the Guru’s precept there is
nothing else other than the Supreme One. Monistic or Advaitic path is also
called ‘Nirguna’70 (formless, opposite of Saguna
(with form)) path. Some persons see no difference between polytheism (also
pantheism) and monism. In polytheism there are many gods, as sky – god,
sea – god etc. In pantheism all forces of nature are gods. In monism
everything is the same Supreme God, sea- god is Him and the sea also is
Him, whole nature is His creation and is ,in essence, same as the Supreme
One. All that exists is Him. The differences we see are differences in
mere names and appearances, like all gold ornaments are but gold having
different forms and names. We are not aware of this unity because our
consciousness is covered with desires and thoughts. As soon as a person
realizes the Supreme One, these differences disappear and he becomes Him71.
Therefore monism is not polytheism or pantheism either72. The
Supreme One (Absolute Formless) is all73. Therefore Sikhism is
neither a monotheistic nor a polytheistic nor a pantheistic, but a
monistic religion.
Sikhism is not a Revelatory
Religion
Sikhism is a realizational
religion and not a revelatory religion. In some religions the spiritual
Truth is revealed to some chosen person or persons by God. In a
realizational religion, the Supreme One is not revealed by some one to
some one else, but, the Supreme One is realized74 by the seeker
himself; his own Self is the Supreme One.
The Moolamantra
Guru Granth Sahib opens
with the Moolamantra (root-mantra; Seed-mantra) which is
Ik’onkaara76: He is
the One Reality (described above) and there is nothing
else. ‘Onkaara’ is the aural form of ‘Om’, the symbol, par excellence,
of that One Reality. Amongst Hindus most of mantras or sacred songs or
actions begin with the word ‘Om’77 or ‘Onkaara’. ‘Onkaara’ itself is a
powerful mantra for chanting His name.
Sati – Naam: Sat
means Pure Existence78, that never changes and therefore Sat also means
‘True’. Naam (also Sabada79) means ‘Name’. Sati-Naam therefore means His
name is Truth80 or ‘Pure Existence81’.
Karataa Purakhu82: He
is the Creator and the Doer of all that happens in the sense that every
thing happens as per the divine laws83 as promulgated by Him.
Ajuni84: Not born,
without a cause, He has always been there and will remain so. He is the
cause of all causes.85
Nirbhau86 Nirwaira: He
is fearless and has no enemy not only because He is all powerful but
also because there is no one else, so no one else to fear or to create
enmity with.
Akaala - Moorati: He
is formless. His form is beyond time. He is not bounded by space or time87. He created space and time.
Saibham: He is His
own creator. He has no beginning.
Guraparasaadi: He is
realizable through the grace of Guru88.
The Moolmantra means: “The
Reality is One Onkaara, whose name is ever True; He is the Creator,
Fearless, without enmity, whose form is beyond time, who is without birth,
Self created and can be known through the grace of the enlightened
Preceptor (Guru).
1.
Naarada Bhakti Sootra
2. Guru Naanaka had condemned Babar’s attack and way of ruling.
3.
Hindus had become rather self - centered, and kings were fighting among
themselves. Despite advanced sciences available, they were not developing
new weapons, or new strategies suiting the times. Time and again they used
elephants for defence not realizing that against the superior cavalry of
invaders, elephants could become a handicap. This militarily successful
invasion of an alien force was also an attack on Hindu Dharma because of
their (invader’s) missionary zeal. Consequently Hindus were finding
themselves at loss.
4.
Although considerable progress has been made, Hindus have not been able to
resolve this problem fully satisfactorily yet, despite Mahatma Gandhi’s
efforts and rule of democracy. There are broadly speaking two aspects of
casteism ; inhuman treatment and social segregation. By and large inhuman
treatment is withering away, social uplift is taking place, but intercaste
marriages with the lowest castes are not taking place.
5.
Yoga means union with Supreme Reality or Brahman. The prefix indicates the
method which such a union is attained. E.g. Jnaana Yoga means yoga
attained through spiritual knowledge. This path involves obtaining
knowledge from scriptures, contemplating and understanding that knowledge,
listening discourses on it, and meditating (different method of meditation
than chanting).
6.
Karma Yoga means realizing Him by becoming free of desires through
‘desireless actions’.
7.
Patanjali recommends an eight point ‘yogic’ method, described in
Paatanjali Yoga Sootra.
8.
Paatanjali Yoga Sootra – Samadhi Paada - 23 & 27 to 29.
9.
Santa is a devotee of the highest order who may convey his spiritual
experiences and feelings through prose, poetry and oration. Saint may not
always be an appropriate translation of Santa in to English.
10.
Kamat’s Potpourri; www.kamat.com
11.
See website – Kamat’s Potpourri : Bhakti – Saint Ramanand
12.
Japuji - 51 -11, 64 – 9, 68 – 17, GGS – 98 – 8&9,102 – 17 to 19.
13.
D.G., Bichitra Naataka,5th chapter,1.4, 3.4; GSS 470.8; Guru Naanaka
says in GGS (983-12) I found out that Shastras and Sage Narada proclaimed
that in the devotee’s congregation by chanting the Name Moksha is
attained.
14.
Japuji – 2-8, 2-19, 57-14, 59-8, 84-4
15.
Japuji – 43 – 13 & 14.
16.
Guru Nanak says, “Know the ‘Light’, do not enquire someone’s caste,
for there is no caste of the Enlightened. N.B.S. 41 & 72 also tells the
same truth.
17.
Japuji – 2-11, 56-8
18.
N.B.S. 9 (Any action that does not lead to evotion is to be avoided)
19.
Japuji – 84 -1&2
20.
GGS – 1362 -11 – Bathing in the Sacred Raam Daasa pool (now Amritsar) sins
are washed away.
21.
Japuji – 3-10
22.
GGS – 1361 -4.
23.
Japuji – 3-6, 11; 4-6,
24.
GGS – 98 -8&9; 102 – 17 to 19; Kathopani. 1.3.9.
25.
Jaimineeya Upanishada Braahmana – 1.14.2; Kathopani. 2.1.12 & 13. Ishopani.
– 15 & 16; Geetaa –11. 15 to 24.
26. Pantha means both, the ‘Path’ and its followers
27.
Santa is a devotee of highest order who may convey his spiritual
experiences and feelings through prose, poetry and oration. Saint may not
always be an appropriate translation of Santa into English.
28.
GGS “ O, you self hypnotized Musk Deer, listen to this profound statement
– first know the merchandise well that you want to purchase, and then
trade in it.”
29.
Japuji – 3- 6 to 3-11
30.
Japuji – 2.13, 27.5, 93.15; also Shwetaashwatara Upani. (now onwards
S.Upani.) 3-2 to 4, 4 -2 to 5; Mundak Upani. -2.2.12;
31.
GGS – 104 -1; 98 -7&8;
32.
Japuji – 39 -4, 85 -4&5; GGS –96 -9; 274 -2; Ishopani 1; Chhandogya
Upani. (now onwards Chh. Upani.) – 6.2.1&2.
33.
Japuji- 60-13; Ishopani-16
34.
Japuji – 2-6, 39-4, 85-4 Chh. Upani.-3.14.1
35.
GGS -1427 -14; 1429 -3;
36.
GGS -1429 -2 (the world as such is not false in the sense of not being
real, but false because it is ever changing and ephemeral – and that is
what Hindu scriptures have claimed. The word ‘mithyaa’ has been
misunderstood as false, instead of ‘changing and ephemeral’.
37.
Prash. Upani. 5.7.
38.
Japuji- 1.5, 51-13, 68-6, 68-7 to 17; GGS – 1034 – 18&19; Taittireetya
Upani. (now onwards Tai. Upani.) -2.4.1.
39.
Japuji – 33 -6; 39 -2; GGS – 112 -18, 113.2;
40.
GGS – 1034 -18&19.
41.
GGS – 1362 -3
42.
Br.Upani – 3.8.9
43.
Ishopani. 4&5; Kenopani. 1.3; Mundaka Upani. 2.2.10; Kathopani. 1.2.19;
1.2.212.2.13;Chhand.Upani.7.24.1; Br.Upani. 3.4.2;Tai. Upani.2.4.1; Geetaa
13-12, 2- 46, 4-24, 7-19, 9-15,
44.
Japuji – 2-9; GGS- 1021-16(Hecannot be kown by reading Vedas or books);
Kena Upani.-2.3; Mundaka Upani- 2.2.1,3.2.3; Kathopani. 1.2.9; 1.2.12;
45.
Japuji – 27-5, 58-10; GGS -1035 – 5; Ishopani 3; Kathopani; 2.1.11, 2.2.7.
…
46.
Japuji – 38-19; 50-7, 66-8
47.
Japuji -2-5, 58-9; GGS – 1362 -3.
48.
Japuji – 85 – 6; Mundaka Upani. 3.2.9; Kathopani. 2.3.14&15, Ishopani.
11,14; Brihadaaranyaka (now onwards Bri.) Upani. 3.9.28; Tai. Upani.
2.4.1;
49.
GGS – 1362 -4; Kathopani. 2.3.14&15;
50.
Mundaka Upani.-2.2.1; Tai Upani.-2.4.1;
51.
Mundaka Upani. 1.2.7-11; Chhand.Upani. 1.12&13
52.
Mundaka Upani. – 2.2.4
53.
Japuji – 61-17; GGS – 1035 -3; Kathopani.1.2.23; Mundaka Upani. 3.1.10,
3.2.3; Tejbindu - 6; Kathopani. 1.2.8&9,
54.
Guru is a technical word in Sikhism, as it means Ik’onkaara or One
Reality and also a person who has realized Him.
55.
Japuji -61-7
56.
Japuji -16-4; 27-3, 60-2 to 6; also N.B.S.9, 10.
57.
Japuji – 73-3; N.B.S.19&21; Geetaa 4-4.
58.
Japuji – 30-10 to 13, 50-7, 56-8, 60-17, 61-18, 67-3, 83-5; GGS -1427
-15&16, 18 ;
59.
Kathopani. 2.4.1.
60.
Japuji – 27-5, 67-3
61.
Japuji – 27 -17, 28 -8, 29 -7, 10,
62.
Japuji – 27 -6, 28 -7, 28 -11, 29 -5, 8, 9
63.
Aadi Shankara defines it in his treatise ‘Tattwa Bodha’; Geetaa - 45
64.
Japuji – 30 - 10, 11 &13, 60-17, 67-6, 73-2; GGS -632 -19;
65.
Japuji – 27.17; Kathopani.- 1.2.24.
66.
Japuji – 2.15;
67.
GGS -1428.1; Mundaka -3.2.9;
68.
Japuji – 68-2
69.
Japuji – 73-4, 84-13
70.
Japuji – 68-14, 68-17; Maandookya (Maand) Upani. 6.
71.
GGS – 111 -15; Mundaka Upani. 3.2.9. Kathopani. – 2.1.15.
72.
Japuji -46-9; Ishopani. 1, 11; Chha.Upani. 6.2.2;
73.
Japuji – 2.6, 39.4, GGS 785 – 3; Kathopani. 2.2.13;
74.
Japuji- 2.18, 33.3, 43.14 Kathopani. 2.3.14, Br. Upani. 4.4.7.
75.
Prashnopani-5.7.
76.
GGS – 1361 -6; see note 98.
77. It is clearly stated in Hindu scriptures that ‘…in the beginning was the
word (sabada means word), and the word was ‘Aum’ (Om)’.
78.
Br. Upani. “Sanmaatram hi Brahman”.— Sat i.e. Pure Existence is Brahman.
79.
Japuji – 4-7&8, 58-9,
80.
Japuji – 58-7; GGS -1035 -2
81.
In ‘Sat-Chit-Aananda’ which is one of the few phrases that describes what
the indescribable Brahman is, Sat means ‘Absolute Being, Pure Existence,;
Chit means absolute Consciousness; and Aananda means ‘Bliss’. This
‘Trinity’ is always together. Meaning of the word ‘Sat’ has evolved
through long period of time. In one ‘richa’ (a couplet in Rig-Veda
-1.164.46) Sat means various gods like ‘fire, god of death, etc. In
Chha.Upani. (6.2.2) ‘Sat’ has been explained – ‘In the beginning there was
only Sat and no other. From ‘Sat’ only the universe is created.
82.
Purakha is the Punjabee version of Sanskrit ‘Purusha’, meaning one who
lives in a city, in this case city of mind, body and intellect; therefore
it means the Atman or Brahman. As per Kathopanishada (1.3.11) Parabrahma
in His Creative role is known as ‘Purusha’ i.e. ‘Karataa Purakha’. In
Rig-Veda (10.90.2) there is one composition on the subject – ‘Purusha
Sookta’. In GGS - 663 – 7 The Absolute has been described as having 1000
eyes etc, which is very much like as described in Purusha Sookta. The
process of creation as described in GGS – 1035 is very much like that
described in Naasadeeya Sookta of Rig-Veda 8.7.17.1-3.
83.
Japuji – 1-7,1-8
84.
Ajuni is the Punjabee version of ‘Ayoni’ which means not created from a
yoni – source of creation- therefore without a cause (Maand.Upani 6).
Kathopani. -1.2.18. Ishopani. 8; Br. Upani. 4.4.25;
85.
GGS- 1035 – 7.
86.
Br. Upani. 4.4.25;
87.
Japuji - 1-4, 64-10
88.
GGS – 274 – 16 & 17
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