Religious Fanaticism - Part 27: It's Cure:
The Creator and the Creation are One

The Creation is in the Creator (God), and the Creator is in the Creation,
totally pervading and permeating all places (sggs 1350).
<><><><>

Central to scriptural teachings of various religions is the belief that all existence is a manifestation of God and that God exists in all beings as the innermost Self. The SGGS (Sri Guru Granth Sahib) also indicates that there is no difference between the Creator and the Creation, just as there is no difference between the ocean and its waves, sun and it's rays, gold and gold-bracelets, clay and clay-pots, and so on. Therefore, the index of spiritual progress rests in the ability to appreciate the splash of Divinity in each and every object that reflects God's Glory, Greatness, Essence Intellect or Awareness.

  • ਖਾਲਿਕੁ ਖਲਕ ਖਲਕ ਮਹਿ ਖਾਲਿਕੁ ਪੂਰਿ ਰਹਿਓ ਸ੍ਰਬ ਠਾਂਈ ॥: khaalik khalak khalak mehi khaalik poor rahiou srab thaa(n)ee: The Creation is in the Creator (God), and the Creator is in the Creation, totally pervading and permeating all places (sggs 1350).
  • ਫਰੀਦਾ ਖਾਲਕੁ ਖਲਕ ਮਹਿ ਖਲਕ ਵਸੈ ਰਬ ਮਾਹਿ ॥: Fareedaa khaalak khalak mahi khalak vasai rab maahi: Says Fareed, the Creator (God) is in the Creation, and the Creation abides in God (sggs 1381).
  • ਆਸਾ ਬਾਣੀ ਸ੍ਰੀ ਨਾਮਦੇਉ ਜੀ ਕੀ     ਏਕ ਅਨੇਕ ਬਿਆਪਕ ਪੂਰਕ ਜਤ ਦੇਖਉ ਤਤ ਸੋਈ ॥ ਮਾਇਆ ਚਿਤ੍ਰ ਬਚਿਤ੍ਰ ਬਿਮੋਹਿਤ ਬਿਰਲਾ ਬੂਝੈ ਕੋਈ ॥੧॥ ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਗੋਬਿੰਦ ਬਿਨੁ ਨਹੀ ਕੋਈ ॥ ਸੂਤੁ ਏਕੁ ਮਣਿ ਸਤ ਸਹੰਸ ਜੈਸੇ ਓਤਿ ਪੋਤਿ ਪ੍ਰਭੁ ਸੋਈ ॥੧॥ ਰਹਾਉ ॥ ਜਲ ਤਰੰਗ ਅਰੁ ਫੇਨ ਬੁਦਬੁਦਾ ਜਲ ਤੇ ਭਿੰਨ ਨ ਹੋਈ ॥ ਇਹੁ ਪਰਪੰਚੁ ਪਾਰਬ੍ਰਹਮ ਕੀ ਲੀਲਾ ਬਿਚਰਤ ਆਨ ਨ ਹੋਈ ॥੨॥ ਮਿਥਿਆ ਭਰਮੁ ਅਰੁ ਸੁਪਨ ਮਨੋਰਥ ਸਤਿ ਪਦਾਰਥੁ ਜਾਨਿਆ ॥ ਸੁਕ੍ਰਿਤ ਮਨਸਾ ਗੁਰ ਉਪਦੇਸੀ ਜਾਗਤ ਹੀ ਮਨੁ ਮਾਨਿਆ ॥੩॥ ਕਹਤ ਨਾਮਦੇਉ ਹਰਿ ਕੀ ਰਚਨਾ ਦੇਖਹੁ ਰਿਦੈ ਬੀਚਾਰੀ ॥ ਘਟ ਘਟ ਅੰਤਰਿ ਸਰਬ ਨਿਰੰਤਰਿ ਕੇਵਲ ਏਕ ਮੁਰਾਰੀ ॥੪॥੧॥: Aasaa baanee sree Naamadeou jee kee: Ek anek biaapak poorak jatt dekho tatt soee. Maya chitr bachitr bimohit biralaa boojhai koee ||1|| Sabh Gobind hai sabh Gobind hai Gobind bin nahee koyee. Soot ek man sat sahans jaise ot pot prabh soee ||1|| Rahaaou || Jal trang ar phen budbudaa jal te bhinn na hoyee. Ih parpanch paarbrahm kee leelaa bichrat aan na hoyee ||2|| Mithiya bharam ar supan manorath sat padaarath jaaniaa. Sukirat manasaa gur oupadesee jaagat hee man maaniaa ||3|| Kahat Naamadeou har kee rachanaa dekhahu ridai beechaaree. Ghat ghat antari sarab niranti keval ek muraaree ||4||1||: Aasaa baanee sree Naamadeou jee kee: In the one and in the many, God is pervading and permeating; wherever I look, there He is. (But) a rare person understands this (ਭੇਦ), because (generally the Jeeva - the individual beings) are fascinated (deluded) by the Maya's colorful imagery. ||1|| God is All (i.e., everywhere and everything), God is All (i.e., everywhere and everything); without God, there is nothing at all. As one thread holds hundreds and thousands of beads, So is (God) woven into All (i.e., everywhere and everything). ||1||Pause|| The waves of the water, the foam and bubbles, are not distinct from the water. (Similarly) this manifested world is the Play (Leelaa) of the Supreme Being; reflecting upon it, we find that it is not different from Him. ||2|| (Watching this Leelaa) the man believes worldly objects (ਪਦਾਰਥ) to be True (permanent, etc.), but they are like objects (ਪਦਾਰਥ) seen in the dream (i.e., untrue) - "ਮਿਥਿਆ ਭਰਮੁ " (Mitthiyaa Bharam). Un to whom the Guru bestows Good Understanding (ਭਲੀ ਸਮਝ), his mind stands awakened (from delusion, untruth, "ਮਿਥਿਆ ਭਰਮੁ", etc.), and his mind accepts this (that the worldly objects are Mithiya, unreal, impermanent, etc.). ||3|| Says Naam Dev, reflect upon this in your heart that this is the Creation of the Lord. In each and every heart, and deep within the very nucleus of all, is the One God (i.e., in this entire Creation, only One Lord pervades in everyone and everywhere). ||4||1|| (sggs 485).
  • ਤੋਹੀ ਮੋਹੀ ਮੋਹੀ ਤੋਹੀ ਅੰਤਰੁ ਕੈਸਾ ॥ ਕਨਕ ਕਟਿਕ ਜਲ ਤਰੰਗ ਜੈਸਾ ॥੧॥: Tohee mohee mohee tohee antar kaisaa. Kanak katik jal trang jaisaa ||1||: You are me, and I am You—what is the difference between us? We are like gold and the bracelet, or water and the waves ||1|| (sggs 93).
  • ਜਿਉ ਪਸਰੀ ਸੂਰਜ ਕਿਰਣਿ ਜੋਤਿ ॥ ਤਉ ਘਟਿ ਘਟਿ ਰਮਈਆ ਓਤਿ ਪੋਤਿ ॥: Jiyu parsee sooraj kirin joti. Tiyu ghat ghat Ramayeeyaa oti poti: Just as the light of the sun's rays spread out, God permeates each and every heart, through and through (sggs 1177).
  • ਹਭ ਸਮਾਣੀ ਜੋਤਿ ਜਿਉ ਜਲ ਘਟਾਊ ਚੰਦ੍ਰਮਾ ॥: Habh smaanee joti jiyu jal ghataayoo chandramaa: Divine Light is permeating all, like the moon reflected in all the waters of the pitchers (sggs 1099).
  • ਬੇਦ ਕਤੇਬ ਇਫਤਰਾ ਭਾਈ ਦਿਲ ਕਾ ਫਿਕਰੁ ਨ ਜਾਇ ॥ ਟੁਕੁ ਦਮੁ ਕਰਾਰੀ ਜਉ ਕਰਹੁ ਹਾਜਿਰ ਹਜੂਰਿ ਖੁਦਾਇ ॥੧॥ ਬੰਦੇ ਖੋਜੁ ਦਿਲ ਹਰ ਰੋਜ ਨਾ ਫਿਰੁ ਪਰੇਸਾਨੀ ਮਾਹਿ ॥ ਇਹ ਜੁ ਦੁਨੀਆ ਸਿਹਰੁ ਮੇਲਾ ਦਸਤਗੀਰੀ ਨਾਹਿ ॥੧॥ ਰਹਾਉ ॥ ਦਰੋਗੁ ਪੜਿ ਪੜਿ ਖੁਸੀ ਹੋਇ ਬੇਖਬਰ ਬਾਦੁ ਬਕਾਹਿ ॥ ਹਕੁ ਸਚੁ ਖਾਲਕੁ ਖਲਕ ਮਿਆਨੇ ਸਿਆਮ ਮੂਰਤਿ ਨਾਹਿ ॥੨॥ ਅਸਮਾਨ ਿਮ੍ਯ੍ਯਾਨੇ ਲਹੰਗ ਦਰੀਆ ਗੁਸਲ ਕਰਦਨ ਬੂਦ ॥ ਕਰਿ ਫਕਰੁ ਦਾਇਮ ਲਾਇ ਚਸਮੇ ਜਹ ਤਹਾ ਮਉਜੂਦੁ ॥੩॥ ਅਲਾਹ ਪਾਕੰ ਪਾਕ ਹੈ ਸਕ ਕਰਉ ਜੇ ਦੂਸਰ ਹੋਇ ॥ ਕਬੀਰ ਕਰਮੁ ਕਰੀਮ ਕਾ ਉਹੁ ਕਰੈ ਜਾਨੈ ਸੋਇ ॥੪॥੧॥: Bedh kathaeb eifatharaa bhaaee dhil kaa fikar n jaae....: {Note: the use of Faarsee words ("Baad-ਬਾਦੁ" etc.) and the use of other words sch as "Siyaam Moorati -ਸਿਆਮ ਮੂਰਤਿ", it appears that Kabeer Jee in this Shabad is instructing Muslim and Hindu fellows who were probably arguing about their respective Gods and scriptures. In an effort to remove their doubts and misunderstanding, Here Kabeer Jee in essence is telling them that God does not only dwell in the sky or only in Siyaam Moorati (picture or an idle of Siyaam: dark-skinned Sri Krishna) but God is also Present everywhere. So look within, worship Him within and see and feel Him in everything}. O bother, The Vedas and the Scriptures are like a mirror, (just by reading them or quoting them for the sake debate and arguments) the anxiety of the heart or mind) is not relieved (e.g., one can see his face in a mirror but the mirror will not clean it). If you will only center yourself (or focus the mind) on the Lord, even for just a moment, then you will see the Lord face-to-face, present before you (in other words, there is no need to argue about religions and scriptures). ||1|| O human being, search your own heart every day, and do not wander around in confusion. This world is just a magic-show; there nothing to be gained in it (through the useless debates and argments). ||1||Pause|| Reading and studying falsehood, people feel happy; (thus) in their ignorance, they just talk nonsense. The True Creator (Lord) is diffused into His Creation; He is not just the dark-skinned Krishna. ||2|| (Instead of assuming God to be only in the sky) the stream of God flows within; you should have taken your bath in this. Serve the Lord forever; by bcoming detached from the world, see Him ever-present everywhere. ||3|| The Lord is the purest of the pure; I can doubt this only if there be another(i.e., there is but One God). O Kabeer, only that person can know this (secret), to whom He gives such understanding; this Gift (mercy, grace etc.) is in the hands of the Giver (Merciful) alone ||4||1|| (sggs 727).

SGGS indicates God to be Nirgun -Roop and Sargun-Roop. The outer world of plurality, cognized by our limited material vehicle of body-mind-intellect, is all a play of names and forms upon the Infinite Consciousness, the One Unconditioned Substratum. That One Homogeneous whole is the Changeless in changing phenomena.

  • ਸਰਗੁਨ ਨਿਰਗੁਨ ਨਿਰੰਕਾਰ ਸੁੰਨ ਸਮਾਧੀ ਆਪਿ ॥: Sargun Nirgun Nirankaar sunn smaadhee aapi: Nirankaar (Formless God) Himself is Sargun, Nirankaar (Formless God) Himself is Nirgun and Himself abides in Sunn Samaadhi (beyond the influence of the three qualities of Maya, ਅਫੁਰ ਅਵਸਥਾ ...). (sggs 290).

Apparently, as indicated in the SGGS, God is not only "there yonder". He is also "here and now". The author recently read this account between a reporter and a Self-realized Mahaatmaan in a newspaper. A reporter asks a point blank question to the Mahaatmaan, "Who is your God?". The Mahaatmaan, pointing at him and others around replies back with a point blank answer, "You! Her, him, everything!". Similarly, the SGGS indicates that One God Himself has become everything (ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ). Since the man is considered the roof and crown of the Creation, in that sense he is the biggest God there is! In nutshell, all manifestations are all-pervading God's own expressions.

  • ਬ੍ਰਹਮੁ ਬਿੰਦ ਤੇ ਸਭ ਓਪਤਿ ਹੋਈ ॥: Braham bind te sabh opati hoee: All emanate from God (sggs 1128).
  • ਬ੍ਰਹਮੁ ਦੀਸੈ ਬ੍ਰਹਮੁ ਸੁਣੀਐ ਏਕੁ ਏਕੁ ਵਖਾਣੀਐ ॥ ਆਤਮ ਪਸਾਰਾ ਕਰਣਹਾਰਾ ਪ੍ਰਭ ਬਿਨਾ ਨਹੀ ਜਾਣੀਐ ॥: Brahm deesai Brahm suneeyai ek ek vakhaaneeyai. Aatam pasaaraa karan haaraa parabh binaa nahee jaaneeyai: The One Unique Reality is seen everywhere, the Unstruck Celestial Music is heard everywhere, the One Creator is present in all creation; there is none else than He Himself everywhere (sggs 846).
  • ਏਕੋ ਹਰਿ ਰਵਿਆ ਸ੍ਰਬ ਥਾਇ ॥: Eko hari raviaa sarab thaai: The One God is permeating and pervading all places (sggs 1177).
  • ਰੰਗਿ ਰਤਾ ਮੇਰਾ ਸਾਹਿਬੁ ਰਵਿ ਰਹਿਆ ਭਰਪੂਰਿ ॥: Rang ratta meraa sahib ravi rahiaa bharpoor: My God is imbued with Love; He is totally permeating and pervading all (sggs 23).
  • ਜਤ੍ਰ ਤਤ੍ਰ ਦਿਸਾ ਵਿਸਾ ਹੋਇ ਫੈਲਿਓ ਅਨੁਰਾਗ ॥: Jattar tattar disaa visaa hoi phailio anuraag: God is transudatory in everypore of the universe. His universal adoration is immanent (Guru Gobind Singh Jee, Jaap 80).
What all this suggest is that our eyes are God's eyes, our ears are His ears, our legs are His legs etc. Perhaps that's why God is mentioned to have thousands of eyes and forms, the nearest of the near, the farthest of the far, here and now, and so on. His Reflection is hidden in all objects just as the butter is hidden in the milk, and the fire is hidden in the wood. But, in reality, though God is inside our heart, our mind is not inside!
  • ਸਹਸ ਤਵ ਨੈਨ ਨਨ ਨੈਨ ਹਹਿ ਤੋਹਿ ਕਉ ਸਹਸ ਮੂਰਤਿ ਨਨਾ ਏਕ ਤੋੁਹੀ ॥ ਸਹਸ ਪਦ ਬਿਮਲ ਨਨ ਏਕ ਪਦ ਗੰਧ  ਬਿਨੁ ਸਹਸ ਤਵ ਗੰਧ ਇਵ ਚਲਤ ਮੋਹੀ ॥੨॥: Sahas tav nain nan nain hahi tohi kaou sahas moorat nanaa ek tuohee ...: (O Lord) You have thousands of eyes, and yet You have no eye. You have thousands of forms, and yet You do not have even one. Your Pure feet are thousands, and yet You do not have even one foot. You have no nose, yet you have thousands of noses. This Play of Yours entrances me (sggs 13).
  • ਹਰਿ ਕਾ ਨਾਮੁ ਕੋਟਿ ਲਖ ਬਾਹਾ ॥: Har kaa naam kot lakh baahaa: God's Name has hundreds of thousands and millions of arms ( sggs 1072).
  • ਸੋ ਪ੍ਰਭੁ ਨੇਰੈ ਹੂ ਤੇ ਨੇਰੈ ॥: So prabh nerai hoo te nerai: God is the nearest of the near (sggs 530).
  • ਅਗਮ ਅਥਾਹ ਬੇਅੰਤ ਪਰੈ ਪਰਟਿਆ ॥: Agam athaah beant parai paratiaa: God is inaccessible, unfathomable, endless, the farthest of the far (sggs 957).

Not only everything we see is God's embodiment, there is but One God. In other words, there is no difference such as a Sikh Soul, a Christian Soul, a Muslim Soul, a Hindu Soul, a young Soul, an old Soul, a rich Soul, a poor Soul, and so on. There is no such thing as a separate God of Sikhs, a different God of Hindus, a separate God of Christians, a different God of Muslims, and so on. The All permeating Lord is One without-a-second. To think otherwise is sheer ignorance, silliness, illogocality and untruthfulness. Therefore it's an utter fallacy and irrationality to make claims like "the only way to God is through my Prophet", "we are the only chosen people of God" or to label those who practice different religion as "Kafir" (infidel), and so on. These are the cynical views of Spirituality, God and matters related to Him! True religious persons are those who love and worship the whole Creation, seeing it as all-pervading Divine Principle.

  • ਏਕ ਨੂਰ ਤੇ ਸਭੁ ਜਗੁ ਉਪਜਿਆ ਕਉਨ ਭਲੇ ਕੋ ਮੰਦੇ ॥੧॥: Ek noor te sabh jagu upjiaa kaoun bhale ko mande ||1||: From this One Light, the entire universe has welled up. So who is good, and who is bad? ||1|| (sggs 1349).
  • ਜੋ ਦੀਸੈ ਸੋ ਤੇਰਾ ਰੂਪੁ ॥: Jo deesai so taeraa roop: Whatever is seen, O God, is Your form (sggs724).
  • ਸਾਹਿਬੁ ਮੇਰਾ ਏਕੋ ਹੈ ॥: Saahib maeraa eaeko hai: My Lord is One (sggs 350).
  • ਤੂ ਸਰਬਤ੍ਰ ਤੇਰਾ ਸਭੁ ਕੋਈ ॥: Too sarabatar teraa sabh koee: You are everywhere; all are Yours (sggs 998).
  • ਏਕਾ ਸੁਰਤਿ ਜੇਤੇ ਹੈ ਜੀਅ ॥: Ekaa surati jete hai jeea: There is One Awareness among all Jeeva or beings (sggs 24).
  • ਮਾਨਸ ਕੀ ਜਾਤ ਸਬੈ ਏਕੈ ਪਹਚਾਨਬੋ ॥: Maanas kee jaat sabai ekai pahchaanabo: Recognize the entire mankind as one family (Guru Gobind Singh Jee).
  • ਸਗਲੀ ਜਾਨਿ ਕਰਹੁ ਮਉਦੀਫਾ ॥: Saglee jaan karo mauleephaa: Let your daily worship be the knowledge that God is everywhere (sggs 1084).
  • ਏਕਾ ਸੁਰਤਿ ਜੇਤੇ ਹੈ ਜੀਅ ॥: Ekaa surati jete hai jeea: There is One Awareness among all Jeeva or beings (sggs 24).

Only the Giaan (also spelt Giyan, Gian, Jnana, etc.) or Knowledge of the Ultimate Reality - that the true nature of the immortal Aatmaan (Soul or the Self) is part of the Eternal Lord - can dispel the darkness of ignorance that easily deludes. The awareness of the indwelling Divine Spirit in all objects of Creation - animate and inanimate - enables one to see the various embodied forms as essentially One and that differences that are perceived by the conditioned or lower mind (false ego-sense, Haume, negativity or Bikaars etc.) are merely external. Such a Higher frame of mind (pure mind devoid of false ego-sense) that sees God's Presence in all the infinite variety of His Creation is the basis of the Giaanee's Samdrishtee (equal mindedness).

  • ਬ੍ਰਹਮ ਗਿਆਨੀ ਕੈ ਦ੍ਰਿਸਟਿ ਸਮਾਨਿ ॥: Braham giaanee kai drisat samaan: The God-conscious being looks upon all alike (equalmindedness) (sggs 272).
  • ਏਕੁ ਪਛਾਣੈ ਹਉਮੈ ਮਾਰਿ ॥:  Ek pashaanai haumai maari: Recognize One Truth by erdaicating egoism — error (sggs 1277).

In other words, the truth that God is within each one as the Aatmaan is to be seen as distinct from the body. The problem arises when we identify with the body (body-consciousness, I-ness, etc.), instead of the "Joti-Svaroopa" (Pure Consciousness or Self) within ourselves and others. The body is the field (Khet or Kshetar) and the Soul is the knower. The discrimination (Viveka) between the nature and constituents of the field including the gross and the subtle aspects and the identity of the knower is regarded as the highest kind of Wisdom, for such awareness removes delusion regarding the true nature of the world and the individual. The body is mentioned to be the field because a man sows seeds of action and reaps their fruits. The knower of the field is the Self who watches what takes place within this body including the mental and physical modifications. At the Universal level the Lord is the knower who is aware of the field in everybody. Realizing the ephemeral quality of the field, the body and the Universe, and the Immortal nature of the Soul leads to detachment (Bairaag) towards worldly objects. As indicated in the SGGS, without detachment, it's not possible to transcend Maya (illusion, duality or materiality).

The Divine Teaching urges us to serve the world seeing all as embodiments of God. In other words, if we truly love God, then we must see him in all beings and treat them as such. For instance, since God is "Pure Goodness", we must look for only Good in everyone (Saanjh Kareejai Gunah Keree... sggs 766). Thus, the best way to see God everywhere is to see Goodness everywhere. Otherwise saying or claiming "I am religious, spiritual, believer etc." has no meaning whatsoever. To put it otherwise, we can enjoy the Presence of God deep within the Heart when the mind is pure, doubt free, childlike innocent, or devoid of I-ness (false ego or Haume). Therefore, one does not have to undergo any academic training to love God or to be closer to Him; a sincere Heart is enough. Since the same One Supreme Being resides within (Antaryaamee) every being as Pure and innocent Love, to Love Him is to Love everyone by becoming aware of His Presence in everyone.

  • ਤੂੰ ਵਰਨਾ ਚਿਹਨਾ ਬਾਹਰਾ॥ ਹਰਿ ਦਿਸਹਿ ਹਾਜਰੁ ਜਾਹਰਾ ॥: Toon varnaa chihanaa baaharaa. Har deesahi haaajar jaahraa: (O God) You are without color and mark. (Yet) You are seen to be manifest and present (sggs 74).
  • ਬੇਦ ਕਤੇਬ ਸੰਸਾਰ ਹਭਾ ਹੂੰ ਬਾਹਰਾ ॥: Ded kateb Sansaar habhaa hoon baaharaa: (He-ਪਰਮੇਸਰ ਮਹਾਂਪੁਰਖ...) is beyond the world, Vedas, and Kateb (Quran...). (sggs 397).

Now, if someone claims that his God told him to create war or kill innocent people, it becomes duty of the entire world-community — people of open mind, understanding, commonsense, rational thought; freethinkers, humanists, intelligentsia; and so on — to stand up and question the sanity of that person. Obviously, it cannot be God but one's own negativity (Bikaars, ignorance, anger, hatred, selfishness, lack of true understanding etc.) that coerce him to create terror, war, conflict and disharmony in the world. Thus, like a fresh air of breath, the wholesome Universal Teaching of the SGGS is indeed a break from watching insane people, doing what they do best: creating and then capitalizing on fear and hatred.

— T. Singh
www.gurbani.org