Looking forward...: Political Power and GodAt the time of birth of Gur...

Looking forward...: Political Power and GodAt the time of birth of Gur...: Political Power and God At the time of birth of Guru Nanak ji in 15 th century the power of God was vested in the religious and politic...

Looking forward...: Political Power and GodAt the time of birth of Gur...

Looking forward...: Political Power and GodAt the time of birth of Gur...: Political Power and God At the time of birth of Guru Nanak ji in 15 th century the power of God was vested in the religious and politic...

Political Power and God

At the time of birth of Guru Nanak ji in 15^th century the power of God was vested in the religious and political heads. Budhism had vanished from the soil of India but when it was established for almost six centuries the political heads made all the decisions for common man. Hinduism saw its rennainsance time after rooting out Budhism from India but the rennainsance saw even worst use of power by both religious and political heads. The Varna system became more stringest with division of society and large masses of humanity were used working as slaves and freedom of speech and dignity was snatched from them. Education was tabu and visiting temples was banned. Political system was weekened to such an extent by high caste that when Islamic invader came to India there was not enough brave men to fight them. Islamic invaders could easily establish their rule and force their rule and religion in this country. Guru Nanak challenged both the religious and political heads and preached his message that the only True King is the Lord Almighty. With his preachings Guru Nanak tried to vest the real power back to God so he used such names as; Patshah – Emperor who protects your honour and dignity. For Guru, God became Rajan Raja – King of Kings, Shanashah- Emperor. Guru saw Kings fighting with each other to deveour the kingdoms and established that it is only to obtain power over worldly territories. He also studied the human nature that power is attracting and has the ability to rule over the psyche of the human mind. So he gave political attribute like Rajan Raja to the God but this Emperor was True – Sacha Patshah because His Empire was everlasting – Nihchal which no other King could destroy. Even when the worldly Kings are no more the Rajan Raja will be forever there. Guru says; ‘My Lord is perfect. His beautiful palace is adorened with bright gems, rubies, pearls, diamonds, it is surrounded by golden fortress and it is abode of pleasure. His government is true – sachi usdi sarkar, He provides canopy so He is Chhatrpat, He is always glorious – Partapi. His abode is Sovereign because He is higher in sovereignity so His court is also at a very higher space – ucha taka Darbar.’ 

The house of Nanak because of its progressive outlook and a new trend of Guruship to promote the ideals of Guru Nanak were to witness many hardships because the worldly powers of Kings and Emperors were not easy with the idea of common man getting awareness of the True King that is God. The authority necessary to oppress the masses and appropriate wealth, making territories larger and larger and creating a sway over the psyche of people and appropriate God like powers wouldn’t allow a mere mystic saint who had realized the truth of the God to move around so easily. There were several conspiracies both from religious sphere of Hindus, Muslims and political powers like Himalayan rajas and Moghul forces to demolish the silent revolution that Guru Nanak and his succeessors were trying generating. The appropriation of Godly powers by Khaliphats in Arabia was used to capture powers, territories and convert people by force to Islam. Number of Asian countries became victim to these designs of Islamic powers. Same could have been the fate of India if Guru Nanak had not awakened the masses to the cruelities of both Political and religious powers not only of Moghuls but that of Hindus. It was time to put back that power in God’s Realm. The Moghul had unleashed such naked violence with so much destruction of human life and property in such a short time without the apparent fault of the sufferer that Guru Nanak himself saw with his own eyes as he was also captured in one such tyranic invasion of Babur. He admonishes the Almighty for letting such terror happen. In one of his verse in raag Asa page 360 he asks God: ‘Having captured Khurasan, Babur has terrified Hindustan. The creator does not take any blame on Himself and has sent the Moghul as death’s messenger. So much terror was inflicted upon people, O God, did’t you feel any compassion?’

It was not only the barbaric atrocities of the Moghuls but that of local Kings and their corrupt officials who not only terrorized the own people but ruined and damaged them to the state of downtrodden conditions that Guru Nanak tried to awaken because the honour, justice and positions were bought and sold. Imagine it was not easy to give an awakening call against Rulers and tyrant Emperor in that period where sword was mightier than reason. Guru Nanak had realized the power of Almighty and He was the only One who could speak through Nanak. In one of his verse Guru Nanak daringly awakens that dormant spirit in people. Refer the following verse in Raag Malhar Waar page 1288 GG;

Raje shihn mukkadam kutte II

Jaye jagayan baithe sutte II

Chakar nahda payan Ghau II

Rattu pittu kuttayoh chatt jao II

Guru tries to infuse an awakening against rulers who have become like man eater lion and their officials have become like dogs to pounce upon the left overs of flesh and blood of the dormant spirit of the people. In another verse he tries to awaken the self respet of the people. According to Guru Nanak slavery kills your self respect and makes man weak and coward. He says;

So jiveya jis man wassiya soi II

Nanak aur na jive koi II

Je jive patt lath jaye II

Sabuh haram jeta kich khave II (Waar majhh page 142 GG)

This revolutionary thinking of Guru Nanak was carried forward by his lineage of Nanaks who inherited his house (His word and preachings and his enlightenment).

Before his crowned martyrdom Guru Arjunji had not only transferred the Guruship to Guru Hargobind with a message that from now onwards the House of Nanak will be protected with sword. Guru Hargobind ji adorned Himself with two swords – Miri to symbolize worldly powers and Piri – to symbolize the realm of Timeless Being. He erected Akal Takht facing Golden temple at higher pedestal to dedicate and supplicate the Almighty Lord – the Timeless Being. This fusion of spiritual and temporal spirits to awaken the impulse in dormant humanity and make a throne for the Timeless being here on earth was enough to invigorate a religious ferver to stand against Tyrannical rulers and greedy officials of any decent. Since the movement was dedicated to the Timeless Being the impulse was not applied to win territories or kingdoms. So pure and serene thought to follow the Will of Almighty to create a society that will follow the Will or Hukam but stand on its own feet and fight tyranny and injustice. This impulse culminated in the creation of Khalsa.

Guru Gobind Singh ji have no contributions to Guru Granth Sahib apart from editing its final version and adding Ninth Guru Teg Bahadurji’s verses. But his other scriptures have full dedication to make the people follow the Godly Kingdom and to fight against the tyranny of worldly Kingdoms. He calls the Almighty Lord Rajan Raja the king of Kings but he brings Him amongst the poorest of the poor by calling Him Rankan rank. Not deviating from the house of Nanak and consolidating the oneness of Almighty, equality to all human beings and bringing Lord amongst the Poor by creating Khalsa and Five Beloveds (Punj Piayaras).

The martyrdom of Guru Teg Bahadurji the father of tenth Guru was a great event, something of a great magnitude and consequences because the tyranny, intolerance and utter moral chaos of imposition and oppression existed. The tyrannical Emperor Aurangzeb had taken a vow to free Hindustan from infidels and make it an Islamic state. A dark stage of Kalyuga prevailed and all humanitarian values of justice and tolerance were on discount. A united force that was required to rise against these challenges for uinted action and resistance was in demoralized state. Society was fragmented and divided because of the bigotry of Hindu ruling class which constituted mostly of high caste people. The whole action and game plan of the Emperor was to convert Brahmins of Kashmere in first phase. Devoid of Priest class the rest had as it is no stand and will follow Islamization easily. The Brahmins of Kashmere decides to take Guru Teg Bahadur’s help. Guru Teg Bahadur ji were no more part of Hindu Belief system but he decided to help them because helping them was helping larger human interests of moral duty and safe guarding your own belief system. The interference of the State was equal to demolishing any other belief system that was of personal choice. Guru Teg Bahadurji was a true soldier of the house of Nanak that believed in ethical social order, and Sikh principles of tolerance and self giving service and freedom. Guru Teg Bahadurji sat in meditation for thirteen years before becoming Guru and built a power of inner strength that was not only to stand against this challenge of conversions but his physical and mental strength were so powerful that he could endure any tortures and stand on his convictions. The execution took in Delhi, at Chandni Chowk and the crowd that gathered there had no strength to resist it or even take hold of the body of the victim. This incident pained Guru Gobind Singh ji so much that he took upon himself to fight the tyranny. He wanted to create fearless, not showing back in the battlefield, dedicated to faith in One God, fighting injustice, cruelities to mankind kind of marshal race from the same downtrodden people. His fearless knights were supposed to be so brave that one could fight a million and quarter in battlefield. The enemy was like hawk for him and his humble God fearing birds shall fight this Hawk. Khalsa was created and the realm of the Almighty was established again. His concept of God though derived from the House of Nanak had crystalised. His creation Khalsa will rule when no discordant element will remain. Khasla means purest of the pure and purest of the pure is only God. When that God factor will be seen in humans His Kingdom will be fully established – raj karega khalsa, aki rahe na koi. Though sword was taken to fight the tyranny of the Rulers but Guru says; to take sword only when there is no other means left. He made sword equal to God and called it Sarabloh or Bhaguati because God alone has that power to create and destroy. When all other means fail God uses his power same way sword is the solution to fight tyranny and injustice. The idea of Marshal God comes from the thought that tyranny, intolerance could only be fought with sword and the ideal person to convert the downtrodden from their state of apathy and dormant spirit that they could fight only having an image of Marshal God. This Marshal God played both roles of savior – Rakha and fighter –Bir and Dilawar – brave and courageous. This Hero God was Chhatrang, Chhatri whom nobody could defeat and destroy. The military and Marshal Spirit had become the necessity to fight tyranny, injustice and intolerance otherwise the Sikh concept of God is that He is all powerful and doesn’t need to fight with weapons and make crusades to fight undesirable enemy. The presence of Marshal God is expressed through Bir-ras -- poetry to invoke heroism in common people. This poetry is also known as Waar in Guru Granth Sahib. Guru Gobind Singh’s Hero God is represented sword and banner – Asipan, Asidhuj, Asiketu, kharagketu. Ultimately the Power of God is in consideration. This whole representation is very close to Hindu mythology where Gods and Godesses are iconically shown as having multiple hands to fight evil.

Kirtan is an important feature in Sikhism; in fact all the eulogy and daily regular prayers are done in singing the hymns from Gurbani so this nomenclature of God is presented in such a manner that appeals to the mind of religiously conscious people. All these names are human concepts that may have developed variously at different juncture of history. Guru Nanak used traditionally used names to bring his message forward but for him they were only functional names. His only concept of God he explains in Mul –mantra and that he says is Satnaam. His name is only truth.

Looking forward...: Aesthetics and religionFrom ancient times art and ...

Looking forward...: Aesthetics and religionFrom ancient times art and ...: Aesthetics and religion From ancient times art and religion were closely associated. The most beautiful architecture, ornamental faca...

Looking forward...: Aesthetics and religionFrom ancient times art and ...

Looking forward...: Aesthetics and religionFrom ancient times art and ...: Aesthetics and religion From ancient times art and religion were closely associated. The most beautiful architecture, ornamental faca...

Aesthetics and religion

From ancient times art and religion were closely associated. The most beautiful architecture, ornamental facades, painfully carved exteriors and interiors both in wood and marble or even rocks are common sight at all religious places. There are two reasons for this kind of development 1) patronage of the rich and powerful for show off or even love for the deity. 2) Imposing grandeur brings more patronage, pilgrimage that ultimately moves commerce.

All such efforts are followed by people in power both political and religious heads. Many empty religious traditions are created to run the shop. Most fascinating are the bathing rituals and morning and evening prayers. People flock on these occasions and spend money to please the deities. During his travels Guru Nanak visited most crowded religious places and established the facts that most rituals performed there were empty and there were religious people in disguise to mislead innocent and ignorant people in the name of religion. He visited the Jagannath Temple in Orrisa for an evening Aarti, the temple was full of people with maddening sound and smoke from the incense burning inside. A self hypnotizing effect and environment is created so that the Pandas have the constant flow of devotees rush coming in. Guru Nanak ji came away from there, and composed the most beautiful eulogy to God that is known as Aarti. Guru Nanak ji being the keen lover of nature and adorer of His creation composed the beautiful eulogy; Aarti in lyric description of panoramic beauty and mystic longing for the Lord:

“In the salver of the sky, sun and moon are the lamps. The luminous stars are the pearls, the warm winds from the mountains wafts the incense. The God of air waves the whisk. The forests of the world offer their wealth of flowers. And spheres their music play.”

He further weaves his magic of words in his most beautiful poetry – Barahmaha, where the changes in nature of twelve months of the year make his central theme. Thus Guru Nanak ji has shifted his focus from the opulent, extravagant architectural beauty of temples to the creation of the Almighty. He (God) is the greatest Creator of aesthetics which is incomparable. In his aesthetic pursuit and search of truth Guru Nanak finds sound and music to be the most satisfying expressions and that inspired him to write beautiful poetry and compose music on the banks of river Ravi when he settled for last years of life. During his travels whatever inspired him in nature he would ask his companion Mardana to play his rabab and he would sing in his melodious voice. He could inspire people to follow his bhakti marga (devotional path). The same pulse of Guru Nanak was transferred in fifth Nanak- Guru Arjun Devji and he also composed eulogy to God by praising His creation. Gurus have expressed their imagination and beauty of the Lord as written earlier but on the whole the God is Sundar – beautiful, Manmohan or Manmohanang – whose beauty bewitches or allures the heart, Jagmohan – One who allures the whole world, Husnul wajuh – beautiful face and body, Rura and sohna meaning beautiful.

He is husnul charag – a beautiful lamp and other aesthetic qualities of song, music, rhytem and dance are attributed to God in His eulogy that describe him above all like – Gite Geet, nade naad, tane taan, nirte nirt and then meditating on such Lord an euphoria engulfs the devotees and He express this word ‘Wahe Guru’ the wondrous Lord. Thus Guru Nanak has shifted the whole focus from man made aesthetic works to the Creator of wonderful Creation that is this Universe.

Looking forward...: Comparative experience of Man and GodThe experienc...

Looking forward...: Comparative experience of Man and GodThe experienc...: Comparative experience of Man and God The experience of evil, pain and suffering are common to all humans and as per our belief that God...

Comparative experience of Man and God

The experience of evil, pain and suffering are common to all humans and as per our belief that God has manifested Himself in this world He should be experiencing the same negative emotions. In Hindu philosophy these negative experiences are called Gunas (qualities) and they are of three types namely; Satva, Rajas and Tamas. Satva is consciousness producing pleasure, rajas; the source of all activity that produces pain whereas tamas is that resists both the satva and rajas and produces apathy or indifference. These are all negative experiences and cannot do any good in the spiritual development that is ultimate path to experience truth about God. Guru denies all these negative experiences to God and calls Him Trigunatit. The negative experiences come from greed and that increase our wants. God does not have any needs because He is not born and has no hunger, He commits no faults because He is independent and fearless – Ghani, Nirbhau. Similarly He is desire-less and without attachment – Nihsang, Amoh. When there is no attachment there is no enmity so He is Nirvair. All the negative character that a man acquires, He has not even a small particle of it. He is above all pain – Nihkantak, Nirmal – without impurity, Beparwah – without attachment, cares, Abhul – infalliable, Adol- does not waver, Achhal – cannot be deceived.

 Ek Onkar

The concept of Ek Onkar which is the beginning word of Guru Granth Sahib is in fact used in digit 1 and open first alphabet ura. This implies the purity and divinity of God because He cannot be divided or explained in any degree. Guru says; even at the highest stage of understanding the truth about God that he says; His quality cannot be reached by man. Man may reach the highest stage of spiritual development where it seems like pure, divine nature but that remains a conceivable human attribute that may inspire reverence and respect but it can never ever reach the Godhead. The essential characteristics of God are Truth – that He exists, Light – that shows us the right path, Holyness or purity because all human beings are equal to Him. This pure form – Nirmal, Pawitar, Punit, Pak are His Nihkewal – most certainly Holy characteristics and that make Him Nirala –extraordinary. No humans, saints or even incarnations can match this characteristic of God. He is Adi sachuh – origin of truth, Parkash – origin of Light, Sat Guru – true Guru. He is only One (1) – Kewal.

Looking forward...: Metaphysical relation to GodThe researchers in the...

Looking forward...: Metaphysical relation to GodThe researchers in the...: Metaphysical  relation  to God The researchers in the study of religions have found that the belief that God exists is derived from bloo...

Metaphysical relation to God

The researchers in the study of religions have found that the belief that God exists is derived from blood relations. The love for God is expressed with blood relations like Father – Pita, mother – Mata, Bhrata - brother. Blood relations were supposed to love, care and stand by you. Because of His care taker attribute He is also called heavenly Father. These relations are also object of our reverence and respect. Because of the friendly nature of God, He is also called Mittar or Bhai.

Guru Nanak has added one more relation in this concept of God and man relationships and that is of bride or wife and groom or husband. Guru says; human beings irrespective of gender, he calls them Jiva are brides and He the Almighty is their Groom. This is a very interesting proposition because this relationship is based on attraction and deep love and there is no blood relationship. This relationship is incomparable because the bond is based on pure love that merges in one another and procreation takes place which is one of the commands of the Almighty. The ultimate goal of a human life is to reach a stage where soul merges into Soul (that of God). So this symbolic relationship of union of man-woman where love and attraction are deeper and intensive, even if man has gone away there is Virah or Birha - separation from husband and wait for him to come back which only increases love even though there is pain and heartache. Much of Guru Nanak’s poetry is based on this relationship. Barahmaha in Raag Tukhari is one such beautiful poetry where changing weather sees the separation, waiting and Taangh- longing for Him to come back and unite is depicted beautifully.    

In man and God relationship a very personal relationship has also come forward not only in hymns but even in Sakhis – stories of life of Gurus. This relationship is that of a friend – mittar, meet, sakha, Yar, sajjan, sathiara, sangi. Friend is one who stands with you in your difficult times and he, who is like constant companion to you in all conditions. The fear of all natural forces created God who was exalted and in awe and man humbles down and begs Him to protect. When God helps to remove the fear and proposes to become fearless – Guru says nirbhau then He becomes your friend and you can share all your sufferings and pain with Him. In one of His hymns Guru Gobind Singh ji message Him; ‘Tell the dear Friend the condition of ones away from Him. Soft beds, dear Friend, beloved God, are but torment without thee, residences in mansions like living among serpents, the wine goblet is like the cross,  its rim like the dagger. All this without thee is like the keenness of butcher’s thrust. To dwell with thee in adversity dear Friend is better; far better then residences in Palace without thee (Mittar pyare nu haal muridan da kehna…….).’

All these relational attachments to God may be a concept to understand the nature of God because the revelation of truth about God, Guru Nanak divests him of all relations and attachments. For Guru Nanak the revelation of truth about God comes only in His metaphysical or abstract Form. Guru says; He is ajuni – not born from womb and therefore has no mother or father, no brother, no friend, no enemy, no son, and he has no worldly love that of material, wealth, house, desire and no wife. He has that power to be amongst us but to remain fully detached.

  

Looking forward...: God in relation to matter, space and timeWe have...

Looking forward...: God in relation to matter, space and time

We have...: God in relation to matter, space and time We have studied the abstract nomenclature of God in respect to His personality. When he cr...

Looking forward...: Levels of religious consciounessEver since the re...

Looking forward...: Levels of religious consciouness
Ever since the re...: Levels of religious consciouness Ever since the religious consciousness has developed the omnipotent character of God has been imprinted...

Levels of religious consciouness
Ever since the religious consciousness has developed the omnipotent character of God has been imprinted on the minds of people. To teach ethics and good behaviour may have been the primary objective but vested interests are power, economic, social or political and it has given a totally different level of development in the society. The division of society on all levels created distress measures and in such conditions man always seeks help of the powerful and mighty. This idea of powerful and mighty was assigned to God. The most primitive interest of man in God is to seek protection in distress and danger; favours were expected for the struggles to live a normal life and boons like gift of a son and wealth. This is the minimal, selfish religious consciousness of underdeveloped, suppressed humanity. The attributes used for God for such consciousness and needs are Gharib Niwaz – nourisher of the poor, Din dard, Din dayal – sympathiser of the lowly and kind to the helpless, Anatha Nath – Lord of the unprotected, Nithawayan da thaun – refuge of the refugeless. These boons are expected because God is projected as Kind and Merciful. The expressions for His Kind and Merciful nature are as many as the narrators of His Glory. He is called Dayal, Karim, Meharban, Karnamai, Rabb, Rakha, Dayyi, Kirpanidh and Rahim. When He bestows all the charities due to His above mentioned generosities He becomes Dani, Data, Datar and Dihand. He fulfills all our wishes and becomes Ichha Purak, Daan karnang. He removes our pains and becomes Dukh Bhanjan. God is having all such good qualities and expect us to become like Him and develop to perfection and He keeps account of all our deeds – lekha jokha the job of an accountant or Bania. He is just and expects from us His kind of justice – Pura Niyan.
This ethical development of man and society is incomplete unless there is an angle of punishment to deliver justice. Guru Nanak has delivered a very conscious and liberal view point on this matter of justice. The existing religious thoughts on this matter are theory of Karma in Hinduism which is a limiting process and does not allow man to correct and better and the God also becomes vengeful according to this theory of karma. In Islam God is forgiving and man doesn’t even need to repent. According to Guru Nanak a man who has accumulated evil and bad deeds in his life can become dear to God if he chooses the right path meditates on Lord’s Name and becomes God oriented. God is pleased with such man and allows him to be in His presence. God never humiliates or degrades man when he is on path of repentance. At this stage God provides Ohla – a cover to His devotee. Man can confide in Him all his secrets, his weaknesses because He is Paij Rakhanhar – protector of our honour. According to Guru Nanak God has self imposed this role and have become Bakhshind – a forgiver.
After these physical wants the religious consciousness takes another level, another path that is not walked by all and that is the spiritual development of the self. This path not only takes to soul searching but the search begins to find the truth of God. For the seeker of truth the world becomes an ocean of all good and bad, evil and exalted and a mess of egoistic people full of negative values. It is only the Taranhaar – one who helps cross this worldly ocean. He helps remove all our impure vibes that have made us fallen and corrupt and He becomes – Patit pawan the one who emancipates. Once man has decided to be His devotee He becomes – Bhagat watsal a guide to show the path with love.

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God in relation to matter, space and time

We have studied the abstract nomenclature of God in respect to His personality. When he created this universe three facts came into being namely matter, time and space. Let us analyse this turn by turn; Guru says He exists in every thing he has created that makes His person a matter that has weight and form but Guru calls Him Gaura – heavy, Atol – unweighable like ocean so He also becomes Sagar and Dariya, Bharpur – without emptiness because He is filling all spaces. For us matter is divisible and weighable with economic valuation attached to it but for Guru He is abhang – unbreakable, Achhed – unpieracable, Avagat – unchangeable. For us matter is value added goods like gems that we barter but for Guru He is a Gem himself that has unestimated value so He becomes – Amolak and Bekimat – priceless and invaluable. So Guru calls Him Ratnagar – an ocean of gems. As the level of understanding His personality ascends He becomes Adrisht – invisible and the matter is only manifested in His creation. God becomes Nirakar – without form and we only have notion of His Form that Guru calls Tat Maya – essence of Form. Warna chhina Bahra – without any marks, features, form, outline, colour, lineage or caste. He becomes a universal form that is self luminating and self existing – Saibhang, an all pervading conscious principle. He becomes Atmaram – a universal entity.

In context of time we usually divide into eras that have beginning of calculation of time. Guru’s concept of God with reference to time has manyfold discriptions. Guru calls Him Puratan – ancient. When thinking of His past Guru calls Him Adi – the beginning, Paramadi – the very beginning, Anadi – without any beginning, because Guru says He was always there in His Nirgun Form. In the present tense He is the truth that exists, omnipresent, all pervading and immanent. In the future tense God is Eternal – Beant and Anant without any end. The earth and heaven, His creations may pass away but He is Thir, Nihachal, Avagat  - permanent, without change and eternal. He, Himself holds the time cycle so He becomes Chakradhar – one who holds the cycle of time in his own hands. In this context He becomes Akal or Timeless. The three time zones or traikaal – past, present and future does not apply to Him.

 In Hindu mythology time has been divided into Yugas and all the complicated calculations are with reference to man,  the lesser gods and God but all the calculations result in the merger of perceptible into inperceptible that is God. Yugas may be of millions of years for man for God they are just a wink of the eye and Guru calls it a Pal or Chhin and this is such a small unit of time that we cannot even calculate. That is why Guru calls God Akal – the Timeless Being.

In terms of space God as person needs a location but all major religions of the world do not establish any location for Him. He is seen having only spirit and He shall be worshiped only in spirit. Guru calls Him Alok or Ades – without any country or continent. His omnipresent character needs an explanation so we locate him everywhere, in every space and He is then called Sarbniwasi, Sarbviyapi. These personal space related forms of God are used to preach the ethical values to the man. The sinners or evil doers get some fear from His very near, omnipresent closeness which is termed as Hadra-hadur – very near, always present.