Where or What is God?

Those who know god cannot describe god. On the other hand, those who describe god do not know god!

Commonly all world-religions and believers at least claim that god is:

  • Omnipotent — with unlimited power,
  • Omnipresent — whose presence is widespread or everywhere.
  • Indestructible.
  • Invisible, and so on.

The only thing that meets the foregoing common parameters is ENERGY.

Hence god is nothing but this UNIVERSAL ENERGY that is present in all of Existence or Creation (i.e. System-Rule-Law of Nature: Hukam).

  • ਹੁਕਮੈ ਅੰਦਰਿ ਸਭੁ ਕੋ ਬਾਹਰਿ ਹੁਕਮ ਨ ਕੋਇ ॥: Everyone is subject to Hukam; no one is beyond (exempt or outside of) Hukam. (sggs 1).
  • ਦਰੋਗੁ ਪੜਿ ਪੜਿ ਖੁਸੀ ਹੋਇ ਬੇਖਬਰ ਬਾਦੁ ਬਕਾਹਿ ॥ ਹਕੁ ਸਚੁ ਖਾਲਕੁ ਖਲਕ ਮਿਆਨੇ ਸਿਆਮ ਮੂਰਤਿ ਨਾਹਿ ॥੨॥: Ignorant people read and read (scriptures, but without understanding) and feel happy (in their bloated false ego-sense), and they speak nonsense. (But they do not know that) the True ‘Khaalak’ (Creator, Universal Energy… also) dwells in its creation; (neither Khaalak is sitting on a separate seventh heaven etc.) nor Khaalak is an idol of Krishna of legends. ||2|| (sggs 727).

In short, neither god is a male (man) sitting somewhere on a throne in the sky, or a female (woman) floating on a lotus flower etc.

There is no difference between Creator and creation

Rather, god as UNIVERSAL ENERGY is in the entire universe (i.e. sky, earth, water…), every drop of water, every grain of sand in every bit of atmosphere, in every leaf, in each creature and the life throb in every being of Existence.

  • ਲੋਗਾ ਭਰਮਿ ਨ ਭੂਲਹੁ ਭਾਈ ॥ ਖਾਲਿਕੁ ਖਲਕ ਖਲਕ ਮਹਿ ਖਾਲਿਕੁ ਪੂਰਿ ਰਹਿਓ ਸ੍ਰਬ ਠਾਂਈ ॥੧॥ ਰਹਾਉ ॥ : The Creation (Khalak) is within the Creator (Khaalik), and the Creator is within the Creation, totally and absolutely pervading and permeating all places. O people! Anything and everything to the contrary is simply an illusion. ||1||Pause|| (sggs 1350).
  • 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).
  • ਕਰਤੇ ਕੁਦਰਤੀ ਮੁਸਤਾਕੁ ॥: O Kartaar (Rabb, Universal Energy…)! Only by seeing Your Kudrat (System-Rule-Law of Nature…) I am in love with you (longing for…). (sggs 724).
  • ਮਨ ਤੁਆਨਾ ਤੂ ਕੁਦਰਤੀ ਆਇਆ ॥: (O Khuda, Rabb, god…!) You are omnipotent/powerful, I have come (into the world) through Your Kudrat (System-Rule-Law of Nature……). (sggs 1291).

The Gurus and Bhagat have used terms that were already within the use and within the psyche of people of the time. However, they have used these terms as examples (ਹਵਾਲਾ), but explicitly with new meanings and understanding to fit the new and unique spiritual paradigms of Sikhi or Gurmat (Wisdom of the Sri Guru Granth Sahib, SGGS); NOT to regurgitate what already existed before the Gurus!

The Gurmat (Wisdom, Giaan, Upadesh, Sikhiaa, or Way of the Sri Guru Granth Sahib, SGGS) teaches us that – on account of diversified activities or Virtues of the ONE Creative Universal Energy – people call god by many names.

Also, people call or explain it differently because that’s what they have been told from childhood. For example, Muslims’ god is different for they were told so, Christian god is different for they were told so, Buddhist god is different for they were told so, Hindu god is different for they were told so, and so on.

  • ਕਿਰਤਮ ਨਾਮ ਕਥੇ ਤੇਰੇ ਜਿਹਬਾ ॥ ਸਤਿ ਨਾਮੁ ਤੇਰਾ ਪਰਾ ਪੂਰਬਲਾ ॥: (O Creator!) The tongue (of beings) utters that name of You (which they have created or made-up seeing Your diversified activities or Virtues in Kudrat). But ‘Sat Naam’ is Your Primal name (i.e., you are ‘existent’, this ‘existence’ of Yours existed even before the creation of the world. ). (sggs 1083).

However, there is a huge difference between the Inner Experience (Anubhav-ਅਨੁਭਵ) or Realized Wisdom (Giaan-ਗਿਆਨ) and what we were taught or conditioned from the very childhood (ਸਿਖਾਈ ਗਈ ਗੱਲ). Any borrowed collection of information is NOT real Wisdom (Giaan-ਗਿਆਨ) – its a false or Mithiaa knowledge for its bases is false.

So, call it by whatever name you like — Universal Energy, god, Rabb Parmaatam, Truth, Allah, Kudrat, Hukam, Akaal, Gobind, Hari, Raam etc. — the Wisdom (Giaan-ਗਿਆਨ) of the SGGS tells us that everything is Rabb or god.

  • ਅਨਿਕ ਭਾਂਤਿ ਹੋਇ ਪਸਰਿਆ ਨਾਨਕ ਏਕੰਕਾਰੁ ॥: O Nanak! The One ‘Ekankaar’ (Universal Energy…) has expanded or spreaded in many ways. (sggs 296).
  • ਬਲਿਹਾਰੀ ਕੁਦਰਤਿ ਵਸਿਆ ॥ ਤੇਰਾ ਅੰਤੁ ਨ ਜਾਈ ਲਖਿਆ ॥੧॥ ਰਹਾਉ ॥: (O Divine – the Universal Energy, Hukam, Law or System of Nature…!), I’m thankful to You who abides in ‘Kudrat’ (Nature…). Your limits cannot be comprehended. ||1||Pause|| (sggs 469).

Hence, according to the Inner Experience or Wisdom (Giaan-ਗਿਆਨ) of the 35 contributors of the Sri Guru Granth Sahib (SGGS), Rabb or god is ever present within.

  • ਤੂ ਹਿਰਦੈ ਗੁਪਤੁ ਵਸਹਿ ਦਿਨੁ ਰਾਤੀ ਤੇਰਾ ਭਾਉ ਨ ਬੁਝਹਿ ਗਵਾਰੀ ॥: (O Lord!) You dwell, hidden, within the Heart day and night; but the fools do not understand how to Love You. (sggs 607).
  • ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਗੋਬਿੰਦ ਬਿਨੁ ਨਹੀ ਕੋਈ॥: Gobind (Universal Energy) is All (i.e., in everything and everywhere), Gobind is All (i.e., in everything and everywhere); without Gobind, there is nothing at all. (sggs 485).

Gurbani says a ‘rare’ person who lives a divine Life (Gurmukh, Daas, Jan, Bhagat) with these divine traits becomes Hari-like (Rabb-like or god-like)!

  • ਹਰਿ ਕਾ ਸੇਵਕੁ ਸੋ ਹਰਿ ਜੇਹਾ ॥ ਭੇਦੁ ਨ ਜਾਣਹੁ ਮਾਣਸ ਦੇਹਾ ॥: Hari’s Sewak (Daas, Jan, Bhagat, Gurmukh, who live a divine Life) becomes Hari-like (Rabb-like or god-like). Seeing his human body, don’t think of him as different from Rabb or god. (sggs 1076).

Not a subject of finding

In other words, Rabb or god is not a subject of ‘finding’ but ‘understanding’ – knowing ownself!

To put it otherwise, many people waste their entire life in finding Rabb or god that was never lost in the first place!

The Gurbani asserts that on account of our delusion or ignorance, we just do not understand the simple Truth that Rabb or god dwells within like the reflection in the mirror or like the fragrance in the flower.

  • ਕਾਹੇ ਰੇ ਬਨ ਖੋਜਨ ਜਾਈ ॥ ਸਰਬ ਨਿਵਾਸੀ ਸਦਾ ਅਲੇਪਾ ਤੋਹੀ ਸੰਗਿ ਸਮਾਈ ॥੧॥ ਰਹਾਉ ॥ ਪੁਹਪ ਮਧਿ ਜਿਉ ਬਾਸੁ ਬਸਤੁ ਹੈ ਮੁਕਰ ਮਾਹਿ ਜੈਸੇ ਛਾਈ ॥ ਤੈਸੇ ਹੀ ਹਰਿ ਬਸੇ ਨਿਰੰਤਰਿ ਘਟ ਹੀ ਖੋਜਹੁ ਭਾਈ ॥੧॥ ਬਾਹਰਿ ਭੀਤਰਿ ਏਕੋ ਜਾਨਹੁ ਇਹੁ ਗੁਰ ਗਿਆਨੁ ਬਤਾਈ ॥ ਜਨ ਨਾਨਕ ਬਿਨੁ ਆਪਾ ਚੀਨੈ ਮਿਟੈ ਨ ਭ੍ਰਮ ਕੀ ਕਾਈ ॥੨॥੧॥: (O mind!) Why search the Creator outside in the wilderness? (He) resides within al; (He) resides within you. ||1||Pause|| Just like fragrance resides within a flower and an image within a mirror. Similarly, the Divine resides uninterrupted within us; O Brother! that is where we will realize Him ||1|| Within and without, know that there is but One Divine. This is the understanding the Gur-Giaan (Gur-Wisdom) has imparted unto me. O Daas Nanak! Without Realizing one’s own self (Original, Essential, or True Nature, etc. – ਆਪਣਾ ਆਤਮਕ ਜੀਵਨ ਪਰਖਣ ਤੋਂ ਬਿਨਾ, etc.), the moss of doubt (ignorance of one’s True Nature, etc.) is not eradicated (from the mind) ||2||1|| (sggs 684).

Although the musk is stored within a deer’s body, however, due to guiled by his own delusion, it wanders about in the forest to find it. Similarly, due to doubts (ਭਰਮ-ਜਾਲ), we keep searching Rabb or god outside in the gross objects, though Rabb is right here, within.

  • ਘਰ ਹੀ ਮਹਿ ਅੰਮ੍ਰਿਤੁ ਭਰਪੂਰੁ ਹੈ ਮਨਮੁਖਾ ਸਾਦੁ ਨ ਪਾਇਆ ॥ ਜਿਉ ਕਸਤੂਰੀ ਮਿਰਗੁ ਨ ਜਾਣੈ ਭ੍ਰਮਦਾ ਭਰਮਿ ਭੁਲਾਇਆ ॥: As the body-house (the Soul, Heart, etc.) is brimful with the Amrit (Naam), still, because of the deluded mind, the self-willed Manmukh (perverse, one in material consciousness, etc.) does not recognize or experience it. (He is) like the deer, who does not recognize its own musk-scent (that is located within its own body); (but to find the musk-scent) it wanders around, deluded by doubt (sggs 644).
  • ਸਭ ਕਿਛੁ ਘਰ ਮਹਿ ਬਾਹਰਿ ਨਾਹੀ ॥ ਬਾਹਰਿ ਟੋਲੈ ਸੋ ਭਰਮਿ ਭੁਲਾਹੀ ॥: (The Divine Virtues, Wisdom, Spiritual tranquility, Naam, Shabad, Amrit, Prabh, ਆਤਮਕ ਸੁਖ…) all that is within the Heart-Home; not outside. Who searches outside is deluded by doubts (sggs 102).

Mental traps

The majority of us are caught in the trap of doubts (ਭਰਮ-ਜਾਲ) in different ways, at different levels, and with different intensities.

Ignorance of one’s True Nature, false ego-sense (Haumai), the feelings of selfhood or duality deludes our intelligence and gives rise to doubts. The influence of doubts is so contagious that it destroys one’s ability to Understand a simple Truth.

  • ਬਜਰ ਕਪਾਟ ਕਾਇਆ ਗੜ੍ਹ੍ਹ ਭੀਤਰਿ ਕੂੜੁ ਕੁਸਤੁ ਅਭਿਮਾਨੀ ॥ ਭਰਮਿ ਭੂਲੇ ਨਦਰਿ ਨ ਆਵਨੀ ਮਨਮੁਖ ਅੰਧ ਅਗਿਆਨੀ ॥ ਉਪਾਇ ਕਿਤੈ ਨ ਲਭਨੀ ਕਰਿ ਭੇਖ ਥਕੇ ਭੇਖਵਾਨੀ ॥ ਗੁਰ ਸਬਦੀ ਖੋਲਾਈਅਨ੍ਹ੍ਹਿ ਹਰਿ ਨਾਮੁ ਜਪਾਨੀ ॥: Within the body-castle of a self-conceited person, there are adamantine doors of falsehood and fraud; (but) deluded by doubt, the mentally blind and ignorant Manmukh (self-willed, apostate, etc.) does not see them. The guisers (of religious robes – ਭੇਖਧਾਰੀ) have grown weary of adopting religious garbs, (even) they could not find by (such) efforts. (When one) meditates on the ‘Hari’ Naam (Spiritual Knowledge, Giaan…), their doors are opened through the Gur-Shabad (Shabad-Vichaar, Gur-Giaan, Aatm-Giaan, Gurmat…). (sggs 514).

So, if we want to free ourselves from this moss, grating, mental traps, doubt (‘ਭ੍ਰਮ ਕੀ ਕਾਈ’, ‘ਭ੍ਰਮ ਕੀ ਜਾਲੀ’, ਭਰਮ-ਜਾਲ…) etc. the Gurbani tells us the mind must burst open the egg of doubt (ਭਰਮ ਦਾ ਪੜਦਾ…) and come out of it.

  • ਫੂਟੋ ਆਂਡਾ ਭਰਮ ਕਾ ਮਨਹਿ ਭਇਓ ਪਰਗਾਸੁ ॥ ਕਾਟੀ ਬੇਰੀ ਪਗਹ ਤੇ ਗੁਰਿ ਕੀਨੀ ਬੰਦਿ ਖਲਾਸੁ ॥੧॥ : (With the Gur-Giaan or Wisdom) there is enlightenment in the mind, the egg of doubt (Bharam, delusion) is broken (i.e. my mind is free from doubt now). The Gur (-Giaan or Wisdom) has cut fetters (of my attachment) from my feet, and set me free from the bondage of attachment (to Maya). ||1|| (sggs 1002).

Confusion created by the illiterate Pujaaree about ‘Sachkhand

The illiterate and self-serving Pujaaree groups in Sikhi have created tremendous confusion when they refer historical Gurdwaras as Sachkhand or refer to Sachkhand as a sort of place or abode ‘UP THERE’ in the sky where Rabb resides, Guru Nanak. To keep their business (ਧੰਧਾ ) going, they always misquote the following verse of Baabaa Nanak from Japji Sahib without understanding its true meaning:

  • ਸਚ ਖੰਡਿ ਵਸੈ ਨਿਰੰਕਾਰੁ ॥: Sach Khandi Vasai Nirankaar(u). (sggs 8).

As a result, many of us also take this verse literally without understanding its true meaning, and assume that ‘SachKhand‘ is a place up there in the sky where ‘Nirankaar‘ or Rabb resides!

The crafty Pujaaree groups and many of us (i.e. mentally blind followers of the Pujaaree) have no clue as to in the whole of Sri Guru Granth Sahib (SGGS) it is repeatedly and clearly stated that ‘Nirankaar’ or Rabb is present in every atom and resides in his creation including we all humans.

In fact the SGGS has described Nirankaar’ or Rabb as having NO particular form-shape-color — (without ‘Roopu-ਰੂਪੁ’, ‘Raekh-ਰੇਖ’, and ‘Rangu-ਰੰਗੁ’.

  • 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).

So to say god lives in a particular place called Sachkhand is not correct and thus totally against the teaching of Gurmat Wisdom of the SGGS.

Also, before talking about Sachkhand, Baabaa Nanak describes four other Khands such as Dharma Khand (ਧਰਮ ਖੰਡ), Giaan Khand (ਗਿਆਨ ਖੰਡ), Saram Khand (ਸਰਮ ਖੰਡ), and Karam khand (ਕਰਮ ਖੰਡ).

In truth, Sachkhand is a spritual state of human mind when the mind becomes ONE with Rabb or Hukam (Universal Energy, System-Rule-Law of Nature etc.). In this state of the mind (Awasthaa), a person starts to see everything happen according to the Hukum or becomes one with the Hukam — Rabb alone is seen everywhere. Pure Awareness of such a being remains attached to the Hukam. As a result, Maya cannot deceive that person. The other Khands are the states of the mind (Awasthaas) before this highest state called Sachkhand.

This being the case, calling any historical Gurdwaras as Sachkhand, or to refer Sachkhand as a special world in the sky where god lives is totally anti-Gurmat.

Take the Guru’s sword of Wisdom

To accomplish that, the Gurbani urges us to take up the Sword of the Guru’s Wisdom to cut the net of doubts (ignorance, foolishness, delusion of the Mayaic mind…) into pieces.

  • ਅੰਤਰਿ ਬ੍ਰਹਮੁ ਪਛਾਣਿਆ ਗੁਰ ਕੀ ਵਡਿਆਈ ॥੭॥: Brahm is realized within through the Grace of the Gur-Giaan (i.e., Wisdom). (sggs 425).
  • ਮਤਿ ਵਿਚਿ ਰਤਨ ਜਵਾਹਰ ਮਾਣਿਕ ਜੇ ਇਕ ਗੁਰ ਕੀ ਸਿਖ ਸੁਣੀ ॥: If one hears the Gur-Sikhiaa (Giaan or Wisdom), then the gems, jewels and rubies (i.e., Virtues, Giaan or Wisdom…) awaken within the mind. (sggs 2).

Hence, people who think of Rabb sitting in a specific building should read and digest this Shabad of Bhagat Kabeer Jee. In this Shabad, Bhagat Kabeer Jee has blown up the falsehood and special places of Rabb made by the crafty and illiterate Pujaaee groups or the Pujaaree systems of all organized religions (Majhab-ਮਜਹਬ).

  • ਅਲਹੁ ਏਕੁ ਮਸੀਤਿ ਬਸਤੁ ਹੈ ਅਵਰੁ ਮੁਲਖੁ ਕਿਸੁ ਕੇਰਾ ॥ ਹਿੰਦੂ ਮੂਰਤਿ ਨਾਮ ਨਿਵਾਸੀ ਦੁਹ ਮਹਿ ਤਤੁ ਨ ਹੇਰਾ ॥…: (Muslims think) Allah lives only in the mosque; then to whom does the rest of the world belong? Hindus think idol is the abode of the Divine (or the Divine) Naam; there is no truth (ਅਸਲੀਅਤ) in these claims (of both Hindus and Muslims)…. (sggs 1349).

Even the crafty and illiterate paid clergy in Sikhi and Deraavaad propagates the false (ਝੂਠ) concept of a separate god from man, which is totally Anti-Gurmat. The Gurmat of Baabaa Nanak or SGGS is NOT meant to regurgitate nonsense that existed before and during the time of the Gurus and Bhagats.

The idea behind this phony concept of a manufactured god ‘up there’ or ‘there yonder’ is to keep people’s mind enslaved and fearful. It’s all about securing a return business (ਧੰਧਾ) in the name of the Gurus and the Gurbani. The truth is that these people themselves are lost in the search for God (ਰਬ ਨੂੰ ਲਭਦੇ ਲਭਦੇ ਆਪ ਹੀ ਗੁਆਚੇ ਫਿਰਦੇ ਹਨ).

The Gurbani really labors to hammer this simple truth into our deluded heads.

For example, both the ocean and the waves are water. Although both the ocean and its waves are made of the same water, but for the sake of discussion one is called the ocean and the other is called the wave. Similarly, although both the gold and gold-bracelet are one and the same gold, but for the sake of discussion one is called the gold and the other is called the bracelet. Similarly, sun and rays are the same thing; etc.

Similarly, Bandaa (human being) and Rabb are the same thing.

  • ਜਲ ਤੇ ਤਰੰਗ ਤਰੰਗ ਤੇ ਹੈ ਜਲੁ ਕਹਨ ਸੁਨਨ ਕਉ ਦੂਜਾ ॥੧॥: From the water, the waves rise up; and from the waves, the water. They are only different by figures of speech. ||1|| ||1|| (sggs 1252).
  • ਤੋਹੀ ਮੋਹੀ ਮੋਹੀ ਤੋਹੀ ਅੰਤਰੁ ਕੈਸਾ ॥ ਕਨਕ ਕਟਿਕ ਜਲ ਤਰੰਗ ਜੈਸਾ ॥੧॥: 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).

Who created separate god?

Clearly, SGGS tells us that separate god – separate from man – is a blunder created by the crafty or ignorant man / Pujaaree!

  • ਭ੍ਰਮ ਛੂਟੇ ਤੇ ਏਕੰਕਾਰ ॥੩॥: When all doubts are gotten rid of, then what remains is the ONE (Creative, Universal Energy or Hukam: System-Rule-Law of Nature). (sggs 736).
  • ਪ੍ਰੀਤਮ ਬਸਤ ਰਿਦ ਮਹਿ ਖੋਰ ॥: My Beloved lives in the cave of my Heart (sggs 1121).

One thing is very clear from the SGGS, that is, the Gurbani does NOT believe or does NOT create separate god from man!

Throughout the SGGS, thus, the Gurbani provides us with some glimpses of the Greatness, Vastness, Limitlessness etc. of Rabb (Universal Energy). Last, but not least, let’s consider couple of more Shabad from the Gurbani:

  • ਆਉ ਕਲੰਦਰ ਕੇਸਵਾ ॥ ਕਰਿ ਅਬਦਾਲੀ ਭੇਸਵਾ ॥ ਰਹਾਉ ॥ ਜਿਨਿ ਆਕਾਸ ਕੁਲਹ ਸਿਰਿ ਕੀਨੀ ਕਉਸੈ ਸਪਤ ਪਯਾਲਾ ॥ ਚਮਰ ਪੋਸ ਕਾ ਮੰਦਰੁ ਤੇਰਾ ਇਹ ਬਿਧਿ ਬਨੇ ਗੁਪਾਲਾ ॥੧॥ ਛਪਨ ਕੋਟਿ ਕਾ ਪੇਹਨੁ ਤੇਰਾ ਸੋਲਹ ਸਹਸ ਇਜਾਰਾ ॥ ਭਾਰ ਅਠਾਰਹ ਮੁਦਗਰੁ ਤੇਰਾ ਸਹਨਕ ਸਭ ਸੰਸਾਰਾ ॥੨॥ ਦੇਹੀ ਮਹਜਿਦਿ ਮਨੁ ਮਉਲਾਨਾ ਸਹਜ ਨਿਵਾਜ ਗੁਜਾਰੈ ॥ ਬੀਬੀ ਕਉਲਾ ਸਉ ਕਾਇਨੁ ਤੇਰਾ ਨਿਰੰਕਾਰ ਆਕਾਰੈ ॥੩॥ ਭਗਤਿ ਕਰਤ ਮੇਰੇ ਤਾਲ ਛਿਨਾਏ ਕਿਹ ਪਹਿ ਕਰਉ ਪੁਕਾਰਾ ॥ ਨਾਮੇ ਕਾ ਸੁਆਮੀ ਅੰਤਰਜਾਮੀ ਫਿਰੇ ਸਗਲ ਬੇਦੇਸਵਾ ॥੪॥੧॥ : O beautiful haired, looking like Sufi Fakir (i.e. O great Universal Energy-Rabb)! ||Pause|| This entire SKY is Your CAP and the SEVEN NETHER WORLDS (ਸੱਤ ਪਤਾਲ) are Your sandal. The skin of all living beings is your home for you to live in; this is how You live. ||1|| 560 million clouds are Your gown (ਚੋਲਾ) and 16,000 universes are your skirt (ਤੰਬਾ). The whole vegetation is your staff and this whole world is your vessel (ਭਾਂਡਾ). ||2|| (O Universal Energy!) my body is the mosque and my mind is the priest, praying in tranquility. O FORMLESS, You married to Maya (i.e. Maya is your servant). ||3|| (O Universal Energy!) When I perform your Bhagti (i.e. when I speak my heart out to people telling how Great You are) they take away my cymbals (i.e. they think I’m unbeliever), to whom I speak my heart out? (Says Nam Dev!) To whom I call Rabb is the knower of every Jeav (being), and is pervasive everywhere (i.e. limitless, Great etc.). ||4||1|| (sggs 1167).
  • ਕੋਟਿ ਕੋਟੀ ਮੇਰੀ ਆਰਜਾ ਪਵਣੁ ਪੀਅਣੁ ਅਪਿਆਉ ॥ ਚੰਦੁ ਸੂਰਜੁ ਦੁਇ ਗੁਫੈ ਨ ਦੇਖਾ ਸੁਪਨੈ ਸਉਣ ਨ ਥਾਉ ॥ ਭੀ ਤੇਰੀ ਕੀਮਤਿ ਨਾ ਪਵੈ ਹਉ ਕੇਵਡੁ ਆਖਾ ਨਾਉ ॥੧॥: If I could live for millions and millions of years, and if the air was my food and drink (i.e. if only I could live on air), and if I lived in a cave and never saw either the sun or the moon (i.e. if I should sit in the cave day and night and meditate), and if I never slept, even in dreams – even so (O Rabb, Hukam!), I could not estimate Your Value (i.e. I can’t find anyone else equal to you). How can I describe your Greatness? (I am not able to describe you). ||1|| (sggs 14).
  • ਨਾਨਕ ਕਾਗਦ ਲਖ ਮਣਾ ਪੜਿ ਪੜਿ ਕੀਚੈ ਭਾਉ ॥ ਮਸੂ ਤੋਟਿ ਨ ਆਵਈ ਲੇਖਣਿ ਪਉਣੁ ਚਲਾਉ ॥ ਭੀ ਤੇਰੀ ਕੀਮਤਿ ਨਾ ਪਵੈ ਹਉ ਕੇਵਡੁ ਆਖਾ ਨਾਉ ॥੪॥੨॥: O Nanak, if I had hundreds of thousands of stacks of paper (describing your greatness…), and if I were to read them over and over again; if ink were never to fail me (while writing Your Glory), and if (to write your Greatness) my pen were able to move like the wind, even so, (O Rabb, Hukam!), I could not estimate Your Value (i.e. I can’t find anyone else equal to you). How can I describe your Greatness? (I am not able to describe you). ||4||2|| (sggs 14).
  • ਕਵਨ ਵਡਾਈ ਕਹਿ ਸਕਉ ਬੇਅੰਤ ਗੁਨੀਤਾ ॥: What Glory can I say? (Rabb’s: Universal Energy or Hukam) virtues are INFINITE. (sggs 810).

9 comments

  1. Very similar to Vedic thought, which also believes divinity dwells in mountains and rivers, in all creatures, all nature.

  2. Well said and explained. I totally agree and enjoyed reading your gurbani quotes and explanation. May I also add, “Gur Saahee joth paragatt hoe.” So unless and until one does not experience the truth within oneself and knows the value of each and every breath, one just lives in fantasy or in a world away from truth.

  3. The wordings are really touchy, but we get involved in our day to day chores so much, that we forget the reality and again start searching for the God’s existence.

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