Gurbani Defines Form Of God

Religions and people have all sorts of concepts regarding the form of God (call him whatever you like – Allah, Rabb, Kaadar, Prabh, Hukam, …). Many of these concepts are not only weird, but also laughable (ਹਾਸੇਹੀਣ).

The words of the Gurbani are abrupt, concise, direct, immensely profound but simple, terse yet potent — cutting to the core and wasting no effort on nonessential (e.g., rituals, external robes…).

There is nothing in the Universe which Baabaa Nanak did not call Rabb. Call by whatever name you like (e.g., Rabb, Universal Energy, god, Parmaatam, Truth, Allah, System or Law of Nature, Kudrat, Hukam, etc.), the Sri Guru Granth Sahib (SGGS) classifies “Rabb” as Sargun and Nirgun. 

  • ਨਿਰਗੁਣੁ ਸਰਗੁਣੁ ਆਪੇ ਸੋਈ ॥: (Rabb) Himself is Nirgun and Sargun. (sggs 128).
  • ਨਿਰਗੁਨ ਤੇ ਸਰਗੁਨ ਦ੍ਰਿਸਟਾਰੰ ॥: From Nirgun appears Sargun. (sggs 250).
  • ਅਵਿਗਤੋ ਨਿਰਮਾਇਲੁ ਉਪਜੇ ਨਿਰਗੁਣ ਤੇ ਸਰਗੁਣੁ ਥੀਆ ॥: From Avigat (imperishable, eternal, indescribable…) — the untainted Nirgun from — became the Sargun. (sggs 940).
  • ਨਿਰਗੁਨੁ ਆਪਿ ਸਰਗੁਨੁ ਭੀ ਓਹੀ ॥ ਕਲਾ ਧਾਰਿ ਜਿਨਿ ਸਗਲੀ ਮੋਹੀ ॥: He Himself is Nirgun and Sargun. This Universal Energy has fascinated the entire universe. (sggs 287).
  • ਹਰਿ ਬਿਨੁ ਦੂਜਾ ਨਾਹੀ ਕੋਇ ॥: There is no other than Hari (Mool, Source, Jot…). (sggs 287).

Literally:
Nirgun ( ਨਿਰਗੁਨ or ਨਿਰਗੁਣ ) = without qualities or Attributeless, Absolute, Transcendent, all that’s unseen, all that’s invisible to our physical eyes, etc.
Sargun ( ਸਰਗੁਨ or ਸਰਗੁਣ ) = with attributes or qualities, all that’s seen, visible to our physical eyes, etc.

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

Hence, there are two names — Sargun and Nirgun — given to the same One, Universal Energy.

  • ਸਰਗੁਣ ਨਿਰਗੁਣ ਥਾਪੈ ਨਾਉ ॥: Sargun and Nirgun are two given names. (sggs 387).
  • ਨਿਰਗੁਨ ਕਰਤਾ ਸਰਗੁਨ ਕਰਤਾ ॥: The Creator (Universal Energy) is Nirgun and Sargun. (sggs 862).

Thus, the aggregated System of the Universal Energy = Sargun (seen) + Nirgun (unseen or formless).

  • ਬਲਿਹਾਰੀ ਕੁਦਰਤਿ ਵਸਿਆ ॥: Sacrifice unto (the Formless Universal Energy, Hukam…), who abides in “Kudrat” (Nature…). (sggs 469).
  •  ਹਿੰਦੂ ਰਾਮ ਨਾਮੁ ਉਚਰੈ ॥ ਮੁਸਲਮਾਨ ਕਾ ਏਕੁ ਖੁਦਾਇ ॥ ਕਬੀਰ ਕਾ ਸੁਆਮੀ ਰਹਿਆ ਸਮਾਇ ॥੪॥੩॥੧੧॥: The Hindu utters the Name of Raam (i.e., Hindu thinks his God is only in the idol of Raam). (Similarly) the Muslim considers only  the Khudaa (as their God, somewhere up there in 7th sky). (However) Kabeer’s Divine is that which is pervading all over (ਫੈਲਿਆ ਹੋਇਆ, ਤੇ ਸਭ ਦਾ ਸਾਂਝਾ – the same one in all beings and everywhere) ||4||3||11|| (sggs 1160).

Sargun aspect includes all that which we can see with our physical eyes – jungles, mountains, ocean, rivers, land, humans, animals, etc.

  • ਆਪੇ ਖਾਣੀ ਆਪੇ ਬਾਣੀ ਆਪੇ ਖੰਡ ਵਰਭੰਡ ਕਰੇ ॥ ਆਪਿ ਸਮੁੰਦੁ ਆਪਿ ਹੈ ਸਾਗਰੁ ਆਪੇ ਹੀ ਵਿਚਿ ਰਤਨ ਧਰੇ ॥: Aapae khaanee… (552).
  • ਆਪੇ ਧਰਤੀ ਆਪਿ ਜਲੁ ਪਿਆਰਾ ਆਪੇ ਕਰੇ ਕਰਾਇਆ ॥: Aapae Dhartee… (605).
  • ਆਪੇ ਮਾਛੀ ਮਛੁਲੀ ਆਪੇ ਪਾਣੀ ਜਾਲੁ ॥: Aapae maachhee… (23).
  • ਆਪੇ ਸਾਹਿਬੁ ਆਪਿ ਵਜੀਰ ॥: Aapi sahib aapi vazir (sggs 159).
  • ਆਪੇ ਰਾਜਨੁ ਆਪੇ ਲੋਗਾ ॥: Aapae raajan… (97).

Nirgun aspect is that which we cannot see with our physical eyes. This includes all the invisible Formless forces of the Nature. The Fundamental Forces are gravitational force, elctro-magnetic force, and nuclear forces. Included in it are the laws of motion, heat, air, etc. Hence, the Gurbani has also repeatedly used the term “Nirankaar” (ਨਿਰੰਕਾਰ), which essentially means “Formless”. In fact, all the basic Fundamental Forces described above are Formless — without form-shape-color (without “Roopu-ਰੂਪੁ”, “Raekh-ਰੇਖ”, and “Rangu-ਰੰਗੁ”), which are invisible to our physical eyes.  

  • ਰੂਪੁ ਨ ਰੇਖ ਨ ਰੰਗੁ ਕਿਛੁ ਤ੍ਰਿਹੁ ਗੁਣ ਤੇ ਪ੍ਰਭ ਭਿੰਨ ॥: (“Prabh”) has no form, no shape, no color; “Prabh” is beyond these three worldly qualities.  (sggs 283).
  • ਅਨਿਕ ਭਾਂਤਿ ਹੋਇ ਪਸਰਿਆ ਨਾਨਕ ਏਕੰਕਾਰੁ ॥: O Nanak! The One Creator (“Ekankaar”, Universal Energy…) has expanded or spreaded in many ways. (sggs 296).

In other words, the Universal Energy that functions in the Brahmand also functions within the body.

  • ਜੋ ਬ੍ਰਹਮੰਡੇ ਸੋਈ ਪਿੰਡੇ ਜੋ ਖੋਜੈ ਸੋ ਪਾਵੈ ॥: That (Universal Energy), which functions outside in Brahmand, the same also functions within the body; whoever seeks, obtains (understands…). (sggs 695).
  • ਅੰਤਰਿ ਬਸੇ ਬਾਹਰਿ ਭੀ ਓਹੀ ॥: Antari basae baahari bhee ohee (sggs 294).
  • ਸੋ ਅੰਤਰਿ ਸੋ ਬਾਹਰਿ ਅਨੰਤ ॥: So antari so baahari aanant (sggs 293).

Just as a coin has two sides, but that does not mean there are two coins. Coin is just one, but it has two sides. Similarly, Nirgun and Sargun are two sides or aspects of the same One Formless Universal Energy which is wide-spread, everywhere. That Universal Energy is Kudrat (Nature), and the Kudrat is in the Universal Energy. One seed has spreaded as the entire tree!

  • ਨਾਨਕ ਏਕੋ ਪਸਰਿਆ ਦੂਜਾ ਕਹ ਦ੍ਰਿਸਟਾਰ ॥੧॥: O Nanak!  One (Universal Energy) is wide-spreaded (ਫੈਲਿਆ ਹੋਇਆ), where can there be another seen? (sggs 292).
  • ਫਰੀਦਾ ਖਾਲਕੁ ਖਲਕ ਮਹਿ ਖਲਕ ਵਸੈ ਰਬ ਮਾਹਿ ॥: O Fareed! The “Khaalak” (Creator, Universal Energy…) is in the Creation, and the Creation is in “Rabb” (“Khaalak”, Universal Energy…. (sggs 1381).
  • ਆਪੀਨ੍ਹ੍ਹੈ ਆਪੁ ਸਾਜਿਓ ਆਪੀਨ੍ਹ੍ਹੈ ਰਚਿਓ ਨਾਉ ॥: Aapeenhai aapu saajio… (sggs 463).

This means that – according to the Gurbani – both Sargun and Nirgun aspects are of the same Rabb (the Universal Energy).

It’s Also called Naam, or Hukam (Naam-Roop, Hukam-Roopa – System or Law of Nature…), etc, the Universe and all its parts come from this One Hukam. Therefore, this Hukam has all the potentialities and Power.

  • ਹੁਕਮੈ ਅੰਦਰਿ ਸਭੁ ਕੋ ਬਾਹਰਿ ਹੁਕਮ ਨ ਕੋਇ ॥ ਨਾਨਕ ਹੁਕਮੈ ਜੇ ਬੁਝੈ ਤ ਹਉਮੈ ਕਹੈ ਨ ਕੋਇ ॥: Everyone is subject to Hukam; no one is beyond (exempt or outside of) Hukam. O Nanak! One who understands Hukam, does not speak in ego (i.e., that person does not live in Haumai or ego) (sggs 1).
  • ਨਾਮ ਕੇ ਧਾਰੇ ਸਗਲੇ ਜੰਤ ॥ ਨਾਮ ਕੇ ਧਾਰੇ ਖੰਡ ਬ੍ਰਹਮੰਡ ॥ ਨਾਮ ਕੇ ਧਾਰੇ ਸਿਮ੍ਰਿਤਿ ਬੇਦ ਪੁਰਾਨ ॥ ਨਾਮ ਕੇ ਧਾਰੇ ਸੁਨਨ ਗਿਆਨ ਧਿਆਨ ॥ ਨਾਮ ਕੇ ਧਾਰੇ ਆਗਾਸ ਪਾਤਾਲ ॥ ਨਾਮ ਕੇ ਧਾਰੇ ਸਗਲ ਆਕਾਰ ॥ ਨਾਮ ਕੇ ਧਾਰੇ ਪੁਰੀਆ ਸਭ ਭਵਨ ॥ ਨਾਮ ਕੈ ਸੰਗਿ ਉਧਰੇ ਸੁਨਿ ਸ੍ਰਵਨ ॥: All creatures are held or sustained by Naam. The Naam is the Support of all parts of the Universe…  (sggs 284).
  • ਜੇਤਾ ਕੀਤਾ ਤੇਤਾ ਨਾਉ ॥ ਵਿਣੁ ਨਾਵੈ ਨਾਹੀ ਕੋ ਥਾਉ ॥: The entire (Universe, Kudrat, Nature…) is manifestation of Naam. There is no place without Naam. (sggs 167).
  • ਏਕੋ ਸਬਦੁ ਏਕੋ ਪ੍ਰਭੁ ਵਰਤੈ ਸਭ ਏਕਸੁ ਤੇ ਉਤਪਤਿ ਚਲੈ ॥: The One Shabad, One Prabh (Universal Energy), prevails everywhere. All the creation comes from this One. (sggs 1334).

Understandably, the Gurbani tells us that a Wise person (the Gurmukh) sees the visible or gross (“Asathool-ਸਥੂਲ” – material, visible Jagat or world…) in the Invisible (“ਸੂਖਮ”, subtle…)! NOT OTHER WAY AROUND.

  • ਸੂਖਮ ਮਹਿ ਜਾਨੈ ਅਸਥੂਲੁ ॥:  (A person who has realized Prabhoo – Universal Energy) sees the visible (“Asathool-ਅਸਥੂਲ”-material, gross world or Jagat…) in the Invisible (“Sookham-ਸੂਖਮ” – subtle…). (sggs 274).
  • ਭਵ ਸਾਗਰ ਸੁਖ ਸਾਗਰ ਮਾਹੀ ॥: In the Sukh Saagar, there is the Bhav Saagar. (sggs 323).

Last, but not least, this Universal Energy is the Creator, Unblemished (ਦੋਛਰਹਤ, ਮੈਲਰਹਤ, ਨਿਸ਼ਕਲੰਕ… ), Impartial (ਨਿਰਵੈਰ), All-powerful (ਸੈਭੰ), and so on.

Those who live by the Law of Nature are awarded (with Joy, Bliss…) in life, and those who defy it suffer the consequences. In other words, we all are responsible for our own Soch or thinking and the resulting Karma or actions. The Universal Energy (the whole system or Law of Nature…) is not to be blamed.

  • ਸੋ ਪੁਰਖੁ ਨਿਰੰਜਨੁ ਹਰਿ ਪੁਰਖੁ ਨਿਰੰਜਨੁ ਹਰਿ ਅਗਮਾ ਅਗਮ ਅਪਾਰਾ ॥: That Universal Energy is Unblemished, Unapproachable, Unfathomable and Incomparable.
  • ਕਿਸੁ ਦੋਸੁ ਨ ਦੀਜੈ ਕਿਰਤੁ ਭਵਾਈ ॥੪॥: Don’t blame (Rabb); your own actions lead you astray. ||4|| (sggs 745).

However, for the sake of Golak (money, bread, ਰੋਟੀਆਂ…), the illiterate and self-serving Sikh Pujaaree groups want people to remain tied to some fake or imaginary god and Sachkhand “up there” somewhere! There aim is to keep people confused, ignorant, and tied to ueless Karamkaand from which Baabaa Nanak freed us. Fittingly, the SGGS commands all Sikhs to discard the corrupt Pujaaree system from Sikhi.

Filed Under: Desires, Senses, Formless, Niraakaar, Giaan, Wisdom, Ignorance, Gurbani, Maya, Illusion, Dream, Mool, Source, Origin
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17 Comments Leave a Reply to Kirpal Singh

  1. prakash S Bagga

    Mukesh ji,
    In response to your message I would like to share my views asunder.
    It is important to understand that Arjun Dev ji did not take birth as Guru.As per Gurbani Guru is beyond cycle of births. There is no cocept of GOD in SGGS ji.
    Abinaasee Prabhu is the highest ENTITY as Ultimate Lord /Master.
    Therfore the interpretation of “Japio jin Arjun Dev Guru fir sankat Jon garab na aayo” should be understood in above contexts.

  2. mukesh

    Gurbani says Gur ke charan dhoi dhoi peeva, is it talking about a true guru in human body or what?, is living guru necessary for jeevan mukti?

    • Thank you brother Mukesh Ji for taking the time to respond.

      is it talking about a true guru in human body or what?, is living guru necessary for jeevan mukti?

      NO.

      Duality — Doojaa Bhaav, Doojaa Bharam, or Dubidhaa, etc. — is the principle of plurality, relativism, two-ness, the notion of ‘I, you, me’, ਦੁਚਿੱਤਾ, etc. As such, it gives rise to divisions, friction, separateness, and so on. It’s the ignorance of the Haume mind (ego-mind), thus a fiction, a non-reality, mirage, Bharam (doubts), illusion (Maya) or deception (ਛੱਲ).

      The Sidhaant of the Gurmat (Upadesh, Teaching or Wisdom of the Gurbani) is DUALITY-BREAKER!!

      Understandably, the Gurbani asks why you want to server someone in a human body knowing he himself is caught in the vertex of duality (“he is born, then he dies”)?

      • ਅਵਰੁ ਦੂਜਾ ਕਿਉ ਸੇਵੀਐ ਜੰਮੈ ਤੈ ਮਰਿ ਜਾਇ ॥: Avar doojaa kio seveeai janmai tai mar jaae: Why serve another who is born, and then dies? (sggs 509).
      • ਦੂਜਾ ਸੇਵਨਿ ਨਾਨਕਾ ਸੇ ਪਚਿ ਪਚਿ ਮੁਏ ਅਜਾਣ ॥: doojaa sevani Naanakaa sae pachi pachi mueae ajaan: Those ignorant ones who serve duality, O Nanak, rot, waste away and die (sggs 315).

      During “Sidh Gosti” (also spelt Sidh Gost etc.), Sidhas posed many questions to Baabaa Nanak. Three of those questions were as follows: “Who is your Guru? How do you become a disciple? Where does the Shabad reside?” Baabaa Nanak’s answers were as follows ( rwmklI mhlw 1 isD gosit ):
      • ਸਬਦੁ ਗੁਰੂ ਸੁਰਤਿ ਧੁਨਿ ਚੇਲਾ ॥: Sabadu Guroo surti dhuni chelaa ||: The Shabad is (my) Guroo. (My) “ਸੁਰਤਿ ਧੁਨਿ” or focusing of Consciousness is the disciple (of This Guroo) (sggs 943).
      • ਸੁ ਸਬਦੁ ਨਿਰੰਤਰਿ ਨਿਜ ਘਰਿ ਆਛੈ ਤ੍ਰਿਭਵਣ ਜੋਤਿ ਸੁ ਸਬਦਿ ਲਹੈ ॥: Incessantly, this Shabad is in its Nij Ghar (ਨਿਜ ਘਰਿ-in its Own Real Home…); (it is) through this Shabad (one) seeks (God’s) Light that pervades the three worlds (sggs 945).

      Thus, the Gurmat’s Guru is Eternal, all-pervading, Formless Principle.
      • ਸਤਿਗੁਰੁ ਪੂਰਾ ਮੇਰੈ ਨਾਲਿ ॥: The Perfect Satiguru is always with me (sggs 618).
      • ਗੁਰੁ ਮੇਰੈ ਸੰਗਿ ਸਦਾ ਹੈ ਨਾਲੇ ॥: My Guru is always with me, near at hand (sggs 394).
      • ਆਪੇ ਸਤਿਗੁਰੁ ਸਬਦੁ ਹੈ ਆਪੇ ॥: Aape Satguru Sabadu hai aape (sggs 797).
      • ਸਤਿਗੁਰੁ ਮੇਰਾ ਸਦਾ ਸਦਾ ਨਾ ਆਵੈ ਨਾ ਜਾਇ ॥ ਓਹੁ ਅਬਿਨਾਸੀ ਪੁਰਖੁ ਹੈ ਸਭ ਮਹਿ ਰਹਿਆ ਸਮਾਇ ॥੧੩॥: My Satguru is Everlasting (Immortal, etc.); He neither comes nor goes (i.e., beyond birth and death). He Himself is the Imperishable Being (Eternal, Parmeshar, Parmaatam, Prabh, Mool, Jot, etc.) who, pervades among all ||13|| (sggs 759).

      Gurbani says Gur ke charan dhoi dhoi peeva

      It’s very clear from the Sidhaant of the Gurmat that the Gurmat’s “Gur ke charan” are not physiological “Charan”.

      Instead, the Gurmat’s “Gur ke charan” are => Divine Wisdom of the Gur-Shabad, Upadesh of the Gur-Shabad, Brahm-Giaan of the Gur-Shabad, ਗੁਰ ਉਪਦੇਸ, ਗੁਰ-ਸਬਦ ਦਾ ਸਚ ਦਾ ਗਿਆਨ….

      When the Gurbani asks us to attach to the Gur-Charan, it’s simply asking us to attach to the Divine Wisdom of the Gur-Shabad (ਗੁਰ ਉਪਦੇਸ ਜਾਂ ਗੁਰਬਾਣੀ ਦੇ ਲੜ ਲਗਣਾਂ) and daily life accordingly.

      Now, the question is how would you serve such Formless Principle?

      According to the Gurbani, the best way to serve Him is to live daily life in accordance with the Gurmat. So, a true seeker serves Him by constantly practicing His Shabad, or Naam (Aatam-Giaan, Spiritual Knowledge…).
      • ਕਿਸੁ ਸੇਵੀ ਤੈ ਕਿਸੁ ਸਾਲਾਹੀ ॥ ਸਤਿਗੁਰੁ ਸੇਵੀ ਸਬਦਿ ਸਾਲਾਹੀ ॥ (sggs 1048).
      • ਗੁਰ ਕੀ ਸੇਵਾ ਸਬਦੁ ਵੀਚਾਰੁ ॥: The Gur-Sevaa is Shabad-Vichaar (Reflection on the Shabad). (sggs 223).
      • ਨਾਮੁ ਹਮਾਰੈ ਗੁਰ ਕੀ ਸੇਵ ॥੧॥: Naam-Sevaa for me is the Gur-Sevaa (sggs 1145).

      Thus the Gurmat Sidhaant is original and unique — distinct from the Brahminical traditions!

      Bhul Chuk Maaf.

      • mukesh

        Thank u T Singh ji for the best answer, one more question I want to ask because I am full of ego and duality.
        In SGGS it is written, Japio jin Arjun Dev Guru fir sankat Jon garab na aayo. Means he will not come to cycle of birth and death. Guru Arjun Dev ji had also taken the human birth. The liberated souls do take human birth to leberate the human beings and they are God in the human form. Pls correct me if I m wrong

        • harcharan bains

          Great questions, Mukesh ji. The ambrosial waters of love which Gurbani speaks about seems to have touched your virgin soul much more than many like me who claim to be Sikhs but whose definition of Sikhism is superficial, limited to either external form or merely fundamentalist worship of scriptures, just as the pandits of the Guru’s own times. it is blessing to see how gurbani gives a pure tug at your heart

          • definition of Sikhism is superficial, limited to either external form or merely fundamentalist worship of scriptures,

            Well Said! Thank you brother Harcharan Bains Ji for your reply. Welcome to the Gurbani Blog!

  3. Makhan Singh Rayat

    If, we thinks, likes ,behaves as……………..” HIM”

  4. Prakash S Bagga

    In my understanding there exist nothing as FORMLESS . We should distinguish between VISIBLE and INVISIBLE forms. The WAVE FORM of anything is always INVISIBLE .There is transition of INVISIBLE FORM to VISIBLE PHYSICAL FORMS.
    And all Visible Phyical forms are perishable and only invisible Wave form is imperishable. That is why Gurbani connects us with Abinaasee Prabhu THE ENTITY which is IMPERISHABLE and is for ever.
    This IMPERISHABLE FORM is what is AADi SACHu,JUGAADi SACHu HAIBHEE SACHu NANAK HOSEE BHEE SACHu.

    • Thank you Prakash S Bagga Ji for taking the time to respond. The Gurbani’s edict is that the Brahm is beyond the worldly qualities of form, shape, color:
      • ਰੂਪੁ ਨ ਰੇਖ ਨ ਰੰਗੁ ਕਿਛੁ ਤ੍ਰਿਹੁ ਗੁਣ ਤੇ ਪ੍ਰਭ ਭਿੰਨ ॥ ਤਿਸਹਿ ਬੁਝਾਏ ਨਾਨਕਾ ਜਿਸੁ ਹੋਵੈ ਸੁਪ੍ਰਸੰਨ ॥੧॥: (“Prabh”) has no form, no shape, no color; “Prabh” is beyond these three worldly qualities. O Nanak! They alone understand this reality who are spiritually blessed. ||1|| (sggs 283).

  5. Prakash S Bagga

    In my understanding we need to critically understand the true meaning of the word “NIRANKAAR” as being envisaged in SGGS ji. We generally take its meaning to be as FORMLESS but is it truely so.
    I find that NIRANKAAR is reference for the very SPECIFIC FORM of ABINAASEE PRABHu. We need to understand this form which is stated to be WAVE FORM and in SGGS ji this WAVE FORM is being described thru the word Guroo.
    This SINGLE WAVE (Abinaasee Prabhu) also being refered as EKANKAARu expands further in infinite waves (PASREO AAP HOYE ANANT TARUNG)..Sukhmani Sahib.
    This expansion of waves is OANKAARu.

    • Thank you Veer Ji for taking the time to respond!

    • CharanS

      Thanks PrakashSBagga jio. Yes your are right, however, it seems, there are several other simlies/metaphors that document the pasar( expansion) such as soot(thread, mati/soil, Jali/mesh…and some more). In the western thought this process is expressed as ultimate in wisdom. Socrates/ Aristotle/ other Greeks use the word “Phronesis” that Socrates describes in Cratylus as a “Phronesis (wisdom), which may signify Phoras kai rhou noesis (perception of motion and flux), or perhaps Phoras onesis (the blessing of motion), but is at any rate connected with Pheresthai (motion); gnome (judgment), again, certainly implies the ponderation or consideration (nomesis) of generation, for to ponder is the same as to consider; or, if you would rather, here is noesis, the very word just now mentioned, which is neou esis (the desire of the new); the word neos implies that the world is always in process of creation.”

      Gurbani does provide wisdom and knowledge about this world as shown above the universally explains the concepts of east and west, in addition, the BaNnee- which Sikhs are mistaken not been yet fully able to appreciate and consider BaNnee somewhat as ordinary language like with some grammar rules. GoRBaNnee is a Bridge connection to both side of the Formless and the Form ( that expands with desires) – a distinct gift of GuR NaNK not for Sikhs but the entire mankind, animal, plants and planetary domains. The NaMou BaNnee connects all.

  6. Thank you CharanS Ji for taking the time to respond!

  7. CharanS

    Piaarih Jio-
    It is interesting how some is connected to the whole -;) I had just finished reading following from a book of renowned French Scholar Derrida, and happened to see a link to your article sent to me by a friend. Thanks for doing great write up on the theme of Primordial form of being.

    The primordial impression is the absolute beginning of the generation- the primal source, that from which all others are continuously generated. In itself, however, it is not generated; it does not come into existence as that which is generated but through spontaneous generation. It does not grow up( it has no seed): it is primal creation – this is [what Heidegger does explain in Kant and the Problem of Metaphysics] “the source point” or “primordial impression ” ( The phenomenology of Internal Time-Consciousness, Appendix I) – P.83 The Voice That Keeps Silence from SPEECH AND PHENOMENA – Jacque Derrida, Northwestern University Press 1973

  8. Kirpal Singh

    Prabh ji basey sadh ki Rasna (M. 5).

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