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

ਖਾਲਿਕੁ ਖਲਕ ਖਲਕ ਮਹਿ ਖਾਲਿਕੁ ਪੂਰਿ ਰਹਿਓ ਸ੍ਰਬ ਠਾਂਈ ॥ (sggs 1350).
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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 (sggs 1350).
  • ਫਰੀਦਾ ਖਾਲਕੁ ਖਲਕ ਮਹਿ ਖਲਕ ਵਸੈ ਰਬ ਮਾਹਿ ॥ : Fareedaa khaalak khalak mahi khalak vasai rab maahi (sggs 1381).
  • 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॥ : Ek anek biaapak poorak jatt dekho tatt soee... (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|| (sggs 93).
  • ਜਿਉ ਪਸਰੀ ਸੂਰਜ ਕਿਰਣਿ ਜੋਤਿ ॥ ਤਉ ਘਟਿ ਘਟਿ ਰਮਈਆ ਓਤਿ ਪੋਤਿ ॥ : Jiyu parsee sooraj kirin joti. Tiyu ghat ghat Ramayeeyaa oti poti (sggs 1177).
  • ਹਭ ਸਮਾਣੀ ਜੋਤਿ ਜਿਉ ਜਲ ਘਟਾਊ ਚੰਦ੍ਰਮਾ ॥ : Habh smaanee joti jiyu jal ghataayoo chandramaa (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.... (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 (sggs 290).

Apparently, as indicated in the SGGS, God / Creator / Hukam is here and now, everywhere, in everything. In other words, One Omnipresent God 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 a nutshell, all manifestations are all-pervading God's own expressions.

  • ਬ੍ਰਹਮੁ ਬਿੰਦ ਤੇ ਸਭ ਓਪਤਿ ਹੋਈ ॥ : Braham bind te sabh opati hoee (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 (sggs 846).
  • ਏਕੋ ਹਰਿ ਰਵਿਆ ਸ੍ਰਬ ਥਾਇ ॥ : Eko hari raviaa sarab thaai (sggs 1177).
  • ਰੰਗਿ ਰਤਾ ਮੇਰਾ ਸਾਹਿਬੁ ਰਵਿ ਰਹਿਆ ਭਰਪੂਰਿ ॥ : Rang ratta meraa sahib ravi rahiaa bharpoorl (sggs 23).
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 ... (sggs 13).
  • ਹਰਿ ਕਾ ਨਾਮੁ ਕੋਟਿ ਲਖ ਬਾਹਾ ॥ : Har kaa naam kot lakh baahaa ( 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 (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|| (sggs 1349).
  • ਜੋ ਦੀਸੈ ਸੋ ਤੇਰਾ ਰੂਪੁ ॥ : Jo deesai so taeraa roop (sggs724).
  • ਸਾਹਿਬੁ ਮੇਰਾ ਏਕੋ ਹੈ ॥ : Saahib maeraa eaeko ha (sggs 350).
  • ਤੂ ਸਰਬਤ੍ਰ ਤੇਰਾ ਸਭੁ ਕੋਈ ॥ : Too sarabatar teraa sabh koee (sggs 998).
  • ਏਕਾ ਸੁਰਤਿ ਜੇਤੇ ਹੈ ਜੀਅ ॥ : Ekaa surati jete hai jeea (sggs 24).
  • ਸਗਲੀ ਜਾਨਿ ਕਰਹੁ ਮਉਦੀਫਾ ॥ : Saglee jaan karo mauleephaa (sggs 1084).
  • ਏਕਾ ਸੁਰਤਿ ਜੇਤੇ ਹੈ ਜੀਅ ॥ : Ekaa surati jete hai jeea (sggs 24).

Only the Spiritual Giaan-Wisdom can dispel the darkness of ignorance that easily deludes we mortals. 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, Haumai, negativity or Bikaars etc.) are merely external. Such a Higher frame of mind 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 (sggs 272).
  • ਏਕੁ ਪਛਾਣੈ ਹਉਮੈ ਮਾਰਿ ॥ :  Ek pashaanai haumai maari (sggs 1277).

In other words, the truth that God is within each one, here and now. The problem arises when we identify with the gross body (body-consciousness, I-ness, etc.), instead of "Jot Sroop " within ourselves and others. As taught in the SGGS, without detachment, it's not possible to transcend Maya.

The Enlightening Message of the Shabad (SGGS) urges us to serve the world seeing all as embodiments of the ONE Creator. 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 Divine Virtues or 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 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 God resides within (Antaryaamee) every being, 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 (sggs 74).
  • ਬੇਦ ਕਤੇਬ ਸੰਸਾਰ ਹਭਾ ਹੂੰ ਬਾਹਰਾ ॥ : Ded kateb Sansaar habhaa hoon baaharaa (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 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 creating and then capitalizing on fear and hatred.

— T. Singh
www.gurbani.org