guru granth sahib speaks volume 05 gods will by surinder singh kohli gurmatveechar com pdf

GURU GRANTH SAHIB SPEAKS-5

GOD'S WILL(HUKM)

By the same author:

Guru Granth Sahib: An Analytical Study, Dictionary ofGunt Granth Sahib, Dictionary of Mythological Referencesin Guru Granth Sahib, The Sikh Philosophy, Yoga of theSikhs, The Sikh Prayers, Sikhism and Major World Religions,Outlines ofSikh Thought, Sikh J::thics, Life and Ideals ofGuruGohind Singh (based on original sources), Sikh Predictions,Philosophy of Guru Nanak, Travels of Guru Nanak, TheNinth Nanak, Sikhism and Guru Granth Sahib, A HistoryofPunjabi Literature, A Conceptual Encyclopaedia of GuruGrarith Sahib, The Sikh and Sikhism, Death and After,Nuam, Attributes of God, Ritualism (Karma Kanda), Ego(HaumaO and Real Sikhism.

~~Yi!flY oj, (S ';sa,The Lord's Name is within the Divine

Will, Saith Nanak,

Hfd@fcJ tfPHr !J8'fe mq /I

which is realised through the True Guru.(Guru Nanak Dev)

CONTENTS

• Foreword

PART ONE

mE CONCEPT OF 'HUKM' AND

rrs SIGMFlCANCE IN SIKH mOUGHT

• Concept of 'Hukm'

• The Significance of God's Will (Hukm)in Sikh Thought

9

13

18

PART TWO

MULTIFARIOUS CREATION BY LORD-GOD'S WIll

• Creation and Dissolution at Lord-God's Will 31

• Birth of Gods, Demons and'Incarnations atLord-God's Command 42

• Multifarious Creation by the Will of Lord-God 53

PART THREE

All HUMAN AC170NS CONTROlLED BY

mE Will OF LORD-GOD

• Lord-God's Will Controls All Human Actions 65

• Human Actions under the Pleasure of Lord-God 76

• Pain arid Pleasure at Lord-God's Will 82

• Whomsoever the Lord-God Wills,only He will obtain God's Gifts 89

• The Obedience to Guru's Will is Essentialfor God-Realisation 100

FOREWORD

This short treatise on God's Will (Hukm) is the fIfthpaper-back volume in the series entitled GURU GRANIHSAHIB SPEAKS. The earlier four volumes in the series areDeath andAfter, Naam, Attributes ofGod and Grace. Anotherwork not in the series has been published under the titleRitualism and its Rejection in Sikhism. This series of bookswas launched in i999 particularly for the Sikhs, who havesettled abroad and have been living there for the past severalgenerations. For this reason, they and their families are farremoved from their own language and religious centres andin their busy life and engagements they are lacking in theirspiritual and most essential food. In order to apprise themand their children, who are mostly ignorant about their greatspiritual heritage, these books will create in them a greaterunderstanding of their own religion. I am confIdent that theywill be benefItted by these handy volumes.

I have divided the present work into three parts. In thefIrst part a short introduction is given about the concept ofGod's Will (Hukm). The second part is about the Creationbrought into being by the Will of Lord-God and in the thirdpart it has been made clear that all the human actions arecontrolled by God Himself in the light of proper quotationsfrom the Sikh Scripture.

The next subject that I propose to deal with is aboutego, which stands in between our realisation of the SupremeBeing, who is responsible for our birth and without whoserealisation, one strays into many species.

10 FOREWORD

I am confident that not only the Sikhs will be benefittedby this series, but also the scholars of other religions.

39, Henderson Street,Levenshulme,Manchester (UK) M19 2QR.

SURINDAR SINGH KOHLI

PART ONElHE CONCEPT OF 'HUKM'

AND ITS SIGNIFICANCEIN slIm lHOUGHT

CONCEPT OF 'HUKM'

One of the main concepts of Sikh Theology is theconcept of 'Hukm', which concerns both Brahman and HisCreation. 'Hukm' is an Arabic word, which according toArabic-English lexicon by William Edward Lane givesespecially the following meanings :

1. Prevention or restraint,2. judgement or judicial decision,3. A judgement respecting a thing that it is 'such a

thing, or is not such a thing, whether it benecessarily connected with another thing or not,

4. Restraint of a man from wrong doing,5. Profitable discourse such as restrains from and

forbids ignorant and silly behaviour,6. The exercise of judicial authority, jurisdiction, rule,

dominion or government,7. An Ordinance, a Statute, a prescript, an edict, a

degree or a particular law,8. Custom or usage,9. Predicament,

10. Also knowledge or law in the matters of religion.

But in Sikh religious philosophy 'Hukm' connotes thejudgement, the ordinance or decree or Command of God.Other synonyms of this word are 'razaa' and 'bhaana' whichalso connote the Will of God, which may be called DivineWill.

Whereas Lord-God is the creator of the Universe, Heis also the Sovereign, for which the Persian word 'Sultan' hasbeen used in the Sikh Scripture (Bilawal M. 1, p. 795).1 Like

14 GOD'S WIll (HUKM)

a Sovereign and Supreme Commander, the Command/Orderof God Prevails in the Whole Universe. Though the worldlykings claimed 'Divine Right', they were not divine and theirrule was not everlasting like the Authority and Suzeraintyof God. He is the True Sovereign with True Hukm, and thisidea worked as a great consolation for the suppressed Indianmasses. Unlike the worldly kings, their Sovereign (God) wasfull of Benevolence and Kindness. Their devotion towardsGod was, thus, a combination of profound veneration andholy awe, which grew into an ardent and passionate lovefor the Lord-God. The Sikh Gurus specially selected the word'Hukm' from the foreign language and chiselled it conceptuallyand made it an appropriate tool for their religiousphilosophy. Guru Nanak Dev says, "0 Lord, the magnitudeof Thy Hukm cannot be known, none can write about it.Even a hundred poets in unison cannot describe an iota ofit. None has been able to evaluate it, they only say whateverthey hear from others. He does not consult anybody,whenever He Creates or Destroys, whenever He Gives orTakes away. He Alone Knows His Nature and DoesEverything Himself." (Sri Raga M. 1, p. 53).2 In these versesGod has been depicted as a Supreme Sovereign.

It is not appropriate to say that the Hukm is the innervoice or the voice of the conscience or merely the outer voiceor merely the moral, social and political laws of nature ormerely the establishment of the Kingdom of God.. It is overall Will of the Lord, which concerns the Whole Universe andeverything concerning it. In the Sikh Moral Philosophy, theHukm is the Divine Command, which pertains to the Lawsof God. These Laws are of three types : the physical, themoral and the spiritual. The Moral Law is the Law of Karma.In the second stanza of ~apu', Guru Nanak Dev says : "Withthe Hukm of the Lord, the world of matter has been created.This Hukm is Inexpressible. With the Hukm of the Lord, allthe beings have been created and out of them the humanbeing has been given the position of prominence. Some of

CONCEPT OF 'HUKM' 15

them are superior and some inferior (because of theirKarmas) and according to their writ, they experiencepleasure and pain. Under His Will, some come under HisGrace and others always undergo transmigration. Everyoneis under the Lord's Command and none is outside it. Theone, who comprehends the Hukm, becomes egoless." Oapu,p. 1).3 Thus the command of the Lord Prevails everywhere.None can escape the 'Hukm' or the Laws of God. As onesows, so shall he reap. Every action brings in the rewardor punishment. The Lord Creator is the Lord-Justiciar. Underthe Command of the Lord, the impact of vices can be washedaway by the meditation or the Name of the Lord. Accordingto Guru Nanak Dev : "The Lord's Name is within the DivineCommand, which is realised through the True Guru." (SiriRaga M. 1, p. 72).4 Guru Ramdas says, ''The Enlightened Oneobeys the Command of the Lord and attains Peace underthe Divine Will. Under His Will, he serves the Lord andcontemplates on Him; in this way, he merges and makesothers merge in the Lord. For him, the fasting, vow, purityand self-restraint are in the observance of Lord's Will,through which his mind obtains the desired fruit. He is likea chaste bride, who realises her Lord's Will and inspired withlove, serves the True Guru." (Shlok Varan te Vadhik M. 4,pp. 1422-23).5

Thus we see that in Sikhism 'Hukm' manifests the Willor Pleasure of Lord-God. Whatever Pleases Him or is likedby Him, He enacts the same and whatever He does, that isgood for the creation. The creation is a Play of that CreatorLord. He creates the world through His 'Hukm' or 'Utterance'and also manages it through His 'Hukm'. The creation ofwhole Universe, including the beings, all the matter and thematerial objects, the circle of transmigration and theattainment of salvation-are all under the 'Hukm' of the Lord.Whatever is happening, it is all methodical and logical. It isvery appropriate for the human being that instead of workingunder the impact of self-conceit and ego, he should submit

16 GOD'S Will (HUKM)

before the 'Hukm' and Will of the Eternal Lord and performsuch Karmas, for which the True Guru instructs him.Following the Will of the Lord and instead of finding faultswith his circumstances, he accepts them gladly withcontentment and patience, he, in reality, fulfils successfullyhis mission of life in the world.

The real objective of taking birth in the world is to followthe instructions of the True Guru closely and delving deepinto the meditation on the Lord's Name and becoming worthy.of the Blessings and Grace of Lord-God. Such a life is, in fact,total submission to the Will of the Lord. Those persons, whoare destined to receive the Lord's Blessings, he causes themto meet the Guru. According to Guru Nanak Dev

Those, whom the Lord causes to submit to His Will,He keeps them absorbed in the Word of the Gum.

(Siri Raga M. 1, p. 72)6

The Guru says again:

The man takes birth under Lord's Will,But be does not understand it,His Will is the only Saviour for him.Nanak saith that the Lord, the Tme Creator is

recognised through the Word of the Gum.(Dhanasari M. 1, P 688)'

REFERENCES

1. "3 m5'3T(')~~~... II (IitMj~?1 )(: 'l, l/;;r 795)D - - -

2. "3CJT~ 0' wtit~ mfu' 0' wt cjfu II

;1~ wfuo~~ 0'~~II

ottHf"3 m 0' lPiPw lTfs~~ l)fTlffu~ II. ..

lWlRl~ l)fTl) wt l)fTl)~ crefu II

'fI"il()T ~ omo em ~ ~ 3~ II rfRit aw){: 'l, l/;;r 53)

3.~~~~ 0' qfu'l)fT t=r'lft II

~~tWK~fHt~11

CONCEPT OF 'HUKM' 17

ymft~~~ fgfu~~ ~II

fucfor ymft~ fufa~ J=RT~ II

~~H'i~~~"O&full

('iT('iQ ycn{ ~ ~ ~ ~ ~ "0 &fu II (ffY, l/nr 1)

4. ~ O'tf~ ~ ('iT('iQ Hf3l!)fa~~~ IIrf1m ~)(: 't, l/nr 72)

5.~~~ ffiJ ~ yaH tit ~ lri'll

~ JR~ »fCJTiT yaH mf~ II

~~~Ern~HO~~lri'11

J=RT BiJ'dlr~ fu~~ Hf3qJg~~mil~~ -a ~, )(: 8, l/ii 1422-23)

6. ~ftroT~~1I

f30~~~ II rf1m ~)(: 't, l/nr 72)

7. ymft~~ "0 ~~ H<t'd<!ij1d' II

('iT('iQ~ mIfu flwrO' ww fRdt'l<!iJ Id I II(7:/()'11'il1){: 't, l/nr 688)

THE SIGNIFICANCE OF GOD'S WILL(HUKM) IN SIKH THOUGHT

Sikhism believes in an Omnipresent, Omnipotent andOmniscient God. It also accepts the doctrine of Hukm. GuruNanak Dev has said in japu, "Everyone is under God's Hukmand none is out of it." (Japu, p. 1).1 He also says in Siri Raga,"All are born by His Hukm and work under His Hukm. Theyare under the control of death by His Hukm and merge inHim by His Hukm. Everything happens under His Hukm,saith Nanak, these creatures have no power at all. (Siri Raga,p. 55).2 These quotations present very clearly the doctrineof Hukm. 'Hukm' is an Arabic word, which means ajudgement or Legal decision, especially of God. All theactions of the jiva are controlled by the Hukm of the Lord..This Hukm is the over-all control of Almighty God. Thisconcept of Hukm brings before us the concept of Haakim(Ruler), Who had ordained some universal laws in HisCreation. These laws must be followed. Those who violatethese laws are punished by the Lord for their disobedience.The individual soul is free to choose its own way. The mostimportant thing for the soul is the recognition of these laws.

Guru Ram Das, the fourth Sikh Guru has elucidated theabove views of Guru Nanak Dev in his hymn in Raga Suhiin the following manner : "Everything happens according tothe Hukm (Will) of Almighty. We could do anything, if wehad power. Nothing happens according to our will. We liveand work according to your Will, 0 my Lord ! Everythingis under your control. We have no power to do anything.May your Will shower its Grace on us. You give the soul

1HE SIGNIFICANCE OF GOD'S WIll (HUKM) IN SIKH rnOUGHr 19

and body to all and put Jivas into action. The Jiva actsaccording to Your Hukm, which you ordained from the verybeginning. You created the whole world with five elements,let anyone produce the sixth element, if he can. You givecognisance to one by uniting him with the True Guru andto the other self-willed one his lamentation. I cannot describethe Greatness of the Lord, I am foolish, unwise and lowly.o my Lord ! Shower Your Grace on me, saith Nanak. I, theignorant one have sought Your Shelter." (Suhi M. 4, p. 736).3This hymn presents clearly the following ideas :

1. That God's Hukm reigns supreme and controls allour actions,

2. That the human being has no power at all, and3. That the Hukm of God has been ordained from the

very beginning.

These points indicate that the human being cannot doanything according to his will. He performs all his actsaccording to the Will of God. He is a mere puppet in thehands of God. Ravidas says, "See, how this puppet of claydances. It sees, listens, speaks and runs hither and thither.When it obtains something, it is puffed up with ego; whenit loses the fortune, it begins to weep. It is attracted towardsworldly pleasures." (Asa Ravidas, p. 487).4 This world is saidto be a leela (sport) of the Lord. If the world is a mere Sportof the Almighty God and the Jivas are His puppets, then thereis no need for an ethics or an ethical code of conduct.Moreover, when we say that everything has been ordainedby Lord-God beforehand, we are faced with another dilemmathat the Sikh Gurus believed in predestination. In theology,predestination "stands for that voluntary act of the divine willwhereby God predetermines or fore-ordains whatsoevercomes to pass, and in particular the doctrines of good andevil." (from the entry 'Predestination' in Encyclopaedia ofReligion and Ethics edited by James Hastings, tenth volume,1952 edition, p. 225). In case all the acts are predeterminedor fore-ordained by Almighty God, then the ethics loses its


significance. Islam "teaches an absolute predestination toboth good and evil, happiness and misery" (the same entry).The sufferings and comforts come to mortals by the Will ofGod. They are not free agents in this sense, but the SikhGurus, though they talk of Hukm, they also lay emphasison the maxim liAs you sow, so shall you reap" (Japu, p.4).sFor them the body is a field of actions and whatever actionsare sown in the body, one reaps the field accordingly (SiriRaga M. 5. p. 78).6 It is also written that one gets in this birth,whatever he had sown in the past. (Gauri Ki Var M. 4,p. 309).7 One's actions are responsible for his lot. GuruNanak Dev has said, "No one else should be blamed, thefault lies with one's actions. W1latever I did, I have obtainedthe fruit accordingly. Other people should not be blamedfor one's lot." (Asa M. 1, Patti, p. 433).8 It is quite clear fromthis quotation that the law of Karma works in our world.The term 'Hukm' used by the Gurus signifies the laws of God,one of which is the law of Karma. The Lord judges ouractions according to this law and we migrate from one bodyto another according to our actions. This law of migrationis known as the law of transmigration. Both the laws ofKarma and Transmigration are thus inter-related.

All our actions are controlled by the Hukm of the Lord.The Laws of God work in every sphere i.e. physical, moraland spiritual. The worldly pleasures result in bodily ailments.If we take poison, we die instantly. This is known as thephysical law of causation. The law of Karma is the morallaw of causation. Our present life is the result of past actionsand our future life will be moulded by the past and thepresent actions. The third and the most important law is thespiritual law of love. The devotion of the Lord is the Loveof the Lord and this Love of the Lord results in Godrealisation. (Sudha Swayyas of Guru Gobind Singh in theDasam Granth).9 .

The individual soul has no power of its own. It iscontrolled by laws. But if we deny any free-will to the

TIlE SIGNIFICANCE OF GOD'S WIll (HUKM) IN SIKH rnOUGlIT 21

individual soul, there will be no ethics. It is said that "Humanwill is a part of Universal Will. Man due to his limitingadjuncts is free to exercise his will-power upto a certain limit.Free-will is granted to him only to his sincerity as to howmuch he abides by the Will of God and exerts himself toattain perfection. Man's free-will is operative so long as helives in the egoistic plane. God never interferes with the freewill of man before he surrenders the self-will to the Will ofProvidence. When self-will is surrendered, it results in theTransition of the lower self into the higher." (Kaviraj A.P. Roy,1be Quest of the Infinite, p. 260).

The Sikh Gurus have laid great stress on effort. It is futileto think that the Lord will shower one day His Grace onus without making any effort. Karma and Grace cannot gotogether. The ethics loses its significance before Grace. Godappears to us unjust, when we consider that on the one handa person achieves nothing inspite of his best efforts and on'the other a person like Ajamal after leading an evil life,realised God on his death-bed. But God who works throughhis laws in this world can never be unjust. His Grace begins,when one makes an effort to move on the right path, it isnot thrust over us. If we make an earnest effort, God isalways there to help us. If Ajamal achieved the union, it wasbecause of his earnest effort in his previous births. Moreover,the parable connected with his name lays emphasis on theSignificance of the Name of the Lord. When Guru Nanak Devsays, l~iva takes its birth because of its Karmas, but the fmalemancipation is achieved through Grace." (Japu, p. 2),10 bythis he does not mean that Grace comes to us throughdetachment from Karmas. He has instead advised the humanbeing to keep himself away from sins. In order to keeponeself away from sins, one has to imbibe the godlyqualities, he has to purify his mind and intellect. For theattainment of Grace of the Lord, personal activity isnecessary. If we move towards him in right earnest, He isalways ready to help us out of our difficulties.


Every human being is born with a purpose. His birthis never accidental. If there were no free-will of man, hecould never have any chance of redemption. In fact, the soulin man is his higher self and his ego is the lower self. Thewill in man is actually the will of his lower self, which isinclined towards evil. This will is the faculty of mind andthe mind is the product of five elements. (Asa M. 1, P 415).11The main objective of a man is to put his mind in tune withthe higher self i.e. soul and not with the lower self i.e. ego.The self-will is to be attuned with the will of God. The freewill of man is operative only on the plane of ego, wherethe Providence never interferes with it. The faculties of aman are limited, therefore, his free-will also works withincertain limits, which are c~>nfined to the phenomenal worldonly.

In order to understand the scope of free-will in man,we should bear in mind that three types of Karmas Le. theaccumulated· actions of the past (Sancbit Karmas), theKarmas which have borne fruit (Prarabdba Karmas) and theactions, which we have still to perform (Aagaami Karmas).We have no control over our Sancbit and PrarabdbaKarmas. They have given us personality and a field of work.The Aagaami Karmas are yet to be performed and it is herethat our free-will works. The old sages have given theexample of bow and arrow. The arrow has been fitted inthe bow. The person who to perform the action can thinkof consequences. He mayor may not perform the action.If he performs his action, putting his mind in tune with hislower self, he will undergo the births and deaths repeatedly,unless and until he uses his free-will in the right directionand attunes his mind with the higher self. By his personalactivity he can render harmless the effect of the accumulatedactions of the past. This is the reason, why the SikhGurus have laid great stress on the personal efforts andfortitude.

Our present life is the result of Prarabdba Karmas,

THE SIGNIFICANCE OF GOD'S WIll (HUKM) IN SIKH rnOUGHT 23

whose effects cannot be counteracted by any means. TheKarmas are seeds of actions from the granary of SanchitKarmas, which with the moisture of time have borne fruit.The Prarabdha Karmas give us the body and thecircumstances surrounding it, the Sanchit Karmas give usthe temperament Le. the tendencies and inclinations. Ourfuture destiny will be moulded by our present actions orAagaami Karmas; we can make or mar our future. In caseour future is spoiled because of our doings, the hope offreedom is brought to our mind by the doctrine of thetransmigration of souls. The Writ on our forehead by thehidden hand of God is inscribed according to our Karmas.(Asa M. 5, p. 461).12

A human being works on three planes Le. physical,mental, and spiritual. Several thoughts crop up on the mentalplane, which transform themselves into desires. For thefulfilment of these desires the mind makes use of the physicalplane through the five senses. Several actions are performedand each action binds the individual further with thephenomenal world. The neck of a Jiva is enchained byactions and every action is another link in the chain. (MaruM. 5, p. 1004).13 In all such actions, the lower self Le. egoplays its part. The intellect is subdued by the mind and thehuman being becomes a slave of worldly desires. The higherself Le. the soul lies hidden beyond the curtain of ego. Thelower self takes the place of higher self and is mistaken forthe real self.

The body in itself is a dead mass, but when it comesinto contact with the soul, it pulsates with vitality. The mindand intellect are born out of this combination. The soul initself is pure consciousness, but because of the impact ofmaya and ego, it recedes into the background and ignoranceprevails over the Jiva. The physical and mental planes areactive and the spiritual plane is lost out of sight. Urness anduntil the Jiva becomes conscious of the spirinial planethrough a preceptor, the cycle of births and deaths continues.

24 GOD'S WILL (HUKM)

When through right guidance, the Jiva moves on the rightpath, he is said to have obtained the Grace of the Lord. Withfurther effort under the expert guidance, he obtains releaseand remains no more in the sphere of Karmas.

When the Jiva works on the physical and mental planes,he becomes a prey to the five vices Le. lust, anger, greed,attachment and ego. They are the main ills. The human beingunder their sway, loses the power of judgement anddiscrimination. He is unable to distinguish between goodand bad and is completely in the grip of the devil. The evilforces weaken him physically and mentally. He needs aremedy for his ailment alongwith a diagnosis of an expertphysician. The ethics fulfils this requirement. The preceptori.e. the Guru comes to the rescue of Jiva and prescribes aschedule for him. If he follows the schedule in right earnest,he recovers fully from the malady.

The Sikh Gurus have rejected asceticism. They do notlike those, who run away from the field of action. The morewe curb our desires, the more violent they become and theso-called ascetics fmd it difficult to control their passion. Theworld is a large training ground, where Jivas act, react,control, fall and rise. As a warrior a Jiva has to fight out hisbattle with five vices. He has to get proper training for thefight, therefore, the Sikh Gurus decried asceticism and thelife of a mendicant. They laid emphasis on the life of a householder, who jumps into the field of action and experiencesthe hard facts of life.

The Gurus have advocated restraint. They have advisedtheir fonowers to adopt the golden mean. Both selfindulgence and self-denial lead us nowhere; self-restraint isthe proper mode of training. Such pravritti marga is the truepath according to the Sikh Gurus. The mind should besubdued and put under the charge of refined intellect, whichattunes itself only with the higher-self Le. soul. The refinedintellect will control and restrict our action within the desiredlimits. The Jiva will perform the right type of actions on the

TI-iE SIGNIFICANCE OF GOD'S Will (HUKM) IN SIKH TI-lOUGHT 25

physical and mental planes. There will be no PrarabdhaKarmas, which can bring us in the world again. Theaccumulated Karmas of the past can be made harmless byfollowing Trne Path.

A Jiva should absorb himself in the Name of the Lordat all times and particularly at the time of death in order tosave himself from the cause of another birth. Any strongdesire at death-bed will cause another birth, at times not asa human being but as an animal also. The Maharashtriansaint Trilochan says in one of his hymns, "He, who thinksof wealth at the time of death and dies in this thought heis born repeatedly as a snake. 0 Mother! I may not forgetthe Name of Gobind (Lord). He, who thinks of a womanat the time of death and dies in this thought, he is bornrepeatedly as a Prostitute. He, who thinks of sons at thetime of death and dies in this thought, he is born repeatedlyas a pig. He, who thinks of houses at the time of death anddies in this thought, he is born repeatedly as a ghost. He,who thinks of Narayana (Lord) at the time of death, that manobtains release, saith Trilochan and the yellow-robed Lordresides in his heart." (Gujri Trilochan, p. 526).14

The Gurus were against the Charvaka philosophy ofhedonism, because it is a menace to spiritual advancement.All the worldly pleasures bring misery to the hedonist. Onlythe spiritual glory abides for ever. Three types of Karmasconnected with three qualities (gunasJ are Sattvic, Rajasicand Tamasic Karmas. Out of these Karmas, Sattvic Karmasmay be considered the best, but if they remain within thefold of ego, they can also become a cause of another birth,though it may be a birth on the higher plane. Guru ArjanDev has asked the human being to sow the seed of the Nameof the Lord in the field of action, if he desires to fulfll hismission. (Gauri Guareri M. 5, P 176).15


REFERENCES

1. ~~~ '&'~~ (') ~" (HY, lf1ir 1)

2. ~~~~qroqwfull

~ qrg~ ~~ wfu ffifTfu II

7)TOq ;:r f3Ir~ R~ fe"or~~~ orfu"(fFm UW H: '1, lf1ir 55)

3. <it3T~ Hcnr a;:rrit~ cOO R qfu~ II

~ <it3T~ (')~~ ufo~ faiI ~II~ufo~~'&'~~11

l)fW R:g 0TUl ~ fuw qfu UH WCiV~~m ~ II

~~ fti¥~ ?"g »fTl) ?"g »fTl)~~ II

;?ruT ~ IrcQf crafu "3-J '&' 0f0H~ ;?ruT ?"g yfu ffifu~ II

lfu 3? qfu ?"g fiIHfc H9 "l1"'"Rt &it~ a1W ~ fuw <it3T~ II

fum;T~ Hffi" ~~ fufu" HOtffu crafu m~ II

ufo m~~ l)fTfu (') WqT ~~ lj'"aTg ?iNT~ II

t=lO 7)TOq~ ufo~ -5 ~~ HdC!'dIFa l.lfu>,fr~ II

(uctt ){: 8, lf1ir 736)

4. wil '&' Y'3tJ'T ~~ ~ II

~~~lffi~~~11

t=ra"~~ 3tr~~ ~II

HTWw areT3tr~~ ~II

HO lffi~ em cmfu~ II (11fTW~, lf1ir 487)

5. »fTl) mft::r »fTl) ml:fTIT II (HY, lf1ir 4)

6. 0f0H llO3l Hdlg BOT »f3fa ;:r ~ R l:fTf3 II

(f1:rrit UW H: 1I, lf1ir 78)

7.;W~ R ~;?ruT lJOfu~ ~II

~ cit r- H: 8, lf1ir 309)

8. ~ ~ (')~ fc:;ffi ~~~ II

;:r H cftl)fT RH~~ (')~~ W)TI:

(11fTW H: 'i, lIC't, lf1ir 433)

9. fmll{H~ f30 ml{9~ II (!fClT ~, t!1IH #pi)

10. crnft~ atST~~~"

11. fuy HO lfu~ 3' ;:row"

(HY, lf1ir 2)

(11fTW H: '1, lf1ir 415)

THE SIGNIFICANCE OF GOD'S WIll (~) IN SIKH lHOUGHT 27i

12. fuo m~ jf~ wt II' (11(W >f: 1.1, li1;r 461)

13. ~ ~ emf ~II 33 irrI ~IIHal Hal trit II €ur Ufo~ II 0f7! >f: 1.1, li1;r 1004)

14. "fE wffi "ft~~~~ >ffir ~ m II

ffiJU' -Mo~~~ II

~wit~~Hfu~11

"fE wffi "ft~ fJ:M~~ >ffir ~ m II

~-Mo~~~11

"fE wffi"ft~~~~ >ffir ~ mil

~-Mo~~~11

"fE wffi"ft~~~~ >ffir ~ mil

if3'-Mo~~~11

"fE wffi (')id'fb:t mm~~ >ffir ~ ~ II

lRf3~ 3 mJ~~~ ~ feR lffi II(~~, li1;r 526)

15. emf gfi.f >ffir ii»fu 0T}f II.. --~~~qr)J11 (~~ >f: 1.1, li1;r 176)

PART TWOMULTIFARIOUS CREATION

BYLORD-GOD'S WILL

I

II

II

I

I

I

II

II

I

I

I

II

II

I

I

I

II

II

I

I

I

II

II

I

I

I

II

II

II

I

I

I

II

II

CREATION AND DISSOLUTION ATLORD-GOD'S WILL

About Lord-God's Command or Will, Guru Nanak Devhas said:

o my Lord! Thy Will works in all thefour directions...(Malar M. 1, p. 1275)'

Guru Amar Das says:

o Lord! Everything comes under Thy Will andeverything goes under Thy Will,

Ifanyfool considers himselfpowerful, he is blind and. performs blind acts.

(Bihagare ki Var M. 4, Slok M. 3, p. 556)2

According to Guru Arjan Dev:

~.e Lord alone is the Doer of the deeds, there is noneother,

He is there in water, on land, in the nether-world andin the sky. (Gauri Sukhmani M. 5, p. 276)3

The Lord is Omnipresent, Omnipotent and Omniscient.In India, the earliest reference to the creation of the

Universe by the Will of Lord-God is contained in the hymnof creation contained in Rig Veda, which is called NasadiyaSukta and has been translated thus by Mr. Macdonell:

Non-being then existed not nor being,There was no air, nor sky that is beyond it.What was concealed? Wherein? in whose protection?And was there deep unfathomable water.Death then existed not nor life immortal;Of neither night nor day was any token.


By its inherent force the One breathed windless,No other thing that that beyond existed.Darkness there was at first by darkness hidden;Without distinctive marks, this all was water.That, which becoming, by the void was covered.The One by force of that came into being.Desire entered the One in the beginning,It was the earliest seed, of thought the product.The sages searching in their hearts with wisdom,Found out the bond of being in non-being.There ray extended light across the darkness;But was the One above or was it under ?Creative force was there, and fertile power,Below was energy, above was impulse,Who knows for certain ? Who shall here declare it?Whence was it born and whence came the creation?The gods were born after the world's creation;Then who can know from whence it has arisen?None knoweth whence creation has arisen;And whether He has or has not produced it;He who surveys it in the highest heaven,He only knows, haply he may know not.

(Rig Veda: 10. 129)

This hymn of yore is very similar to the hymn of creationwritten by Guru Nanak Dev in Raga Maru, wherein the GreatGuru says:

There was darkness for countless years,There was neither earth nor sky; it was His Will.There was neitherday nornight, neithersun nor moon,

He was in abstract meditation.When it was His Will, he created the world. The Wide

Universe was suspended without any mechanism.He created Brahma, Vishnu and Shiva, and the

attachment of maya was increased.(Maru M. 1, p. 1035)·

CREATION AND DISSOLUTION AT LORD-GOD'S WIll 33

The same idea has been expressed in twenty-first cantoof 'Sukhmani' composed by Guru Arjan Dev in great detail,which is as follows;

The Formless Lord is both Immanent andTranscendent. He is also in abstract meditation.

Whereas He Himself is the Creator, He also meditatesupon Himself.

When the material world had not come into being,how could then there be sinful and meritoriousactions ?

When the Lord was in abstract trance, then withwhom the enmity and jealousy be enacted ?

When no colour and mark of the being was seen,then who would undergo pleasure and anguish ?

When only the Transcendent Lord was there, tbenwho could suffer attachment or illusion ?

He Himselfhas begun His own Play, there is no otherDoer, saith Nanak.

When there was only one Lord, then who could besaid to get redemption or be bound ?

When there was only Inaccessible and Infinite Lord,then who would enter hell or heaven ?

When there was only Transcendent Lord in Hisnatural form, then at which place the Shiva andShakti resided ?

When the Lord Himself was there in His Own Light,then who could be fearless or under someone'sfeat?

He Himself is the Performer of His Deeds, He is,indeed, Inaccessible and Infinite, saith Nanak.

W'ben the Eternal Lord was comfortably seated on HisSeat, then, say, who would transmigrate and bedestroyed?

When there was only One Perfect Lord, then whowould bear the agony of Yama's punishment?


When there was only one Unmanifested andIncomprehensible Lord, then whom did Chitra andGupta call for account ?

When only the Pure Lord-Master, the Fathomless andIncomprehensible, Wa5 there, then who would beredeemed or bound ?

When only the Wonderful Lord was there, only HeHimself manifested His Own Form, saith Nanak.

When the Immaculate Being, the Master of allPurushas was only there, then there being no filth,what could have been washed ?

When there was only the Pure, Formless andDetached Lord, then who would be proud orwithout pride?

When there was only the Form of the Lord of theworld, then who would be affected by deceit andsin?

When the effulgent Lord was there in His Own Light,'hen who would be hungry or satiated ?

The cause of causes and the Doer and Creator Lordis beyond any account, saith Nanak.

When the Lord's Glory was within Himself, then whowere the mother, father, friend, son and brother ?

When the Lord Himselfwas adept with all His Powers,then who would see the Vedas and Simitic religioustexts?

When the Lord Himself was absorbed in His Own Selfthen who thought of the favourable andunfavourable omens?

When the Lord Himself was very high or very near,then who would be called a Master or disciple ?

I marvel at the wonderful mystery ofthe Lord, 0 Lord .'Thou knowest Thy Own condition, saith Nanak.

When the Undeceivable, Impenetrable' andIndistinguishable Lord was absorbed within HisSelf, then who could feel the influence of maya ?

CREATION AND DISSOLlJTION AT LORD-GOD'S WILL 35

When the Lord paid homage to His Own Self, then thethree qualities of maya had not come up.

When only One Lord was there, then who wascarefree and who was in anguish ?

When only the Lord-God was satiified within Himself,then who would utter anything or listen to theutterance?

The Lord is more than Infinite and Highest of theHigh, He alone reaches His Own Self, saith Nanak.

When the Lord Himselfcreated thephenomenal worldof matter, He made and extended the Universe ofthree qualities.

The sinful and virtuous began to be talked of Somewent to hell and some craved for heaven.

The snares of entanglements of maya were createdwith ego, attachment and loads of illusion andfear.

Pain, pleasure, honour and dishonour were describedin many ways.

He creates and scans His Own Play. When He windsup His Play, only He alone is left, saith Nanak.

Wherever there is the saint of the Eternal Lord, Heabides there. Wherever the Creation is extended, itis the glory of His saint.

The Lord is the Master of both sides.His glory only suits the Lord Himself.He Himself performs His Plays and frolics.He Himselfenjoys Pleasures, but remains unaffected.

Whomsoever He pleases, He makes him play thegame of the world.

He is beyond calculations, He is Unfathomable, Heis Uncountable and Immeasurable.

Nanak Thy seroant speaks 0 Lord ! as Thou causethhim to speak.

(Gauri Sukhmani M. 5, pp. 290-292)5

We find that the Vedic hymn even expresses doubt


about the creative activity of Brahman, but the Sikh Scriptureis very positive about it. Nevertheless it may be said that theSikh Gurus have followed the Rigvedic line. There have beenspeculations about the time, when Brahman created theuniverse. Guru Nanak Dev has emphatically rejected thisstand, because the created one cannot know the Creator:

The Pundits could not know the time; they could have-mentioned it in the Puranas.

The Qazis could not know the time, which shouldhave been mentioned in the Quran.

The Yogi does not know the time, the Lunar date, theday, the month and the seasons.

The Creator, who has created the world, knows itHimse1f- Qapu, p. 4)6

The Paurarii£..division of Yugas (ages) is mentioned inGuru Grantb Sahif.!. TIle state of darkness before the creationis described to have lasted for thirty-six Yugas :

For thirty-six Yugas (ages), there was utterdarkness....(Var Ramkali M. 3, p. (49)7

This measurement of time is Pauranic, it was the crystallisedbelief' of the times.

When it was His Will, Brahman created the Universe.But what was the process of creation ? Wherefrom came theunconscious matter and the fInite selves ? Ramanuja, whoaccepts the Upanishadic account of creation literally believes.that the manifold world has been created by God out ofHimself by a Gracious Act of His Will. The unconsciousmatter and the fInite selves existed within Him before thecreation. Guru Arjan Dev takes a similar view about thecreation, when he says :

All the matter (unconscious matter and the finiteselves) is within One Lord.

It is seen in many colours.(Gauri Suklunani M. 5, p. 293)8

The fInite selves are part and parcel of Brahman,

CREATION AND DISSOLUTION AT LORD-GOD'S WILL 37

therefore, they are Immortal. As regards the unconsciousmatter or Prakriti, we are to trace its evolution. Prakriti ormaya has been created by Brahman. The Samkhyan doctrineabout the separate and independent entities of Purnsha andPrakriti has not been accepted by the Sikh Scripture. Kabirsays:

The female serpent (maya) is created by Him,What power or weakness it can show ?

(Asa Kabil, p. 480)5'

Guru Amar Das in Anand has described both Shiva andShakti as the creation of God :

The Creator has created both Shiva and Shakti,He keeps them under His Command.

(Ramkali M. 3, Anand, p. 920)1°

In this sense Shiva and Shakti are Purnsha and Prakriti,which are created by God Himself.

God's Will oftentimes is manifested by His Commandwhich is, in fact, His Utterance. With His Utterance, Hecreated the world. Guru Nanak Dev says in ']apu':

The whole expanse was created by His Utterance, bywhich lakhs of rivers of life gushed fOrlh.

(Japu, p. 3)11

According to Guru Amar Das :

The Creation and Dissolution both occur because ofHis Word,

And with His Word the world rises again.(Majh M. 3. p. 117)12

This Word was His Utterance. The sound created at the timeof creation resembles the big-bang theory of modem science.

We conclude this chapter with the following verses ofGuru Arjan Dev:

The Lord is the Doer of Deeds and capable of doingeverything,

Whatever He Wills, shall happen.


He Creates and Destroys in an instant,He is Eternal and Infinite.In an instant He Creates the world and then keeps

it without columns,The Creation and merger of the Creation are under

His Will.High and low are His dealings under His Will,All the colours and types are fashioned by His Will.On creating everything, He beholds His Own Glory,He Pervades His Creation, saith Nanak.


REFERENCES

1. ~ fum~m l.f9 3aT... 1I (>{5Ta H: 'l, li?;r 1275)

2.~~ymf~~~~~11

# ~ ~ l)fTl.@ ;:rrt »j'qT llfg mfTfu II

~ cit~ H: 8,~ H: f1, li?;r 556)

3. CiCJe QT<Je l.f9 ~ ~~ ordt (jfu II

(')TOCf f3Er a FBil ide! ;::rm tm?~ Hfu II

(arfj;iI !FfH?i1 H: lJ, li?;r 276)

4.~ ?iiJtre~ II

llOfu" (') d1OJOT~ l)fUTOT II

or fuQ Mo <"~ (') ¥B Bo ffifTfu 8dl'Fee i 11. ..

tp" f3Er~ 3T t=rOT?~ II

~aw~~11

~ fuRg~~~~ ~QIFeei II

(H'J' H: 'l, li* 1035-36)

5. HaqJO foaqro~ Bo ffifT1it >lfTfu II

))fTl.fO mw (')TOqT~ tit f6fu ;:rrfu II

;::m l)f(iTQ~ aw (') FitA23i II

U"11 "ljo 3"S' CfiJ 3- W II

;::m wol ))fTl.fO Bo ffifTfu II

3"S' W fa'au fa"ff mar QHTfu II

CREATION AND D1SS0LlTnON AT LORD-GOD'S WIll 39

t=I'lJ fuR (iT l!O9 fuun (') ;::rrt8' II

3lf UOlf HoT~ fu"Rfu fu»frtr3 II

t=I'lJ »fl1.JO ))fTl.f l){Tfu~ II

3lf Hu ClUT~~ SOH II

»fl1.JO ~ l){Tfu ~ddlHI II

0T0Ci OId~iJ I~ (')~ II

t=I'lJ~ l{9~ 1Tc'il11

3lf fro tfQf3 ~ fern~ cnoTllt=I'lJ EOIfu ufo })fOl){ ))flJT(J II

3lf (')OCf lJOOT ~~~ II

t=I'lJ foaqro l{9 HUt'!" ff91'fu II

3lf~~~ fOI'? orre·l!

t=I'lJ »fTUfu l){Tfu llfWil "ftf3 ~)I .3lf~~~C8~11

»fl1.JO~ l){Tfu 01 d~ iJ I d II

0T0Ci~ })fOl){ ))flJT(J II

~ Bl:f »fl1.JO })fTffi') II

3U~ HOO ~ ClUT fuorHo II

Hli yon Q(J3T 1.& Hfu II

3lf t:IH cit~~~ 5fu11

t=I'lJ~~ l{9~ II

3lf~ C!Jl8~~ ~II

t=I'lJ (')Til foat:ro~~ II

3lf~~~ iron wUll

»fl1.JO ))fTl.f ))fTl.f \IT~ II

0T0Ci »fl1.JO ¥ ))fTl.f \IT~ II

;:ru~~~ l.ff3 W II

3U fuo~~~ tt3T11

;:ru foat:ro~ foowo II

3U~~H'O~~11

;:ru~~~11

3U~~~~citRll

;:ru "ftf3~ "ftf3 Rfur~ II

3U fu"Rfu 9l:f~~ II= -.aao~ OIdcSiJ ig II

0T0Ci Ci03 (iT 0Tfu lJ}f'g II


;::Jlf >lfUOl HgT~ 1lfor~ II

3ll'~ wfu ll11.f~ "8'3' 9Tel11

t:«J ffiJlJ orw »fTlffi:r trcraTo II

~lk~~~~11

;::Jlf »fTlJO ))fly wfu~~ II

~HOTO~~~II

t:«J »fTlJO~ »fTlJO wfu <W II

~<$r>~~~WrII

fumfo ftrnH ~~ II

'('i'1"(')Q >lfUOl arfu~ wfu II

t:«J~ >ffik~~ II

~ fa"Rfu fu>wta~ II

))fTl.lR crtI »fTlffi:r~ II

By qre ~ O'\ft~ II

t:«J tqfu~~~II

~~~~~N3T11

t:«J »fTlJO ))fly wfu~ II

~~~~ 8(')~CJidi II

1:JY~~3~1I

'(')T'(':;'(i ))fTl.lR crtI »fTlffi:r~ II

t:«J wfu~~~ II

By qre Hfu eM fumpg II

lJTY lft ~ rn~ II

~ ooq~ BOOT ~II~~~~II

~}fir SOH t 9TQ1I

~~ }(T() l)fU}{TO II

~ 1.fCifTd'~ mro II

»fTlJO~ wfu qfu~ II

~~~'('i'1"(')Qtcili

t:«J~ SOT?~ wfu II

t:«J~ lPWg 113 1.J03Tfu II

~ lJTl:f ~ »fTlffi:r t7<'ll11

~ cit itST~mil»fTlffi:r~~~~ II

»fTlffi:r em~ foa;'tn II

CREATION AND DISSOLUIlON AT LORD-GOO'S WILL 41

ft:JEJ~ fatr })fTl.fO orfu~ II

ft:JEJ~ fatr ~~ II

'SBwo~ »fOJ03'~ II

~~~ ()T(')q~~ IIrarfPif !flIH7i'f 'H: 1./. l/ti 290-92)

6. ~o~lhT3lfu~~~1I~o~~fu~~~11

fufu~ 7)T~ w<! gfu~ 7)T ~II

W acJ3T fi:laoT ~ W#l)fTl) w<! Hit II (MY, li;r;r 4)

7. &3lu t.JOT~ W ... II ~ elf ?"a 'H: ~, li;r;r 949)

8. JrcJ5 JJfHaft~ USC wfu II

l)ffoor -aor 7)TOT fitRc:'fv II ~!flIH7i'f 'H: 1./, li;r;r 293)

9. ~ lp.roT 3T ott ctt3l fuft II

ln1~ fu>,.rT fuI1 3"~ II (11fT11T ~, li;r;r 481)

10. ~ mrf3" >wfu~ c} acJ3T l)fTl)~~ II (li;r;r 920)

l1.ott3T~~~1I

f3l1 3" ~ mr~ II (MY, li;r;r 3)

12.~~~~1I

~ ul f6fa §'ufu~ II (~ 'H: ~, l/1;r 117)

13. qoo~~ -Hqrll"ft fatr~ Hit frqrllfl:ro Hfu lfTfu~ II ~ nul~~ II

~ tJTfu l)fQO m II~~ ycffif~ II

~~ om~ II~ l)ffoor -aor~ II

crnr crnr~ l)flfol~ II ()T(')q H9 Hfu ofu>w rom II

(~ !flIH7i'f 'H: 1./, l/ti 276-77)

BIRTH OF GODS, DEMONS ANDINCARNATIONS AT LORD-GOD'S

COMMAND

The translation of a few verses of Guru Nanak Dev fromhis hymn Raga Maru is given hereunder:

7be being comes under the Lord's Command and alsodies under His Command,

7be whole world is seen working under the Will oftheLord,

7be heaven, earth and nether-world have beencreated by His Will,

And under His Will, He uses His power.Under His Will He keeps the weight of earth on

Dharma-Bull's head,He keeps the air, water and sky under His Command,Under His Command the Shiva (souO abides in the

house of Shakti (maya),And under His Will, He causes its frolics in the world

of maya.Under His Command He extends the firmament,Under His Command the beings dwell in water, on

land and in all the three worlds.Under His Will we ever breathe and eat and also He

watches us and makes us see.Under His Command He Created Ten Incarnations,

innumerable gods and demons,He, who obeys His Command. he is honoured in His

Court and having been blessed with His TrueName, he merges within Him.

BIRlH OF GODS, DEMONS AND INCARNATIONS AT GOD'S COMMAND 43

Under His Will, He spent thirty-six ages in abstracttrance,

Under His Will, He created the adepts, striversandthoughtful persons,

He is the Lord-Master, who has stringed all; with HisGrace, He emancipates them.

(Maru M. I, p. 1037)1

In the above verses of Guru Nanak Dev, the word'Hukm' has been translated as 'Command' and 'Will'. Underthe Command or Will of God all the worlds have beencreated with different categories of beings, who dwell inwater and on land. Amongst the beings the earliest creationwas that of gods and demons. Regarding the earlier creation,the tenth Guru, Guru Gobind Singh wrote in the sixth sectionof his autobiography (Apni Katha) in the beginning of'Bachittar Natak' in the words of Lord-God Himself, whoappeared before Dusht Daman, when he was meditating onHim at the seven-pinnaded Hemkunt:

"When I created the world in the beginning, I createdthe ignominious and dreadful Daityas, who becamemad with power and abandoned the worship ofSupreme Purusha. I destroyed them in no time andcreated gods in their place. They were also absorbedin the worship of Power and called themselvesOmnipotent. Mahadeo (Shiva) was called Achyuta(blotless), Vishnu considered himself the Supreme.Brahman called himself Para Brahman. None couldcomprehend the Lord. Then I created eight Sakshis,in order to give evidence of my Entity, but theyconsidered themselves all in all and asked the peopleto worship them. Those who did not comprehendthe Lord, they were considered as Ishwara. Severalpeople worshipped the Sun and the Moon andseveral other worshipped Fire and Air. Several ofthem considered God as stone and several othersbathed considering the Lordship of water. Several


bore fear of Dharmraja in their actions consideringhim as the Supreme Representative of Dharma. Allthose whom God established for the revelation of HisSupremacy, they themselves were caused to be calledSupreme. They forgot the Lord in their race forSupremacy.. When they did not comprehend theLord, then I established human beings in their place.They also were overpowered by 'mineness' andexhibited the Lord in statues. I created Siddhas andSadhs, who also could not realise the Lord. Onwhomsoever wisdom dawned, he started his ownPath, none could realise the Supreme Lord, butinstead spread enmity, strife and ego. The tree andthe leaves began to burn because of inner fire. Nonefollowed the Path of the Lord. Whosoever attainedspiritual power, he started his own Path. None couldcomprehend the Lord, but instead became mad with'I-ness'. Nobody recognised the Supreme Essence,but was entangled within himself. All the great risbis(seers), who were then created, produced their ownSmritis. All those who became followers of theseSmritis, they abandoned the Path of the Lord. Thosewho devoted themselves to the feet of the Lord, theydid not adopt the path of the Smritis."Brahma composed all the four Vedas. All the peoplefollowed the injunctions contained in them. Thosewho were devoted to the Feet of the Lord, theyabandoned the Vedas. Those who abandoned thePath of the Vedas and Katebs, they became thedevotees of the Lord. Whosoever follows their path,he crushes various types of sufferings. Those whoconsider the castes illusory, they do not abandon thelove of the Lord. When they leave the world, theygo to the abode of the Lord. And there is nodifference between them and the Lord. Those whofear the castes and follow their path, abandoning the

BIRlH OF GODS, DEMONS AND INCARNATIONS AT GOD'S COMMAND 45

Supreme Lord, they fall into hell and transmigrateagain and again."Then I created Dutt, who also started his own path.His followers have long nails in their hands andmatted hair on their heads. They do not understandthe ways of the Lord. Then I created Gorakh,whomade great kings his disciples. His disciples wearrings in their ears and do not know the love of theLord. Then I created Ramanand, who put on the garbof a Bairagi. Around his neck, he wore a necklaceof wooden beads and did not comprehend the waysof the Lord. All the great Purushas created by mestarted their own paths. Then I created Muhammad,who was made the Master of Arabia. He started areligion and circumcised all the kings. He caused allto utter his name and not the True Name. Everyoneplaced his own interest first and foremost and didnot comprehend the Supreme Brahman."

(Dasam Grantb, "Bachittar Natakn, 'Apni Katha')2

The above quotation from the Dasam Grantb makesit quite clear that at first the demons were created and thenthe gods. The Trinity or the three main gods were Brahma,Vishnu and Shiva. Their consorts, the chief goddesses wereSarasvati, Lakshmi and Paarbati. Indra was the king of theheaven, inhabited by the race of gods. The demons had agreat aversion for them. Many wars were fought between thedemons and the gods. Their wars have described in DurgaSaptsbati in Markandeya Purana. The goddess Durga cameto fight with the demons Mahishasura, Sumbh, Nisumbh,Chand, Mund, Rakat Beej etc., and vanquished them in orderto save the throne of Indra, who was defeated in wars bythe demons. The ocean was churned by both the gods anddemons together, when fourteen gems came out. Wheneverthe demons overpowered the gods by their might, Vishnuincarnated himself. He incarnated for twenty-four times, butten of the incarnations are famous.


These ten incarnations are Machh (Matsya or Fish),Kachh (Tortoise), Varaha (Boar), Narsingh (Man-lion), Vaman(dwarf), Parshurama, Ramchandra, Krishna, Buddha andKalki. The first four belong to Satyuga, next three to Treta,next one of Dvapara and the last two of KaIiyuga (Iron Age).Out of the last two, the former Le. Buddha has played hispart and the later Le. Kalki will appear nearing the end ofKaliyuga. Their details are found in the Puranas as follows:

1. The MACHH or FISH incarnation appeared beforeManu in the form of a Fish and predicted the deluge andin this way saved him from cataclysm. The incarnationpropelled Manu's ship across the waters in the Himalayas.

2. Regarding KACHH incarnation, Vishnu assumed theform of a tortoise, which served as a resting place for themountain Mandara. This mountain was used as a churningstaff by tpe gods and demons for the attainment of ambrosia.

3. In the beginning there was water all around throughwhich the Earth was formed. Vishnu assumed the form ofa BOAR and raised up this Earth. He then created the wholeworld. According to another version, the demon-kingHiranyaksha propitiated Brahma by penances and receiveda boon that he would not be hurt by god, man or beast,but through an oversight he forgot to include the form ofa boar in the list of beings. In his pride, he even draggedthe earth to the nether-regions under the waters. Vishnuassumed the form of a boar and saved the earth from theclutches of the tyrant king.

4. Hiranyakashipu, the brother of the demon-kingHiranyaksha, also propitiatedBrahma like his brother and gotthe boon that he would not be killed by a god, man or beast.He could neither die during the day nor during the night,neither inside nor outside his home. In his pride, heprohibited all forms of worship in his kingdom. He had ason named Prahlada who was a staunch devotee of Vishnu.The tyrant king declared himself as all-powerful. He usedall types of tortures upon his son, but could not make him

BIRlH Of GODS, DEMONS AND INCARNATIONS AT GOD'S COMMAND 47

give up his devotion for Vishnu. One day, when PraWadawas chanting the praises of the glory of Vishnu, the demonquestioned his son as to where his Deity was at that time."He is everywhere," answered PraWada. The demon pointedout towards one of the pillars nearby, asked, "ls r:_ therein this pillar ?" "Yes," said Prahlada. Then, in great fury, thedemon kicked the pillar, saying, "I must kill him then. II

Suddenly, there sprang forth NARSINGH, the man-lion outof the pillar and tore Hiranyakashipu to pieces. It wasevening, neither day nor night, the tyrant was killed on thedoorway, neither inside nor outside his home. The Chastiserof the demon was a MAN-LION, neither god nor man norbeast.

5. VAMANA (DwarD incarnation: The demon-king Bali,who was a grandson of Prahlada was ambitious and wantedto extend his dominions. For this purpose, he began toperform a great sacrifice. Indra, the king of gods feared sucha sacrifice, because it was intended to drive him away fromhis kingdom. Bali was successful in his errand. The godswere thus vanquished. They propitiated Vishnu by penancesand prayers and he took birth as the son of Brahaspati asa deformed dwarf. When he grew up, he went to Bali andbegged alms from him. Bali was famous for his generosityand he told the dwarf that he could have anything hewanted. The dwarf asked for three paces of land. With hismiraculous powers, he grew to an immense size andmeasured the three worlds with only two paces. There wasno land for the third pace. Bali was accused of not fulfillinghis promise, therefore, he was sent to the nether-regions. Itis said that Bali, in great humility, asked the god to placehis third step on his head. For his righteousness, he was thenrewarded by Vishnu and given the kingdom of Patala(nether-regions). He was also given a boon to become Indrain the reign of the eighth Manu.

6. PARASHURAMA, the sixth incarnation: He is alsocalled the Rama of the Axe. 1',· belonged to the first struggle


between the Brahmins and the, Kshatriyas. He was the sonof a Muni called ]amadagni. His mother Renuka was a ladyof Kshatriya caste. Accor<1ling to the custom, the childrenfollowed the caste of their mother, therefore Parashuramawas a Kshatriya by birth, though he espoused the cause ofthe Brahmins and later on himself became a Muoi. One day,the mother of Parashurama went to take a bath in the river,where she saw a handsome amorous pair sporting withinthe water. She took pleasure in voluptuous thoughts and inher mind desired the company of the handsome man. HerBrahmin husband beheld her polluted mind and in greatanger ordered his sons to kill the mother. It was onlyParashurama, who obeyed his father and received the boonof invincibility. ]amadagni had the celestial cow Surabhi inhis hermitage. The king Kartavirya coveted the divine cowand took it away by force, when ]amadagni and his sonswere absent from the hetrnitage. When Parashurama cameto know of this deed of the king, he pursued him, killedhim in battle and brought back the cow. The sons of thedeceased king, in order to avenge the death of their father,attacked the hetrnitage and slew the pious sage. Parashuramawas not at his home at that time. When he returned andcame to know of the fate of his father, he swore that hewould extirpate the whole Kshatriya race. It is said that inhis twenty-one campaigns he cleared the Earth of all theKshatriyas, and the Kshatriyas, who exist at present are thesons of Brahmins, born of Kshatnya ladies. In the Ramayana,there is an account of the encounter between Parashuramaand Ram Chandra, in which the latter was victorious.

7. RAMACHANDRA (Rama, the seventh incarnation) :He is the most celebrated of all the incarnations. He was theson of Dasrath, the king of Ayodhya. He was born at theclose of the Treta Yuga. Dasrath had four sons viz., Rama,Lakshmana, Bharata and Shatrughana of whom Rama was theeldest. He was married to Sita, the daughter of ]anaka, kingof Mithila. Rama received her in the Svayyamvara, for the

BIRTIi OF GODS, DEMONS AND INCARNATIONS AT GOD'S COMMAND 49

strength in breaking the bow of Shiva in that king's palace.When Rama came of age, Dasrath decided to instal him onthe throne, but his step-mother Kaikeyi, the mother ofBharata, put the obstruction. She wanted her own son to bethe king. On an earlier occasion, she had been granted twoboons by the king and on this occasion, she insisted thatBharata should be installed on the throne and instead Ramabe banished from the kingdom. for fourteen years. Rama,therefore, went into exile and his wife Sita and brotherLakshmana accompanied him. But as ill-luck would have it,during the exile Sita was carried away by Ravana and thewar that ensued for her recovery is the subject of Valmiki'sRamayana. Rama and Lakshmana entered into alliance withthe monkey-king Sugriva and his general Hanuman and ahuge army of monkeys and bears was raised. In order toreach Lanka, the kingdom of Ravana, a bridge wasconstructed by the army. After that there was a great war.Many a brave warriors and heroes of the army of Ravanafell in the field. Ultimately Ravana was killed and Sita wasfreed from the captivity. She was purified by the fiery ordealand then Rama, Lakshmana and Sita returned to Ayodhya,where Rama ruled over the kingdom for a long time.

8. KRISHNA (the eighth incarnation of Vishnu) : In theTreta YU8fl, the demon king Ahuka had two sons, Devakaand Ugrasena. Devaka had a daughter named Devaki andUgarsena, a son called Kansa. Devaki was married toVasudeva, by whom she had eight sons. There was anotherwife of Vasudeva, named Rohini. Kansa had dethronedUgrasena, his father and usurped his kingdom of Mathura.He had been told by Narada that a son of Devaki wouldkill him, therefore, he imprisoned both Vasudeva and Devakiand slew six of their children. The seventh child Balaramawas transferred by divine agency, before his birth, to thewomb of Rohini. The eighth child was Krishna, who waspreserved by gods from Kansa's vigilance by lulling theguards to sleep with the Yoga-nidra (mysterious slumber).


Vasudeva took away the baby and crossing the Yamuna river,exchanged it with the newly-born female child of Nanda andYashoda. Thus, Krishna was brought up by the cowherdNanda and his wife. From his very childhood, the divinecharacter of Krishna became apparent. He killed Putana, thefemale Daitya and serpent Kaliya and the demons Arishta,Keshin and Kalanemi. He plucked up the mountainGovardhana and held it as substantial umbrella above theland. Kansa, coming to know of the prowess of Krishna andhis brother Balarama invited them to Mathura, having greatmalice in his mind, keeping in view the prophecy of Narada.The two young heroes came, but were humiliated. UltimatelyKansa was killed by Krishna and Ugrasena was placed onthe throne. Several other exploits are written in Mahabharta.He is the author of the celestial song 'Bhagavada Gita',wherein he expounded his great thoughts to Arjuna. He isknown by several other names such as Vasudeva, Keshava,Govinda, ]anardhana, Damodara, Narayana, Purushottama,Madhava, Madhusudana and Achyuta.

9. BUDDHA (the ninth incarnation): Though theorthodox Hindus considered the doctrines of Buddhaheretical, his impact was so great on the masses that he cameto be honoured as a Avatar of Vishnu. This is said to havehappened between A. D. 450 and the sixth century, becausehe appeared first in the Vishnu Purana (A.D. 400(500). TheBhagavata Purana refers to the Buddha incarnation in theform of several prophecies, for instance : "When the Kali agehas begun, in order to delude the enemies of the gods,Vishnu will be born as Buddha, son of Ajana. When theenemies of the gods came to know the Vedic rites and begunto oppress people, then he wil~ssume an attractive anddeluding form and teach adhatma to the demons...makingthem heretics." (As quoted in Origins of Evil in HinduMythology by Wendy Doniger O'Fiaherty, published byUniversity of California Press, Los Angeles, 1976). Rev. Wilkins,in his book Hindu Mythology says, "The Brahminical writers

BIRTII OF GODS, DEMONS AND INCARNATIONS AT GOD'S COMMAND 51

were far too shrewd to admit that one who exerted suchimmense influence and won so many disciples could benone other than an incarnation of the Deity, but as histeaching was opposed to their own, they cleverly say thatit was to mislead the enemies of the gods that hepromulgated his doctrine, that they, becoming weak andwicked through error, might be led once again to seek thehelp and blessing of those whom they had previouslyneglected." .

10. KALKI (the tenth incarnation, also called NihkalankAvatar) : This incarnation will be born near the close ofKaliyuga. He will destroy the wicked people and establishrighteousness on the Earth.

Another hymn of Guru Nanak Dev : The same ideas ofthe above hymn of Guru Nanak Dev are contained in thishymn, which follows immediately in the same Raga. Someof the verses of this hymn are translated hereunder:

The ten incarnations came out of Shunya,The world was created and extended,The gods, demons, ganas and gandharoas were

created,All ofwhom perform Karmas according to their writs.

(MaN M. 1, p. 1038)3

In the above-mentioned hymn the word 'Hukm' has notbeen used, but instead the word 'Shunya' occurs. This is justto make the reader conscious that there is no difference inthe thought-eontent. Ordinarily, the word 'Shunya' meanszero, empty, vacant, listless or void. The word has aphilosophical connotation. In Buddhism, 'Shunyavadins'were known as 'Madhyamikas' or the followers of the MiddlePath. Madhyamikas believe that everything is Shunya, butShunya is not void for them. Guru Nanak Dev has talkedabout Shunya in his own way. He says:

Everyone talks of shunya,But whence the Immortal shunya is obtained?


Of what kind are they, who are absorbed in theImmortal shunya ?

They are like Him, from whom they have emanated.(Ramkali M. 1, Siddh Goshta, p. 943)~

The Immortal Shunya reffered to here is the Absoluteor Transcendent Brahman. Thus, the word 'Shunya' used byGuru Nanak Dev is for God Himself. For a fuller discussionabout 'Shunya', I refer to my article on 'Shunyavada and GuruGranth Sahib' in my book The Sikh Philosophy.

REFERENCES

1.~~~~II~ tftll t1aT? ~II~~~ lfur'w~ aw diJ'fi:!€1 II

~ l103l~ mfa ri II~~ lP<!'t~ II

~ fwl Jra"3T umr~~ lfg~ II

~~ lJfT"OTTllt II~~ lffi~~ II

~ WH fuTa"rJ:r JreT Fo ycrif~~ II

~~~~ II ~ €"<W~ l)flfIOT II

~~ !f~ lit wfu fHwfu~ II

ycrif~ 53tJ~ II~ firq wftrcf~ II

>wfu~m H5 W cit mm lfifu old'fi:!€i II

(Wj){: 'l. l/or 1037)

2. ~ ){~~... II (l1fff3a ~, P1I){ ~)

3. 8(')~ ~~~ II~~ mw l.ffiTCJT II

~~~ di1mr wR Hfg~ G«J}f~ II

(Wj){: 'l, l/or 1038)

4. ~ BQ em ~mil l)f(')U3 BQ <mY 3"~ II

l)f(')U3 ljfo a3" Rem II f;:m 3"~ f3"R tIT AA II

(0'){Zffl'f){: 'l, fm:r '&Rfc, l/or 943)

MULTIFARIOUS CREATION BYTHE WILL OF LORD-GOD

In the tenth canto of Sukhmani Guru Arjan Dev has

described the multifarious creation of Lord-God in thefollowing manner:

The Endless and Limitless Lord.is eulogised by many,who has created the multifarious creation in manyways.

Many millions are His worshippers, who performreligious and worldly actions.

Many millions are residents of pilgrim-stations.Many millions being indifferent to the world ofmaya

wander in the forests.Many millions listen to the recitations of Vedas and

many millions are recluses.Many millions are engaged in spiritual meditation.Many millions are poets and deliberate on their

poetry.Many millions meditate on the Lord's ever new

Names, but even then they do not find His end,saith Nanak.

Many millions are egoistic and many are blind andignorant.

Many millions are misers and stone-hearted andmany are dry and absolutely new to the spintualworld.

Many millions steal the wealth of others and manyindulge in slandering others.


Many millions work hard in amassing wealth andmany wander in foreign countries.

To whatsoever men Thou attachest, they are attachedthere. .

Only the Lord Himself knows His Creation, saithNanak. .

Many mil/ions are adepts, celibates and Yogis andmany are the kings enjoying pleasures.

Many millions are created as birds and snakes andmany are stones and the groWing trees.

Many millions are winds, waters andfires and manyare the countries and spheres of earth.

Many mil/ions are moons, suns and stars and manyare gods, demons and many are Indras with theirheads under canopies.

The Lord has strung His entire universe in Hisstring.

Whomsoever the Lord likes, He emancipates him,saith Nanak.

Many mil/ions abide in the modes of activity,morbidity and rhythm and many mil/ions areVedas, Puranas, Smritis and Shastras.

Many millions ofgems have been made in the oceansand many millions are creatures of various types.

Many millions have been made to live long and manymillions have been made as hills and mountainsof gold.

Many millions are Yakshas, Kinnars and Pishaches;many millions are ghosts, fiends, swines and tigers.

The Lord is near all and yet far from all. He Himselfis Unattached, but still He fills all, saith Nanak.

Many mil/ions are the residents of the under-worldand many millions are the dwellers of hell andheaven.

Many millions take birth, live and then die and manymillions transmigrate in many species.

MULTIFARIOUS CREATION BY THE WIll OF LORD-GOD 55

Many millions eat, while sitting idle and manymillions get tired with great exertion.

Many millions have created wealth and manymillions live in anxiety for want of wealth.

Whenever the Lord wants, He keeps the mortal there,everything is in the hands of God, saith Nanak.

Many millions have become recluses and becomeattuned to the Lord's Name.

Many millions are in search of the Lord, whom theyfind in their soul.

Many millions are thirsty of having the Sight of theLord, whom that Eternal One ultimately meets.

Many millionsprayforjoining the holy congregation,they are imbued with the Love ofthe TranscendentLord.

They, with whom the Lord gets pleased, they are everblessed, saith Nanak.

Many millions are sources ofcreation and regions ofcreation and many millions are skies and universes.

There have been many millions of incarnations.In van'ous ways, the Lord spreads His expanse.Many a time, the expanse extended.The Lord is Ever and Always One.The Lord has created many millions of beings of

many types.They that emanate from tbe Lord, they merge in Him.None knows His end. That Lord is all by HimselfMany millions are the slaves of the Transcendent

Lord, who are blessed with the enlightenment ofthesoul.

Many millions are the knowers of the Essence, whoever behold the One Lord with their eyes.

Many millions drink the ('lmbrosia of the Name, theybecome immortal and live for ever.

Many millions sing the praises of the Lord's Name,they are absorbed in the Divine Bliss and thehighest spiritual delight.


He remembers His men with their every breath, theyare the beloved of the Supreme Lord, saith Nanak.

(Gauri Sukhmaoi M. 5, pp. 275-76)\

The Saint-poets also talk about the Great Lord, who hascreated an unlimited expanse. Kabir says:

Such is the Great Lordfor whom mil/ions ofsuns shineand who has mil/ions ofShivas and Kailashas.

Mil/ions of Durgas massage Him and mil/ions ofBrahmas utter Vedas.

When I beg, I beg for His Name, I have nothing to dowith any other god.

Mil/ions of moons gleam and thirty-three crores ofgods partake of His food.

Mil/ions of nine planets stand at His door andmil/ions of Dharamrajas are His gate-keepers.

.Mil/ions of winds blow around Him in all the fourdirections.

Mil/ions of Nagas spread His bed.Mil/ions of oceans are whose water-carriers.Eighteen million loads of vegetation are His hair.Mil/ions of Kubers fil/ His stores.Mil/ions ofLakshmis adorn themselvesfor hispleasure.Many mil/ions of sins and virtues look upto Him.Mil/ions of Indras perform His seroice. Fifty-six

mil/ions are His clouds.In every town is His limitless praise.With its tresses the dreadful death works before Him.In mil/ions of ways, the Lord Plays.Tbere are mil/ions of Yajnas (sacrificial feasts) in His

Court and mil/ions of Gandharoas hail him.Mil/iOns of sciences utter His praises, even then they

cannot find end of the Transcendent Lord.Tbere are mil/ions of Vamans (incarnations) in His

one hair.Tbere are mil/ions of Ramas (incarnations) who

outmaneuvered Ravana's army in His one hair,

MULTIFARIOUS CREATION BY THE WIll OF LORD-GOD 57

A thousand millions of Puranas greatly extol Himand there are millions of Krlshnas,

W'bo humiliated the ego of Duryodhana, in His onehair.

Millions of gods of Love, who steal away the man'sinmost heart, cannot compete with Him.

o Lord of the world ! Listen to my supplication, saithKabir,

Bless me with the dignity of fearlessness, I ask thisfrom Thee. (Bhairo Kabir, pp. 1162-63)2

In ']apuji' Guru Nanak Dev has dealt with the subjectof the extent of creation in many of the stanzas. In the stanzadealing with 'So Dar' (God's Gate), he has mentioned manycreated beings standing at His Gate and singing His Praises.He says:

In what type of abode the Lord lives and what typeofGate it has, wherein the Lord sits and takes careof all the creation.

Many and innumerable musical instruments resoundthere, many are the musicians.

There are many musical modes described as fairiesand there are many singers.

o Lord, the wind, water and fire sing Thy Praisesthere. The god ofjustice sings Thy Praises at thatdoor.

The recording angels (Chitra and Gupta), who knowthe art of Writing and who continuously writeabout the deeds ofbeings and whose accounts areadjudicated by the Lord Justiciar, they also singThy Praises.

Shiva, Brahma and the goddess also sing, who adornThy abode always bedecked.

Indras seated on their thrones alongwith gods singThy Praises at Thy Gate.

The adepts in trance and the saints in their reflectionsing Thy Praises.

58 GOD'S WIll. (HUKM)

The celibates, the tntthful, the contented and fearle~:<;

warriors sing Thy Praises.The studious Pundits and the great sages alongwilh

Vedas of various ages aL<>o sing.The enchanting damsels wbo captivate the mind,

belonging to heavens, oceans and nether regionsalso sing.

All the gems created by Thee and sixty-eight places ofpilgrimage also sing.

The warriors, mighty heroes and all the four sourcesof creation also sing.

The regions, spheres and universes created andinstalled by Thee also sing.

All those who are liked by Thee sing Thy Praises. Thylucid devotees also sing.

There are many others, who do not come into mymind, also sing Thee. What should I (Nanak)reflect?

The Lord is always Tnte, the name of the True Lordis also True.

He is and also will be, He, the Creator of the worldwill never perish.

He has created His Own Maya of diverse ~inds andcolours.

After creating, He scans His Own creation, theemblem of His Own Greatness.

He will do, whatever pleases Him. He cannot beordered.

He is the Sovereign, the Monarch of monarchs, wehave to remain under His Will, sailh Nanak.

(Japu, p. 6)\

In the thirty-fifth stanza of 'Japuji', Guru Nanak Dev givesa view of the region of knowledge. "It is a view of anunending cosmos, containing various universes consisting ofmany gods, goddesses, demons, sages , sources of creation,types of speech, kings and action-oriented worlds. Many

MULTIFARIOUS CREATION BY TIlE WIll OF LORD-GOD 59

elements work in many spheres and there are many creationsand created beings of diverse forms, colours and guises. Sucha vast panorama giving knowledge of various kinds makesone-individual-self looking like an infinitesimal dot, wonderabout the Sublimity of Supreme Being, whose doings cannever be comprehended in totality. There is a feeling of theInfinity on the one hand and a very limited being on the other,giving rise to a state of egolessness." (Japu, p. 7).4

In the thirty-seventh stanza of ')apuji', Guru Nanak Dev'stwo regions of Truth and Grace have been described. "Inthe region of Truth, where the Transcendent Lord abides.From that region, the Lord Creates and Scans His creationwith Grace. There are indescribable and limitless regions,spheres and universes. There are many worlds and creations,which work according to the Will of the Lord. He Scans theCreation, contemplates about it and feels happy. Itsdescription is like chewing the hard steel." (Japu, p.8).5

REFERENCES

1.~ qofu ~;:ro~ n ~II('iT(')Of~ l.{f9 m 'l:@ fufu »ffoor~ II

cret me W' ~II cret me~ fll€1u 'alll

cret me ~ '3Tali~ II cret me lfO~~ II

cret me ~ c}~ II cret me 3'litBo~ II

cret me lJfT3H fu>,{ro wofu II cret me crfu orrfu ale I d f\J II

cret me~01}f ~II ('iT(')Oforcr3' ~ ~ n ~IIcret me ~~ II cret me »j'q~ II

cret me ftmsn c:«5a II cret me~ lJfT3H focia' II

cret me lJd'~~ fuafu II cret me lJd'~ qofu II

cret me wWw J{H wfu II cret me~~ II

ffi? ffi?~ f3? f3? "8d'I7)T II ('iT(')Of orcr3' cit~ crcJ"3"T~ II

cret me fmr ii3t Haft II cret me~ em~ II

cret me tNt mN~ II cret me~ facrtf~ II

cret me \RC!"~~ II cret me fur ¥~ II


rn cik~ lJO ~II rn cik~~~ fi1fu ~II

~mfajt~~ tn II~ futr futr~~~~ II

rn cik ar,:rn 3T)ffl~ II <n!l cik~ yom fi::rfi.{f3 l)fg WRd II

rn cik cite' 030 R>jtr II rn cik 7)TjI)T l{Cf'O if3' II

<n!l cik cite' fuo itR II <n!l cik faral Ho~ llR II

<n!l cik~ fcioa~ II <n!l cik j3 i{3~~ II

JJ9 3'~ JJ9U 3'~ II~ l)fTfu~~ soufo IIa _ -.

<n!l~~ a-~ II <n!l~ oaa BOOT~ II

<n!l cik ffi'iHfu~ HOfu II rn~ -ay fuo;l kafu II

<n!l~m titlfTfu II <n!l~~~ l.fTfu II

rn cik cite'~ II <n!l cik wfu>w Hfu rno II

t«T t«T~ 3U 3U 0'1f II~ Hi~ l.{9 ci~ II

<n!l cik ~ tCJTOft II Ql}f mf mor fufo~~ II

<n!l cik l.{9~ lffi3' II~ Hfu~~ II

<n!l~~ l.{9 fu»fTR II f3'o ~~ l{i~ II

<n!l~ WOTfu~ II lI"CJllUH f3'o~ "ijqr II

f;:m ~ w l)fTfu~ II~ 3' t10 JRT mo "dfo II

<n!l~ lfT<it l)fg lii111 <n!l cik lJ1cMf~ II

<n!l cik W~ II <n!l~~~ II

<n!ll[T(J U'Rfa(1lPR"O II JRT JRT~~ II

<n!l~~ -ay 9'8 II l.{9 3' W l.{9 wfu mPf3 II

3T 'aT~ "0 w* cjfu II l)fTi} l)fTfu~ l{! j:tfu II

rn~~ a-~ II f3'o~~ ucraJTR II

<n!l~ 33 a- i3' II JRT Fc'iij'dFu ~~ II

rn cik mf OB" titm II »fHO ~ He' He' tit~ II

rn~mf crro aRfu II~ om~ mrft:r~ II

~ t10~ wrn wrn~ II (')TOOf~~ a-~ II

~!flIH7'/f H: 1./, if;? 275-76)

2. ~ ffiJ W ci trcrcrJTH II ~~ »fO OJ FaWA II= -~cikW~~~lIlftJW~~~1I

mI~~~Ql}flllWO~~~crnll

~~~ W'oflllJO~~ ll'ofll

cw aru~~~ II lIO}f~ W ~ l.{f3tJTO II

UWi~~ kafu II lfTmr~ fu:r FaAQdFu II

Rtfe' cik W a- 'lP01uTa II~~~ g1(J II

MULTIFARIOUS CREATION BY TIlE WILL OF LORD-GOD 61

me~ gofu hrall~~~~II

~ l.(Tl.l Yo liY fuafu II ~ em- w ~ ~ Cfafu II

&tIO me w ~ l{f3'ura' II oarol 0dl0l ful)f3 ~ TO II

~ &Rl m ~II me~~ ~II.em- ffiJT W ~~ II~ em- Cfafu~ II

fllWw me Ht am om II ~~ qr~ (') ~II- Ill'" -

~ me W ~ ~II ~m tm 3" i:"li5l11

ffiJli me liY 0lU3 yarn II~ qr Hflp,p- WQ II

~ me W ~ ~ (') l:lOfu II~ "fafcr }{?)'RT uafu II

cffiJ Qlfur~~ II ~~ ~ Hi"a'rt1~ II(hfJ ma, l/tf 1162-63)

3. R~ clUT R U@ clUT fH? lffiJ ROlf~ II

~~~~~ ~i~~\J'd II

~ CJTOT lfcfl~~~ al'~~\:l'a II

0Rfu~~ l.fT<tt~ oR iJTW ltdtf~ II

0Rfu fu? Q.Tll? mfu wefu mfu mfu ltdtf~ II

0Rfu itRg lfdHT m Rufo JRT~ II

0Rfu~ l1!elRr~ tiS"~~~ II

0Rfu fR"q mf'"lit~~ WtT~ II

~ mit H3t~ 0Rfu~~ II

~~ lfflfo CJlitR"a'~~~~ II

0Rfu~ HO }@fo BOOJT H&~ II

~ 030~ 3"d'~~~II

0Rfu ,:ro }fiJTlffi~ 0Rfu l:f'<tt~ II

0Rfu~~~ mo mo ~ wij-II

1M ~g(i) 0Rfu ~ ~~ rl 3"d' 9OT3~ II

mo~~ HHfufu (')~~~~II

iter iter JRT ~~ WW wm 0Tit II

~ gl frRt wfu (') trnl ae?)T ftrro~ II

-aott -aott ST3l mo mo ft:roRl wfmT ftrro~ II

mo mo~ ott3T~~ fuR el~ II

~ f3lJ R iter crnrr~ (')~ wit II

R l.fTfa"R'ry WUT 'l.J,r3R'r\l~ oroq~~ II (Hy, l/1ir 6)

4. for>,ro ~ qr l)fTl:fY Qdtf II

~~ l.fT<tt~~ qro HfuJ II

~ lIOH~~~ -aar ~ ~ II


~ emf!Ht Her cti cti ~ ~IIcti~~~ cti cti~~II

cti fim ~ ora cti cti~~ II

cti ~~~ cti cti adO~ II

~~~~ cti W3 otkll

~ B03l~ cti~ 1lf? (') 1lf? II my, l/oT 7)

5. 'Ire l:ffu ~ ~II afu afu ~~~II

m ~~~II # ~ ere d l>f3 (') l>f311

m~~~/I~~~m~~I/

~~ afu ~II~ mfOT~ HTgIl (NY, l/oT 8)

PART THREEALL HUMAN ACTIONS

CONTROLLED BYTIlE WILL OF LORD-GOD

LORD-GOD'S WILL CONTROLSALL HUMAN ACTIONS

According to Guiu Ram Das, 'Just as God preserves thetongue of flesh and blood within the pair of scissors of thirtyto thirty-two teeth, no one should be misled to think thatthere is any power with the tongue or the scissors; everythingis under the control of God. Similarly, if the men slanderthe saintly persons, God preserves the honour of His men.o brother ! Do not think that there is any power with anyperson, one performs everything according to the Will ofGod. The old ·age, death, fever, half-head pain and curse,are all under the control of God and without the Will of God,no one can attach them with anyone. Remember the Nameof the Lord in your mind and heart, which will save youat the last moment." (Gauri Bairagan M. 4, p. 168).1

The question arises : 'Has the man any power?' Theanswer is 'No, not at all'. Even in Japu' Guru Nanak Devhas said, "The man has no power to utter anything, he hasno power to remain silent, he has no power to beg foranything, he has no power to give anything. He has nopower to enhance his life and also no power to die. He hasno power to rule and to gain property and no power overthe din of his mind. He has no power to bring the reflectionof knowledge in his consciousness. He has no power tocomprehend the device of getting away from the world. Ifanyone thinks that he has the power, then he should makeuse of it and see for himself. None can become superior orinferior by his own power, saith Nanak." (Japu, p. 7).2

Guru Arjan Dev in 'Sukhmanj' raises the same question,


when he says, ItTell me, what the man can do?1t To whichthe Guru himself replies in the next verse: "Whatever theLord-God wants, the man does the same thing. If it lays inhis hand, then he would take everything. He does only that,whatever pleases the Lord. Through ignorance, the man isengrossed in vices, if he knows it, then he would savehimself. Deluded by illusion, his mind strays in all the tendirections and in a moment, after wandering, he returns aftervisiting the four comers of the world. He, on whom the Lordshowers His Grace, He grants Him His devotion, that personis absorbed in His Name, saith Nanak. He can grant therulership to a mean worm in an instant. The TranscendentLord Patronises the humble. He, who does not come withinthe view of anyone, the Lord can make him famousimmediately in all the ten directions. He, on whom the Lordbestows His Munificence, the Master of the universe doesnot take any account of him. The soul and the body are allHis capital. In every heart the Light of the Perfect Lord shines.He has made His handiwork Himself. Nanak is alive bybeholding His Greatness. The power of the man is not inhis hands. The Lord of all is the Doer of deeds. This helplessbeing is at His Command. Whatever pleases the Lord, thatultimately happens. Sometimes man abides in a high stateand sometimes he is at the lowest ebb. Sometimes he is ingrief, sometimes in happiness and sometimes he laughs ina state of enjoyment. Sometimes he is engrossed in slanderand anguish. Sometimes he rises high up in heavens andsometimes he falls down in the under-world. Sometimes heis the knower of Lord's Knowledge. The Lord is the Uniterof man with Himself, saith Nanak. Sometimes, the mandances in various ways, sometimes he remains asleep dayand night. Sometimes he appears in immensely terrible anger,but sometimes he becomes the dust of the feet of all.Sometimes he sits as a great sovereign, but sometimes heappears as a beggar clad in the attire of a very lowly person.Sometimes he falls into disrepute, but sometin;tes he is called

LORD-GOO'S WIll CONTROLS All HUMAN AcnONS 67

good and kind. He remains in the state in which the Lordkeeps him. Nanak speaks this truth by the grace of the Guru.Sometimes as a scholar he delivers lectures, sometimes asa silent hermit, he contemplates on the Lord. Sometimes hetakes bath at the banks of holy shrines and sometimes asan adept and a striver he utters qivine sermons from his

. mouth. Sometimes he becomes a worm, an elephant or amoth and wanders continuously in many species. Just as ajuggler shows various guises, likewise the man dancesaccording to the pleasure of the Lord. Whatever pleases theLord, only that comes to pass. There is none other than theLord-God, saith Nanak. Sometimes this man obtains thecompany of saints, he never returns from that place. Withinhis mind, illumines the light of divine knowledge and thatplace is imperishable. His mind and body are imb~ed onlywith the love of the Lord-God's Name. Then he always abideswith the Transcendent Lord. Just as the water mingles withwater, likewise his light merges in the Supreme Light. Histransmigration ceases and he gets rest. Nanak is ever asacrifice to the Lord." (Gauri Sukhmani M. 5, pp. 277-78).3

Guru Arjan Dev again says in 'Sukhmani' :

.Know thisfact that reliance on the man is all useless,The Only Giver is Lord-God.By whose gifts the man remains satiated,And he never feels the thirst again.It is Only Lord-God, who Preserves as well as Destroys,There is no power in the hand of man.Only by the comprehension of the Will of God man

gets peace,Therefore string the Lord's Name around thy neck.Remember, remember, remember that LordAnd no hindrance shall come for you, saith Nanak.

(Gauri Sukhmani M. 5, p 281)'

A hymn of Guru Amar Das clinches our issue. It runsthus:


Imbued with Guru~ love, the beautiful bird (soul)sitting on the tree (of the· body) pecks truth,

It drinks God~ ambrosia and abides in the state ofequipoise, it does not fly nor comes and goes,

It resides in its own home and is absorbed in God~

Name.o my mind! Only perform the Guru~ service,Ifyou act according to Guru~ Will, you shall remain

merged ever in God~ Name.The other birds on the beautiful treefly and go in four

directions,The more they fly, the more they suffer, they always

burn and cry,Without the Guru they do not see the God~ abode and

do not obtain the ambrosial fruit,The enlightened Sikh is like God~ tree, inadvertently

absorbed in True Lord,He has removed the three branches of qualities by

attuning himself with one Word,The Name of God is the only ambrosial fruit, which

He Himself causes to be eaten,The self-willed, get dried up standing, they have no

fruit, no shade,Do not sit near them, they have no home, no village,They are ever cut down and burnt, they have no

Word, no Name of the Lord.The human beings perform all actions according to

the Will ofthe Lord, they keep wandering accordingto their previous actions,

By God~ Will, they behold His Sight, they go, whereverHe sends them,

By God's Will, His Name abides in their mind andby His Will, they merge in Truth.

The wretches do not know about God's Will and beingignorant they stray in delusion.

LORD-GOD'S WIll. CONTROLS AIl. HUMAN AcnONS 69

They perform all actions with the obstinacy of theirmind and are ever in disgrace,

Inwardly they do not get peace and have no love forTrnth.

The faces of the Enlightened Sikhs are beautifulbecause of their profound love for the Gurn,

They are imbued with Trnth, their devotion is trueand in the True Court of the Lord, they areconsidered trne,

Their coming in the world is approved and they savetheir entire clan.

Everyone performs his actions witpin God's sight andnone is beyond His Glance,

In whatever way the True Lord beholds the man, sodoes he become,

By God's Grace, the compliments of His Name areattained, saith Nanak. (Siri Raga M. 3, p. 66)5

In his longer poem 'Anand', Guru Amar Das advises theman to understand the Will of the Lord. He says, "What isnot there inside Thy House, 0 Lord! Thou hast everythingin Thy House. On whOmSoever Thou bestowest Thy gifts,only he attains them. He is ever absorbed in Thy Praises andenshrines Thy Name in his mind. In whOmSoever's mind ThyName abides, many melodies resound for him. 0 my TrueLord! What is not there in Thy House? The True Name ismy only support. The True Nam~, which is my only support,hath effaced all my hunger. It hath blessed me with peaceand bliss abides within my mind. It has fulfilled all mywishes. I am ever sacrifice to my Guru, who possesses suchlike excellences. Therefore, 0 saints! Listen to me, absorbyourselves in the Love of Guru's Word. The True Name ismy only sUpport."6

The Guru says further, ''The human body is insignificantwithout the attunement with the True Lord. The body isinsignificant without the attunement, what can the pOor thingdo ? 0 my Lord! Be kind towards me, none else except Thee


hath the Power, there is no other place to rest, it can becomeglorious attaching it to the Guru's Word (Thy Name); whatcan this poor thing do without the attunement, saith Nanak.Everyone talks about Bliss, and Bliss which is only knownthrough the Guru. When Lord-God bestows mercy on me,then I realise Bliss only through the Guru. Through HisGrace, the Lord effaces the sin and blesses one with theantimony of divine knowledge. Those whose worldlyattadunent is driven out from within, the True Lord glorifiestheir utterance. This alone is Bliss, saith Nanak, which isknown only through the Guru."7

The Guru then cautions the body and its various sensesto follow strictly the Guru's instructions according to God'sWill. He addresses at first the tongue, which is attached withseveral worldly relishes. He says, "0 my tongue! You areengrossed in other relishes and its thirst for them neverceases. This thirst does not cease unless it attains the Lord'sambrosia. When it obtains the elixir of God's Name andquaffs it, the thirst does not affect it again. This God's elixiris obtained only through His Grace by the person, whomthe True Guru comes to meet. All the other worldly relishesare forgotten, when the Lord comes to abide in man's mind. liB

The Guru then admonishes the eyes for not seeing theLord everywhere and being absorbed only in the worldlyscenes. He says, "0 my eyes! The Lord has placed the lightin you, therefore do not see any other except the Lordanywhere. Behold only the Lord-God. This whole world thatyou see is the manifestation only of the Lord and the imageof Lord is reflected through it. Jhave comprehended throughthe Grace of the Guru that whatever is perceived, it is theonly One Lord. There is none else except the Lord. Theseeyes were blind and on meeting the Guru, the divineperception was obtained, saith Nanak.119

Then the Guru admonishes the ears for being absorbedonly in listening to the calumniation of others. He says, "0my ears! You were sent to listen only the Praises of the True

LORD-GOD'S WILL CONTROLS All HUMAN AcnONS 71

Lord. You were attached with the body for listening onlythe Praises of the True Lord. Therefore listen only the TrueWord, on hearing which the body and mind becomeenergetic and the tongue is absorbed in the Name-elixir. TheTrue Lord is Unknowable and Marvellous and His statecannot be described. Therefore, 0 my ears! In order tobecome immaculate listen to the ambrosial Name, saithNanak. You had been sent to listen to the Praises of the TrueLord."IO

Then the Guru addresses the body with whom thetongue, eyes and ears are attached in this manner: "0 mybody ! What has thou done on coming into this world? Whathas thou done, 0 my Body, on coming into this world? He,the Lord, who has created thee, thou hast not enshrined Himin thy mind. By the Grace of the Guru, the Lord now abidesin my mind, and I have obtained, what was pre-destined forme. This body hath been approved by the Lord, which hathattached its mind to the True Guru".l1

The main theme of Guru Amar Das in 'Anand' is aboutthe recognition of God's Will through the instructions of theGuru. The Will of Lord-God lays emphasis on theremembrance of the Name, which only can bring the mostwanted Bliss in man. The Guru says clearly at the end ofhis longer hymn 'Anand' that "It is for the most fortunatemen to listen to the substance on the subject of 'Bliss', which,will fulfil' all their objectives. The Transcendent Lord isrealised and all the sufferings come to an end. All the griefs,maladies and agonies are effaced, when the True Utteranceis heard. The saints and friends become delighted onknowing it from the Perfect Guru. Those who have heardit have become immaculate and those who have uttered ithave become pure, because the True Guru Pervades in it.Those who are attached to the GWU's Feet, the unstruckmelodies resound for them, saith Nanak."12


REFERENCES

1. AA~ 3br~~ f.mJ 0Tlf 0ffi'iT WH O? crcn II

<lit wey WH~ ct~ UTfu ~ R9~~ ufo crcn II

~~ i1<')T cit 00~ aofu ufo~ lffi t1c'i crcn II

gtlft H3 <lit wey fcml ct~ UTfu ~ R9 aa~ II

iW }fOT '3'Y fiTafu wy ~ ufo ct~ ~,

<lit wfar 7'i Hit ftIo ufo CifT~ II

>ijw ufo 7'i'tf Hfo fuf3' fof3'~,t1c'i~ # "f3l~~~ II

(arfj;:ff~ H: 8, l./7)r 168)

2.~ itg~ 7'iU itg II itg 7'i H'aTfe,~ 7'i itg II

itg 7'i~ HOfu' 7'iU itg II itg 7'i arf;:r wm Hfo Hg II

itg 7'i B03l foT>wfo~ II itg 7'i tJOT3T ~~ II

fuR ufu itg GUo~ Hrell~~~ 7'i &full(HY, l./7)r 7)

3. ~ WQ\f ~ fcpw 'jfu ~II # f3'8~ fuft ~IIfuJi ~ UTfu~ 31'~~ Bfull # f3'8~ fuft ~II~~ Hfu~ II ~ ;:JT()3 »fTllO l)f11J ~ II

9aH~~ fum~ II foHlf wfu wfo ~ fufo~ II

GUo ftmr' fuR~ 901fu~ II~~ t1c'i 0TfH f)ffifu II

fun Hfu <mJ ottc~ C'tf II~ d'Ta1li~ II

t=JT W~~ 7'i ~II f3'8~~ fuR ~IIt=JT~ »fYOl ~ lil:rnl'R II 31' CifT mr- 7'i~~ II

~ fti¥ R9 f3Jr cit crrf'H II ulfc ulfc lJOO lftJH l.{OT'lT II

~ lI<!3' wfu ~II~~~~II

fuJi CifT ln5 orul fuEl~ II~~ 'ffiJlJ ~ 0Tlf II

~~~ II # f3'8~ fuft !fo~ II

~~ <mJ Hfu lI'R II~ HoT Ud1:f afar uH II

mIU f<fu ft:k~ II mIU~~~ II• -. =-~~ l{UH lffiJra II~ wfu fi.1Mi~~()ld II

mIU foa'fu aa- lfU grf3 II mIU Hre ~ fun CJTfu II• - = -~ HUT ~~ II~ 'ffiJlJ cit~~ II

~ 'jfu ~ mr ijTt=JT II~~ <mJ CifT Wt=JT II

~~ Hfu ~II ~ ggr~~II

fffiI l.W~m tit ~II QJO l{Wfu~~ ~II

LORD-GOD'S WIll CONTROLS All HUMAN AcnONS 73

~~~~ lPfQ II~ Hfolrral~~ II

~ 3G 3talI fuRoto II~ ftw wftrcf~ fot>wo II

~ ottc URf3 tr30r~ ;::itl)fT II~ -Mo soH~ II

OW" SU~ wait~ II~ l{9 R ~~ II

;:r fuJi R mft ~II ~~~ (') ~II- ..-~ A'QRdIFa ~ 1R/I ~~ 3l@fa (') ~/I

~~ fot>wo ~II ~~ w <'>tit ~IIlfO 30 0Tfi.f a3 fuQ MdT II FreT l:l"Rfu~~ mar II

~ tm Hfu~ l)fTfu "tfCTOT 11~ ;':8t mar ;':tf3 IDfTOT II

fHk are~~ fulrH II orner l{9 ~ Jre~ II

~~ H: 1.1, ll* 277-78)

4. WQlf ott ~ ft{m ffir WQ /I~~~ 90WQ /I

f;:m ~ ~ ~ l)fUpfu II~ (')~ ri l)fTfu II

~ 01V i& l)fTfu /I WQlf c}~ orul UTflr /I

fuJi w mm~ mr~ II fuJi (iT Ol}f Ol:f <ffis 1.fcjfu II- -. -- - -

fm.ffa' fm.ffa' fm.ffa' l@ ME II orner fuulo (') ri~ II

~~ H: 1.1, l/;r)T 281)

5. lM fuafu 8Ui~::S1 ~ ~ wo grfu /I

~ 01J~ "A'Ufu ~ ~ (')~ ;::rfu /I

fo;:r urfer~ lJTfe>w ufo ufo 0Tfi.f ffifTf'E II

lfO ~ wo Ol'l 0fT0 CiH1'fu /I

wo c} gq ~~ 3T~ orefu~ O'fu II

lM fudlf~~~ fum ;:pfu II

~~~~ fo3~ 3 FaMwFu /I

fun wo Htn1 (') il'lrel (')T~~ urfu II

~~~~"A'Ufu ~II

Wl:fT 3lfo F(')~ icfll)fT -ea mJfu~ wfu /I

>ifif3~~~ ~ »fTU~ ~fu /I

}fO}flf~m ore (')T ~ f3'oT~ II- . - - -80· 1.PfJf (') mM w Ulg (')~ /I

~3f03~w~(,)~11

yon{ emf~~ fu"af3~ II

yon{~~~~ O\J ~II

yon{~ ufo Hf?l~ yon{ Hfu~ II

YCQf (')~~~ kafu~ II

HOUfo emf~ fo3 fo3 mu~ II


»f3fu Wfu 7) >wm ()T Hfu~ fu>,pg II

~ )jV~ qro ci~ fu>wfo II

mit saT3t Hfu IE mo~ Hfu>wo II

~ R~~ mJ~ qT orcrfu ~IImJ ot:cJT emf~ ot:cJT lJTUfu 7)~ II

mit omo afa~ mP 3w tit ci ftfu II

(')TOq orfi.f~~ lJ'CI'T'lJf3 ftfu II (fRcif OW H: iJ, lir;r 66)

6. ~~ fu'w 0Tift urfa ~II

urfa"3 ~ HW~ ~ ~~ R ~IIJRT fmf"3~ 3al~ Hfo~ II

~ ft1cr> ci Hfo~~ mR~ II

~~ m1 wfc:ni fu'w~ urfa ~ II

~~HOT~II

~~ l)ftllg HOT ft:Ifo~ Rfg~ II

afa Wfu ~ Hfo »fTfu~ ft:Ifo~ Rfg~ II

JRT~ cit"3T ~~ ftm~m~II~~~~ mJfu lTc@ ~II

~~ HOT~ II (aTHOflff H: iJ, ~, lir;r 917)

7. wm~ fuo ~ f?»Rl1l

~ f?»Rl~~ fu'w ere~ II

~ lJT! mretr~~~ afa S<'l<#,d'l1)fT1l

tFJ~ ~~~ mJfu wfdr~ II

~~~~ fu'w ere~II~~ HW ci ~~~ 3' ~II

~~ JRT qro 3' fc!llT ere~ II

afa fcmr'~~ faJlwo~ wfo>w II

~ ft1cr> qT ~ W fun qT~~~II

~~~~~~qro3'~11(arh7ffl1 H: iJ, ~, lir;r 917)

8. ~ 0ffi'iT ~ »fO afi:J CJTfu auT 3al fl.r>wJT 7) ;:rrfu II

fl.r>wJT 7) ;:rrfu~ fc8~ ufcJ OR ~ 7) 1.l1'fu II

ufcJ OR 1.l1'fu~~ ufcJ OR~ 7)~ weft l)fTfu II

~ ufcJ OR emil~ Hf3qrg f)ffi~~ II

~~ me »fO 0Jl' Rfg~ W ufcJ~ Hfo »fTfu II

(aTHOflff H: iJ, ~, lir;r 921)

LORD-GOD'S WILL CONTROLS ALL HUMAN ACTIONS 75

9. ~ iS4~ lfftm ufo~ Hfu imr l:«Jl ufo fun~ (')~~ II

ufo fun~ (')~~~ ufo Foil' F8'lfT II

~ RR frwa 3}f~~ ufo OfT alI ~ ufo alI~~ II- - - - - ::;s- .-

qJO l«ffiTel~ itT W ufo~ ~ ufo fun~ (')~ II

em 0'iW m~ "fq J1 Rfa<vFa~ full~~ II

~ H: :1, ~, l/nT 922)

10. ~~ lfftm~~ ~~ II

~~ ~~ ROlfa m ~ Hf3 lI"<!lll

fH? Bett HO 30 ufcr)l{T~ 0J1c')T am- IDfT<tt II

~~~~ cit CJTf3 orul (') ~IIem 0'iW~ 0TlJ~~~~~ ~ ~II

~ H: :1, ~, l/nT 922)

11. ~ JrnW Hfcr>lfT fuff tlOT Hfu >lfTfu ~ fallfT ?y emf~ II

ftf emf~ ?y JrnW itT ~ tlOT Hfu~ II

f;:rfo ufo 30T~ ofu>lfT R ufo Hfo (')~ II

qJO l«ffiTel ufo Hfo~ yafu~ l.fTfu>lfT II

em 0'iW ~ HOlg~~ f;:rfo~~~ wfu>lfT II~ H: :1, ~, l/nT 922)

12.~~ ~ii1g'dim Hem?~~ II

~ l{W l.fTfu>lfT~ Hem?~ II

~~~~ 'Rel mit lI"<!lll.. --fr3 R"'ffi'i g? mm ~ qJO ~~ II

¢ ~ cru3~~ ofullfT~ II

Fij(')~Fa 0'iW qJO~ ri~~ ¥ II

~ H: :1, ~, l/nT 922)

HUMAN ACTIONS UNDERTHE PLEASURE OF LORD-GOD

The human beings take birth and die according to God'sWill. Each and every action of their life is controlled by theCommand and Will of the Lord. Guru Arjan Dev hasdescribed it at length in the eleventh canto of Sukhmani,wherein He says:

If God Wills, the human being ohtains salvation. IfHe Wills, He makes the stones swim.

If He Wills, He keeps the man ali.ve without breath.If He Wi/ls, then the man utters His Praises.

If He Wills, He redeems the sinner, He Himself doeseverything and He Himself rnminates.

He Himself is the Lord ofboth the ends, He, the knowerof inner thoughts, sports and enjoys.

He causes man to do everything, which He wills,Nanak does not see any other except Him.

Te// me, what can be accomplished by man? The manonly performs, whatever pleases Him.

If the man has any power, then he will takeeverything, he only does whatever God Wills.

Without knowing, he is absorbed in evils; ifhe knows,he would save himself.

Deluded by illusion, he strays in ten directions, in amoment he comes back after wandering.

He, whom by His Grace, grants His devotion, thatman is absorbed in His Name, saith Nanak.

In an instant, He makes a base wretch a king, theTranscendent Lord is cherisher of the lowly.

HUMAN AcnONS UNDER TIIE PLEASURE OF LORD-GOD 77

He, who is not known to anyone anywhere, the Lordinstantly makes him famous everywhere.

He, on whom He showers His Grace, He, the Masterof the world does not call him for account.

The soul and body both are His investment, thePerfect Lord illuminates all hearts.

He Himself has made his own handi-work, Nanaklives by beholding His Greatness.

He does not have power in his own hands, the Lordof all is alone the Doer of everything.

The helpless monal is at Lord's command, whateverPleases Him, ultimately happens.

The man abides sometimes in high spirits andsometimes in low spirits,

Sometimes in sorrow and sometimes laughing injoyful pleasures,

Sometimes in slander and sometimes in profeSSionalworries,

Sometimes he soars high in the sky and sometimesfalls dow,n in the under-world,

Sometimes he is the knower of Lord's Knowledg~,

The Lord Himself is the Uniter of the monal withHimself, saith Nanak.

Sometimes the man dances in various ways, sometimeshe sleeps day and night.

Sometimes he looks terrible in great ire, sometimes hebecomes the dust of all men's feet.

Sometimes he sits as a great sovereign, sometimes hewears the dress of a lowly beggar.

Sometimes he falls into i/l..repute, sometimes he iscalled very good.

He remains only according to Lord-Gods Will, Nanaktells the Truth by the Grace of the Guru.

Sometimes he appears as a Pandit delivering speeches,Sometimes as a mute ascetic, he practises

contemplation.


Sometimes he takes bath on the banks ofholy places,Sometimes as an adept and striverpreaching sermons

of knowledge with his mouth.Sometimes the man becomes an insect, an elephant

or a moth, he wanders in many species.Just as an acrobat exhibits himself in various

disguises,Similarly the man dances according to Lord's Will.Whatever He Wills, that happens, there is no other

except Him, saith Nanak.Sometimes He obtains the company ofthe saints, from

that place, he never returns,Within him, the Lord's Knowledge illuminates and

that position is not perishable,Both the mind and the body are imbued with the Love

of God's Name,They abide ever with the Transcendent Lord.Just as the water mingles with water, similarly the

light of the soul merges in God's Light.The wandering ceases and the rest is attained, Nanak

is ever a sacrifice to the Lord.(Gauri Sukhmani M. 5, pp. 277-78)1

WHAT PLEASES LORD-GOD?

None of the guises, symbols, forms, rituals, sacramentsetc., pleases Lord-God. He is not pleased by any penancesand austerities. He is Love-incarnate and only those, wholove Him whole-heartedly and are absorbed in His Name,under the guidance of the True Guru are liked by Him. GuruNanak Dev says, liThe Lord-God is not pleased by makingmusic and musical tunes nor by reading the Vedas. He is notpleased by mere concentration, erudition and Yoga. He isnot pleased by constant sorrow. He is not pleased by beauty,wealth and revelries. He is not pleased by wandering nakedat the pilgrim-stations. He is not pleased by giving gifts andalms. He is not pleased by sitting outside in wilderness. He

HUMAN AcnONS UNDER THE PLEASURE OF LORD-GOD 79

is not pleased by fighting and dying as warrior in a battle.He is not pleased by those who roll in dust. The Lord takesinto account the whole-hearted love. He is only pleased bybeing absorbed in True Name." (Var Sarang M. 4, SalokM. 1, p. 1237).2

"According to Lord's Will, the man springs about andin His Will, he remains still. In Lord-God's Will, the manendures sufferings and joys alike. In His Will, he utters theName day and night. Whosoever is so blessed, he aloneremembers the Name. In Lord-God's Will, the man lives anddies. He becomes small and great in God's Will. The sorrows,joys and bliss are Lord's Will. In God's Will, the manmeditates on the ever-efficacious Guru-mantra. In His Will,He ends the transmigration of that mortal, whom He absorbsin His devotion, saith Nanak." (Var Ramkali M. S, p. 9(2).3

"According to Perfect Guru's instructions, man mustcontemplate on the Name, saith Nanak. In Lord-God's Will,the mortal practises worship, penance and self-restraint andin His Will, He redeems him. In His Will the Lord causesthe man to transmigrate and in His Will, He forgives him.In His Will, the man undergoes suffering and joy and in HisWill, the mortal performs his actions. In His Will, the Lordafter preparing the body out of dust, puts His Light in it.In His Will, He makes the man enjoy pleasures and alsodenies them to him. In His Will, he sends the mortal to helland heaven or causes him to drop on the earth. And in HisWill, whomsoever he absorbs in His devotion, he is very rare,saith Nanak." (Var Ramkali M. 5, p. 963).4

In such a wondrous situation, the saint-poet Ravidas says:See, how this puppet of clay dances?He sees, beholds, hears and speaks; he keeps running

about,W1.1en he gets something, he is then inflated with ego,W1.1en he loses his wealth, he begins to weep then,He keeps himselfabsorbed in various tastes in mind,

speech and action,


When he expires, he goes and merges elsewhere,Ravidas says, '0 brother! The world is a play,But I have absorbed myself in the love ofthe acrobat. '

(Asa Ravidas, p. 487)~

REFERENCES

1. l.{9~ WQl:f dlf3 ~11l.{9 ~ 31'~~II

l.{9~ fun WR 3'~ II l.{9~ 31' mer qye~ II

l.{9~ 31'~~ II lWfu ~ »fTllO~ II

~~~ lWfu~ II ~ flram~IIit~ it CfTO ~II (')TOOl'~~~ ~II

~ WQl:f 3' fu»rr~~ II R f3lJ~ H'el~ II

fuR cr urfu~ 31' ~ fu"w~ II it f3lJ~ H'el~ II

~~ Hfu ae- II 'R HT03' »fTllO ))fTlJ ~ II

gcrif~~ fum~ II foHlf wfu~~ fm~ II

ma fciaw fm.J »flfc'i't 9OIf3~ II (')TOOl' 3' Wi '(I)"IfH oom- II

fun Hfu m cite~ ar,:r II~ 0T0Ta'~ II

W ~ fWrk~ (') ~II f3lJ~~ fuR ~IIW ~ llfYOl ere lMim II 31' ~~ (') om~ II

~ fti¥ H9 f3R cit 'ij1'ffi II usfc usfc lfiJO lfUH l{OfTR II

»flfc'i't lfe3' lWfu lJi'iTt!l II (')TOOl'~~~ II

fuR ~ ~ 0T<ft fi!"ff UTllII QOO~ HOa c1 ()TlJ II

~ lfYOT~ II R f3lJ~ H'el §fo~ II

Cfa'g~m Hfu lffi II~ itar UCJlf Mar .m II

~~~ ft$rrall~~~~II

~~ lfUH~ II (')TOOl' lWfu fHw i;#<!<J 'd II

mru foaf3 ere l:l<J grf3' II mru Rfu ~ fun ro II= - :IC -

~ HUT ~ ~II ~ HOa cit fr3 ~Il~~ ~ m1 OTWII m@~m ~ WWII

~~ Hfu ~II ~ gw gw ~II

~ ~ ~~ tit ~II wa~ oroq m} ~II

~~~~ ~II~ HfowaT~ fuwoll

Cfa'<J' ~ '3'tacf fuRoro II Cfa'<J' fi;q wfuq Hfl:f fup,.rro II= 1:1-

~ cite tl"Rf3 u3aT~ ;:ftw II~ -Mo 90H~ II

HUMAN ACTIONS UNDER TIlE PLEASURE OF LORD-GOD 81

(')T(')T ~~ lfait~ II~ l{9 R ~~ II

;':i f3JJ R m ~U?i"(')q ~ ~"O &fuu~ RiQ)1d1F3 ~ ~II ~~ 3' ~"O ~II

~~~ UQOTTlJ II ~~ w nul f'aoT1J II

HO~ orfi.f ~~ Mar II JRT 'lffifu l.fTa'lFJH Ii MaT II

~ t:R? Hfu~ l)fTfu lfC17)T II~ #3l Mar iffir ffifTOT II

Me~~~ fuJrH II ?i"(')q l{9 Ii JR~ II

~!J'lIHi"f){: 1./, lM 277-78)

2. (') 9TH 0'0it~ 11fu II

(') 9TH~ fop,fTOl "MoT II "0 9TH ilaft cit3 af;:r II

(') 9TH~ wm Mar II (') slH 3Tafu~ <ffirr II

(') slH~ oi't3 ljfo II (') sl;l w\Jfo~ Bfo II

(') slH is HOfu fgfu ¥ II (') slH <i3~ ¥ II

~~ HO ~ grfu II ?i"(')q sl;l~ "(')"l'fu II

(iPa wfrrJr 1{: 8,~ 1{: 'f, l/1;r 1237)

3. yafH~~ ~II ~ ~ lAf ffif afu ~II

~ O")j iN fuo m II (')T(')iSf ftlR ~ ~~ II

yafH~~miMll~~~mll

~ ffirr Ud1:r.~ II~ Mll~ cuaH311

~~~~ II (')T(')(i tiT~ 9OT3T mil~ owm 1{: 1./, li;;r 962)

4. ~O")j~q@~Hf3~11

R mI 3l! frnH R mm ~II

Rmo~RtPm~11

srt~ lAf~ srt qij}f~ II

srt fHit wf;:r ~~ iffir -qijfu II

srt~ ~dl'Fee I srt HOfu~"srt oafa" ¢aT~~ lJOfu" uafu II

srt mfHEr 9OT3T m (')T(')(i Rcffi ~ II('PO owm }{: 1./, l/1;r 963)

5. wit ~ Y30T em~ ~II ~ ~ ~ ~~ Wa'? ~II

Hlf~~ 3lJ 0Ta!~ ~.II wWw orel 3lJ RQ~~ II

HO lre ~ em cmfu~ II faofi:r 0Tfu))fT wfu~ ffifTOT II

Cifu~ lJT;:it t:rqT 9TeT II~~ Bfu l.{tfu lifo~ II

(1'J(TW~, l/1;r 487)

PAIN AND PLEASURE ATLORD-GOD'S WILL

The Creator Himself does and causes others to do,To whom one should go and complain?o Lord! The weal and woe are according to Thy Will,To whom one should go and cry about it?The Commander issues His Commands and gets

pleased,The man obtains everything according to his writ,

saith Nanak. (Asa M. 1, p. 418)'

The above verses were uttered by Guru Nanak Devonseeing the pitiable plight of the people on the occasion ofBabur's conquest. The hymn of the Guru clearly states thateverything is destined for the Jiva by God's Will. There isa writ on everyone's head, in which all his weals and woesare recorded. In the Sikh Scripture, both Will and Commandof the Sovereign Lord are synonymous. Whatever is thePleasure of God, whatever is His Will, He enacts the sameand whatsoever He enacts, the same is appropriate forhumanity. The whole creation is a Play of the Creator. Heaccording to His Command or Utterance (Name) Creates theUniverse and through His Command He runs HisAdministration. The creation of the Universe, the creation ofthe beings, the moulding of the materials, the cycle oftransmigration and the achievement of salvation are all doneunder the Command of the Lord. Whatever is happening,that occurs only methodically.

Guru Amar Das says: "Wherever you cause me to sit,I sit there. 0 Lord! Wherever you send me, there I go. There

PAIN AND PLEASURE AT LORD-GOD'S Will. 83

is only one king in the whole world-habitation, all the placesare immaculate. 0 my father! Bless me that as long as I livein this body, I may sing Thy Praises, 0 True Lord! So thatI may merge in Thee spontaneously. Whatever good or badI have done, I know it as my own doing, this is the sourceof all evil. This whole world is working according to the Will

of God. The sexual element is said to be vey strong, butwherefrom this sexual urge has arisen? The Creator LordHimself has started this Play, this fact is realised by only arare one. By the Grace of the Guru, I have been imbuedin the love of One Lord, by which, the duality has beendestroyed. I accept as True, whatever is the Will of the Lordand the snare of Yama has been effaced for me. Who cancall me to account, saith Nanak, when the ego of mind hasended. Under great fear, the Dharmraja meditates on the Lordand has come under His Shelter." (Maru M. 3, p. 893).2

All the good and bad creation has been created by theLord Himself. This is revealed in the follOWing two stanzasof ']apu l of Guru Nanak Dev:

Good Creation : There are innumerable persons, whorecite the Name of the Lord and those who are absorbedin His Love are innumerable. They are countless whoworship the Lord, also countless are those who performausterities. They are innumerable, who read religious textsand recite the Vedas with their mouths. There are countlessYogis, who remain detached from the world. There areinnumerable devotees, who ruminate over the attributes andknowledge of the Lord. There are countless personsspeaking Truth and countless those who are donors. Thereare innumerable warriors, who face the steel weapons. Thereare countless who observe silence and countless those whoare attuned with the Lord. What power I have to describeThy Greatness? I cannot even become a sacrifice once.Whatever is Thy Will, that is the right situation. 0Transcendent Lord! Thou Art Eternal.

Bad Creation : There are innumerable fools, intensely

B4 GOD'S WILL (HUKM)

blind and innumerable thieves living by unfair means. Thereare countless tyrants leaving the world after using force.There are numberless cut-throats committing murders. Thereare innumerable sinners, going away after performing sinfulactions. There are countless liars, wandering while immersedin falsehood. There are numberless barbarians eating filthymaterials. There are countless back-biters, who carry on theirheads the load of sin. Nanak, the lowly, says afterrumination. I cannot even become a sacrifice once. Whateveris Thy Will, that is the right situation. 0 Transcendent Lord!Thou art Eternal. People perform good or bad Karmas. Theyare subject to pain and pleasure. Guru Nanak Dev says:"Such request is sheer absurdity, when we ask for wealleaving aside the woe. Weal and woe both are the garmentsworn by the man and received from the Lord. Where onehas to suffer defeat by saying something, it is better to remainsilent there." (Var Majh M. 1, p. 149).3

Guru Nanak Dev's idea of pleasure and pain i.e., wealand woe can well-understood by translating hereunder somemore hymns:

1. The words which are spoken are accountable, the foodwhich is eaten is accountable. The path that is travelledis taken into account, whatever is heard or seen is takeninto account. The breaths that are drawn are accountable,why should I go to ask the literate? 0 Father, thecreation of Maya is a deceit, the blind one has forgottenthe Name of the Lord, therefore, he does not get peacein this and the next world. One who has taken birth,he has to die, death devours all. Where one is.instructed, none accompanies him there. Those whoweep after the dead do it uselessly. Everyone praisesthe Lord as Supreme, none calls Him less. None hasascertained His Worth, He does not become Great justby saying. Thou art the True Lord of all beings of allthe worlds. Those who are born in the lowest of thelow castes, Nanak is ever with them, He has no rivalry

PAIN AND PLEASURE AT LORD-GOD'S WIll 85

with the persons of high caste. Where the low casteones are looked after, 0 Lord! There showers ThyGrace. (Siri Raga M. 1, p. 15).4

2. Avarice is the dog; falsehood, the sweeper, and thethug, the eater of the carrion, slandering others like onlyputting the mth of others in the mouth and the fire ofire is a low born. All the sweet and saltish tastes andalso praising oneself, 0 my Creator! These are myactions. 0 Elder One! Such words may be uttered,which bring honour. They are superb, who may becalled superb in Lord's Court. Those of base actions sitand weep. The pleasure of keeping gold, silver andbeautiful women, the pleasure of having horses, havingsoft cushions with lovely ladies and high mansions, thepleasure of sweets and meats, so many are the relishesof the human body, how can then abide the Lord'sName in the heart? The words, uttering which honouris obtained, that utterance becomes acceptable. Byuttering insipid words one suffers anguish, listen to this,o my ignorant mind. Those who are liked by the Lord,they are good, what else is to be described? They, inwhose mind the Lord remains absorbed, there iswisdom, honour and wealth with them. What praise canbe theirs? What more ornamentation they need? Theycannot be absorbed in giving charity or rememberingGod's Name, they are devoid of the Grace of the Lord.(Siri Raga M. 1, p. 15).5

3. The fire of doubt is not extinguished, even though onewanders in foreign lands and countries. He, whose mthof the heart is not removed, accursed is his life and alsoaccursed is his religious garb. There can be no devotionof the Lord without the instructions of the True Guru.o my mind! Put off the fire with the instructions ofthe Guru. Let the Guru's instruction abide in your mind,which will efface the ego and desire. The mind is apriceless jewel, which can attain honour through the


Name of the Lord. The Lord is attained in the holycongregation, the Guruward is there in tune with theLord. The bliss is obtained by effacing self-conceit andhe merges in the Lord like water in water. Those whohave not contemplated on the Name of the Lord, theyare devoid of merits and thus they transmigrate. He whohas met the True Guru, he suffers in the terrible oceanof existence. This jewel of the soul is invaluable andit is lost in exchange for a shell. Those who findpleasure in meeting the True Guru, they are perfectlywise persons. On meeting the Guru, the terrible worldocean is crossed and the honour is received in Lord'sCourt. Those faces are bright, saith Nanak, withinwhose heart the music of Guru's Word originates. (SiriRaga M. 1, p. 22).6

REFERENCES

1. ))fTiS ~~ Q03T fern ~ l)fTfu~ II

~~~STt~ferntwfu~1I

~~~~~~~II(>1fTW H: 'l, lior 418)

2. ;:«J~ 3U~~ ;:«J~ 3U~ II

R9 oarcft Hfu tci~ HW~ ufu lR'T II

lJTlJT~ <mT lre~ II

HT 3"~ HUft:r ffiRT II

F 9W fu¥ l)fTllH 3"~m~~ II

fuy~ l:fffif ~~m fuy~ II

~ W? 'R'S'"8"~~~ fern 3"~ II

))fTiS lffi ~m Q03T~~ <ret II

qra~~~ waft~~ 1lforAl11

it f3Er 9T(!T it Hfd orfcJ~ QTit ffif ott mil

9C!f3~~~~ HT F Hfo~II'31t' '31t' 'QOH CJTfu tru? ~ W Jffi cit JrcJOT II

(H'f H: S, l/?ir 993)

PAIN AND PLEASURE AT LORD-GOD'S WILL 87

3. l)fffir iru~~ II l)fffir~ l)fffir 3tl~ II

l)fffir oRilr trflf~ l1'O II l)fffir "ftcrr Hfo aufu~ II

l)fffir SOB~~~ II l)fffir JJ3T l)fffir~ II

l)fffir t'O~ 9lf wa II l)fffir Hfo~ wfu 3'0 II

~~ CW" ~II ~O"~~ ~II

"ft~ N ~m 0fT011"3~~~II-- .(;1y, lM :r4)

4.~~~~~~1I

~~~~Bfu"~11

~ WU~ lci fa'~~II

lPW wfu>w cre<')T ijy II

~O'tf~?)Tm~O"~1I

~ }fiJ(!T wfu ~ ~ lfTH~ II

~ llfu~ fat <ffi; 0"~~ II

~~~ Rfg *om Us l.fOlfu" II

~ ci )){Tlf~~ Ulfc 0"~ <ffi; II

cthffir~ 0"~ qufc!' 0"~~ II

~ WUlf ~"3 ma;:ftw~ ~II- - os

~~ <fu:r t:JTf3 oTel ~ l)ff3 olv II

~ fan ~ Mar wfu~~~ om II

~ <fu:r~ fat~ 3CIl~ II(fi:rit OW"J{: 'l, l/;rT 15)

5. ~~~~oforlfTW~11

uo~uo~~B1it~~~11

OR om~ HW<M I ~ crcJ}f m~ II

lPW~ufu~11

~ R~~~ <fu:r crcJ}f lffu~ II

O¥~ 01J gUT CfTHfe 01J l.lIDm cit~ II

01J ua ~ R;:rr~ 01J }{toT 01J WlJ II

S OR lfalo ~ ~ Ulfc ()T){~ II

fu?~ ufulPM H~~II

f6'w lim r~<t!e~i Bfc!"~ HO ~II

"ft m~ R~ ma fa' croe ~IIfan Hfu fan ufu fan tlQ tm ft:ro~ ofuw~ II

fan CifT~ HIMI~~I ~~~ II

'(')T(')Q~~~~ 0" '(')1'fu II (fi:rit OW"J{: 'l, l/c;T 15)

88 GOP'S WIll (HUKM)

6. go}r grfu 0 ~ ;l~ ful13cJ ~ II

~~o~ft@r~ft@r~1I

~ fu'3 9'a'Tfu 0 ~ fuQ Hf3'wa' ~~ II

HO ~ cuo>Jfu »fOJ'fo~ II

q,IO qT~ Hfo~~~ wfoll

HQ~~~ QTH C'MH u8 lJTfu II

fHfi? AaHdlFa ~~~~~ wrell>wy~~~ fHfi? mrn mm mfTfu II

f;::rfo ufo~ C'i"'lf 0~ B'~~~ II

ft1Er H3q@ Yd1l: 0~ B'~ W~ II

fuy~~~~~~m ~II

f;:f(')T H3q@ afi:r nm Hya- YOlf~ II

q,IO fHfi?~~~ u8~ II

~3Ylf~~~~~11(fHit aw)(: '1. l/nr 22)

WHOMSOEVER THE LORD-GOD WILLS,ONLY HE WILL OBTAIN GOD'S GIFTS

The Lord is the Giver of everything. This fact isconveyed by Guru Arjan Dev in the fUth canto of 'Sukhmani'in which he says:

The man is absorbed in other interests abandoningthe GiVer Lord, therefore he is not successful on anyfront and without the Name of the Lord, he loseshis honour.

He obtains ten things from the Lord and keeps themwith him for his use, but for the sake ofone thing,he loses his trust.

Ifthe Lord does notgive him one thing, but even takesaway the other ten, then tell me what this foolishperson can do?

The Lord, with whom he cannot find a way out, heshould ever make an obeisance to Him.

He, whose mind accepts the Lord's Will sweetly, he willreceive all the comforts.

He, whom the Lord causes to obey His order, heobtains all the things, saith Nanak.

The Lord as banker gives His countless capital to theman, whicb he uses in eating, drinking and otherjoys and pleasures.

If the banker-Lord takes back some of his givencapital, the ignorant one becomes angry in hismind.

By this he loses his trust and after that the Lord doesnot trust him.


He should gladlyplace the thing before the Giver-Lordand obey His order most willingly.

By that the Lord will bless him with fourfoldhappiness, because the Lord is ever Merciful, saithNanak.

There are many forms of the affections ofMaya, youshould know that they are certainly temporary.

The man falls in love with the shades of the tree, butwhen that perishes, he grieves in his mind.

Whatever is seen, that is transitory, but the manremaining blind to it still clings to that.

He, who falls in love with a traveller, nothing will beavailed from that.

o my mind! The Love of the Lord's Name is theBestower of Peace.

The Lord Himself through His Grace attaches one tothat, saith Nanak.

False are body, wealth and all the relatives.False are the pride, mineness and Maya.False are the kingdoms, youth, wealth and property.False are the lust and dreadful anger.False are the chariots, elephants, horses and raiments.False is the amassing ofwealth, looking at which the

man feels ove1joyed.False are the deceit, attachment and pride.False is becoming egoistic about one's selfStable is the Lord's devotion and the Gum's Shelter.I live by ever meditating on the Lord's Feet, saith

Nanak.False are the ears, which listen to the slanderofothers.False are the hands, which steal the wealth ofothers.False are the eyes, which behold the beauty of

another's wife.False is the tongue, which relishes the tasteful dishes

and other savours.False are the feet, which mn for doing the evil deeds.

WHOMSOEVER TIlE LORD-GOD WILLS, WIll OBTAIN GOD'S Gwrs 91

False is the mind, which is absorbed in the greed ofthe wealth of others.

False is the body, which does not perform the worksfor the welfare of others.

False is the nose, which inhales the smell of evil.Without comprehension, all have become false.That body isfruitful, which repeats the Name ofLord-

God, saith Nanak.Worthless is the life of the worshipper of Maya.How can one become pure without Truth?The body of the ignorant one is useless without the

Name.Foul smell issues forth from his mouth.The day and night pass away uselessly without the

Name of the Lord, just as the crop is destroyedwithout the rain-water.

All the works are uselessly performed without theremembrance of the Lord, just like the moneyamassed by a miser.

Blessed are those persons, in whose heart abides theLord's Name.

I am a sacrifice to them, saith Nanak.One professes a discipline, but practises something

else.In his heart, he b.as no love, but with his mouth he

brags and boasts.The Lord is Great and All-Knowing, He is not Pleased

with the outward guise.He who preaches to others, but does not do himself,

he comes and goes and is subject to birth anddeath.

He, within whose heart abides the Transcendent Lord,the world is saved with his instructions.

o Lord! Only they, with whom Thou art Pleased, theyalone can know Thee.

I fall at the feet of those persons, saith Nanak.


Make supplication before the Transcendent Lord, whoknows everything.

He bestows honours on His own created creatures.He himself decides about it.To someone He causes to appear far away and to

another one, He shows Himself quite near.He is beyond all efforts and cleverness.He knows completely the discipline of the soul.To whomsoever He likes, He attaches him with

Himself.He Peroades all places and inter-spaces.On whomsoever he bestows His Grace, he is His real

slave, therefore meditate upon the Lord everymoment, saith Nanak.


The Guru says again:

o Lord! Whatsoever is Thy Will, that will happen.Wheresoever Thou Thyself keepest a mortal, he will go

and stand there.He can wash away his evil intellect only with the love

of Thy Name.By continuously meditating on Thee, 0 Transcendent

Lord! His illusion and fear are effaced.Those who are absorbed in Thy love, they are not

engaged in transmigration.They only see with their eyes only One Lord outwardly

and within themselves.Those who recognise the Will ofLord-God, they never

lament.His Name is His Gift, which is to be strung in mind,

saith Nanak. (Var Gujri M. 5, p. 523)2

Since the Name of the Lord is prominently in the Willof the Lord, Guru Arjan Dev has emphatically uttered thefollowing hymn of the merits of Lord's Name:

He, in whose heart the Lord's Name is enshrined, heis the great monarch.

WHOMSOEVER THE LORD-GOD WIU.'i, WILL OBTAIN GOD'S GIfTS 93

He, in whose hean the Name of the lord abides, allhis tasks (ire accomplished.

He, who has the Name of the lord in his hean, heobtains wealth of million kinds.

Without the Name ofthe lord, the life passes in vain.I praise him, who has the capital ofthe lord's wealth.He alone is very fonunate, who has the Guru's hand

on his head.He, who has the Name of the lord in his hean, he

is the Master of many millions of armies.He, who enshrines the lord's Name in his hean, he

enjoys poise and bliss.He, who has the Name of the Lord in his heart, he

is calm and cool.Without the Name the life is accursed and death-like.The person having the lord's Name in his heart, he

is emancipated in life, he is the knower of all theskills and he obtains the nine treasures.

Without the Name one wanders in illusion andtransmigration.

He, who enshrines the Name of the Lord in his hean,he is carefree, he ever reapsfruit and he has a largefamily.

Without the Name he is self-willed and stupid.He, who has the lord's Name in his hean, his seat is

stable, he is seated on the throne and he is the trueking.

Without the Name, one has no honour and trust.He, who has the Name of the Lord in his hean, he

is known to all, he is like the Creator Himself andhe is the highest of all.

Without the Name one wanders in many species.He, who has the Lord's Name in his heart, the Lord

manifests to him in His Creation, his darkness ofignorance is dispelled and he is approved in Lord'sCoun.


Without the Name one transmigrates again andagain.

On whomsoever the Lord showers His Grace, he isblessed with His Name.

The Lord of the world is comprehended in the hCJlycongregation. His transmigration ceases and heobtains bliss. The essence merges in the Essence,saith Nanak. (Bhairo M. 5, pp. 1155-56)3

According to Guru Nanak Dev:

Tmth is the gate-pass for receiving honour and TmeName is the emblem, 0 dear!

He, who has come into the world, has to go away withsuch written gate-pass, 0 dear.'

This command of the Commandant-Lord should berecognised.

Such a Command cannot be comprehended withoutthe Gum, 0 dear.'

Tmth is the Power of the Tme Lord.One is conceived, 0 dear! according to the Will of

the Lord and stays there in the womb.He is born, 0 dear.' according to the Will ofthe Lord,

upturned with his head downwards.The Gumward is known in the Lord's Court, 0 dear!

where he goes after being successful in his objective.The mortal comes into the world according to the Will

of the Lord, 0 dear.' and he goes away accordingto Lord's Will.

Under the Will of the Lord, he is bound down andtaken away, 0 dear.' and the self-willed receivespunishment.

It is also under Lord's Will, 0 dear! that he recognisesthe Name and receives the robe ofhonour in Lord'sCourt.

It is under the Lord's Will, 0 dear.' that he falls intoaccounts and under Lord's Will he is infested withego and duality.

WHOMSOEVER TIlE LORD-GOD WIllS, WIll OBTAIN GOD'S GIFfS 95

Under God's Will, he wanders about, 0 dear! andbeguiled by vices, he laments.

If he recognises the Lord's Will, 0 dear! he is blessedwith Truth and receives honours.

It is said that it is very difficult to utter Lord's Name,then how to listen the True Name?

Those who have eulogised the Lord, I am a sacrificeto them. (Sorath M. 1, p. 636).'

According to Guru Amar Das:

o saints! The worship of the Lord is most precious,but no one can utter sufficiently His Praise.

o saints! The enlightened one obtains the PerfectLord through the worship of His Name.

o saints! Everything is filthy without the Lord, whatoffering should I lay before Him in His Worship?

That is the only real worship, which is liked by theLord.

It is like keeping alive the Will ofthe Lord in the mind.o saints! Everyone worships the Lord, but the worship

of the self-willed is not apProved.o saints! If one dies in Lord's Name, his mind

becomes pure and the worship is accepted.The truthfulpersons are immaculate, who are in tune

with Lord's Name.There is no other worship without the Name of the

Lord, the world strays only in illusion.o saints! The enlightened one recognises the selfand

remains absorbed in Lord's Name.The Immaculate Lord Himself causes His Worship

and through the Guru's Word, the worship becomesacceptable.

Those who perform the worship, but do not know theway, they get polluted in duality.

It is only the enlightened one, who knows the realworship, the Lord's Will is enshrined in his mind.


o saint! All the comforts accrue to him, who acceptsLord's Will. The Name ofthe Lord, comes to his aidin the end.

o saints! Those who do not recognise themselves, theyindulge in their own praise.

By indulging in hypocrisy, the god of death does notleave them, he will take them and put them indisgrace.

Those who have the Lord's Name within their mindand recognise their self, they only know the wayof salvation.

Their soul enters into a seedless trance and the lightof the soul is merged into the Supreme Light.

By joining the holy congregation, the enlightenedones listen to and utter the Lord's Name.

The enlightened one sings the 'Bani' of the Guru andeffaces his self, he receil/es honours in the Court ofthe True Lord.

His utterance is truthful, he elaborates truth and heis absorbed in the True Name.

My Lord, the Dispeller offear and Destroyer of sins,comes to rescue in the end.

He Peroades everywhere, All by Himself and HisName is His Laudation. (Ramkali M. 3, P 9IO)S

REFERENCES

1.~ 'l{9 ifflf cl1?'cJTfu 'IlfTO Bl>fTfu II

~ CiU (I)~ fun m ufu ;:rrfu II

~ -;rn;~ ~~ I~ ~ lffi3 QTOfo fuijfz~ II"' -

~ it (I)~~ it fufa ~II ~~~ (iUT ~II

futr QTC!O~ or;:ft~ II "3T~ cnH JR~ II

tv cf Hfo WafT l{i HlOT II J«JlJ ~~ Hfo~ II

futr NO »flJ7)T~~ II J«JlJ lhi~ f3fo~ II

))fOlO3' WIT~~ tJTf'R II ~ liB m ~~ II

WHOMSOEVER lHE LORD-GOD WIllS, WILL OBTAIN GOD'S GIfTS 97

lHYO't l)f){TO~~ wy~ II~ lifo ~~ II

lJfUOl~ l)fTll 'tit~ II~~ (iT fuJrH (')~ II

ft:m cit ll'Jl? f3ff W ~ II l{9 cit~ w* HTt II

~ ~~~ ~II ~ wf\J! JRT~II

l)ffna' 9'f3 H'fuw ci~ II FlOW~ ifTQ~ II

fualf cit rnw~ "&qJ~ II W 1ll7ffi~ lifo~ II

;:r~ it e '8(')()'g II~~ '3U~~ II

~~;:r ~ ~II 3T~m (')~ au II

HO ufo ci (')'}f cit t{tf3~ II em faauT~ l)fTfu~~ II

fHflp,rr "3Q l7?i gl§~ II fHflp,rr~ }{}{3T H'fuw II

~ arH fum tl"O~ II fHflp,rr (ftH~~ II

fHflp,rr <ni mr3t~~ II fHflp,rr aor Mar wfu>w i)fu UJf3T II

fHflp,rr ltv }{(r~ II fHflpw l){Tl.ffi'~~~ II

~ sarf3 Wlf cit JiO(') II~ trllI trllI~ ufo ci~ II

fHflp,rr~ w~ 'ff('i'fu II fHflp,rr UlE' W ~~ fJafu II

fHflp,rr~ ih8 W ~~ II fHflp,rr 0Jfc')T~ lffi')~ II

fHflp,rr~ W ftrcrra~ lRfu II fHflp,rr HO W ii;g ~iiI'''i#fiJ II

fHflp,rr 3(Ii nul~ II fHflp,rr~~~ II

fa'o ~ fHflp)fT ml ~ II~~~ ufo ufo (')l}f~ II

flrcJlit WCif3' cit l)fl'CJ;1T II ~ fuOT Q()'~~ II

faolJT (')'}f fuOT "3Q~ II ~~ 3T ci~ II

fa'o fffifacr) fuQ Mo~ fuutfu II .Hur fuOT~~ wfu II

~ 9ffi') fuo hp} ml (ftH II~ f'aoun ci~~ II

'iif?; 'iif?; ~Wi f;:m uk~ufo~ II~ 3T ci lIfg lIfg~ II

CJU3' l)fW~ l)fW~ II lifo nul t{tf3 tfl:1Y are~ II

f1'(,)(,)iJ 'd U9~ II~~ (') ifT\T iln II.- -l)fW~ l)fTfu (')~ II~ iR3 m>H mil

ft:m ci~ 1fR~ II f3H cit Jftl:f~ jjwg II

;:r~ 91i;~ "l.N t=JT3T II~~ Wi~ tJaT3T II

ao(I l1o"3t~~~ II l)flfi')T~ l)fTllfu~ II

l)fTllfu l)fTlll)fTfu~ fo1}aT II fa'H~~ fcnl~ & II- -~~ Ram" ~ CJU3' II ~~~ l)fT3}f cit CJU3' II

fi:rff~ f3'ff ~~ wfu II l:[l(')~~ ffiiTfu II

it~ fuH faauT acit II fow fow trllI~ uaTli~!fl/Hi'ff H: tI, lit 268-69)


2. fmIfmI3OT~~~~1I

t1U t1U~ >Wfu '3U wre~ II

0T}f 3* ~ -afar~~ II

mu mu~~ 90tf mI~ II

-R3* -afar E *Mo 0 ~II~~~k~11

f;:roJ~~ f30~ cR 0 ~ II

~ ('i'17)Q lIl:flfu1 HO wfu~ II (?'a WHit H: tI, l/nT 523)

3. ftrff 0Ttf~ fu!l~ CJTtiT II ftrff 0Ttf~ f3ff ~ Q'1"W II

ftrff 0Ttf~ f3fo Me t70 tff II 0T}f fuOT tiotf fuoiiT~ If

f3ff wwul ftrff ufo 17O crrflf II R "i# iil 9 I dn ftrff qrcr HJ8f'or~ II

ftrff 0Ttf~ f3ff ck em~ II ftrff 0Ttf~ f3ff R(JR~ II

ft:rn 0T}f~ R~ UW II 0T}f fuOT fuar~ }f))fT II- - - z:I ..,- - =

fmJ 0Ttf~ R~~ II ftrff 0Ttf~ f3ff H9 uT 1JdT3T II

ftrff 0Ttf~ f3fo~ fnfu lPit II 0T}f fuOT~~ tM!T II

ftrff 0Ttf~ R~ II ftrff 0Ttf~ f3ff JR uT~ II

ftrff 0Ttf fcre' f3ff ~~ II 0T}f~ H'Otfl:f~ II

ftrff 0Ttf~ f3ff~~ II ftrff 0Ttf fcre' f3ff 3lff3" f(')"i# %5 II

ftrff 0Ttf~ R WW wy II~ (')TU't l!8~ II

ftrff 0Ttf~ R H9 Hfu W3T II fmJ 0Ttf~ R~~ II

ftrff 0Ttf~ R H9 3 ~II 0T}f fuOT~~ ~II

ftrff 0Ttf~ f3ff l{dTfc l.lUTQT II ftrff~~ f3ff fHk))fT~ II

ftrff~~ R~~ II 0T}f fuOT f6fcJ~~ II

f3fo~~ fmJ~~ II l1'QHdlfa Hfu~~ \I

~~~~~ II lilY ('i'17)Q 33 '3'?~ II

~ H: tI, l/ii 1155-56)

4.l!8~~~~~JreT~11

~ mfu.g~~ YIDit~~ II

orcJfao~o~~~WW~11- - - - = -~~ f?ffww~~~~II

~~ ;IDp,fT~~ rna ~ grfu II

qJOtrfu -eoaTij'~~~~ wfo II

~~~~~ t:R wrell

~ irfn~~~~~ m::rrfu II

~ mITt~~ -eoaTij' Uw wre II

~~~~~uflH~11

WHOMSOEVER mE LORD-GOD WIllS, WIll OBTAIN GOD'S GIFrS 99

ycrif ri~~~~ m-II

IJatf fWrU WU QT~~ fHt~~ II

~~~~~~~~IIft:roj jj' RIMifiJl)fT~~ fun~~~ II

ritiTfo H: 'l, l/irr 636)

5. ufo cit l.fW~~ ll3u~ q& '0 ~II. - - .~~ 1JOT~ II ?Mf YM~ IIufo fuQ HW~ Hw fay fal,rr ~ YM~ II

ufu~RWyw~~Hfo~11

ywriHW~fay~~'O~11

mlfu mHQ~ fay ~~~ ~II

l.lR3" lRO H;:ro we- ~ mlfu~~ II

fuQ~ tro YM '0~ gofH~~II

~ I)fTy~ fay iJT}f orfu~~ II

lWU~ YM~~ mrtft~~ II

yw crcrfu l@ fufq 0""Ul W<ffiJ~ rn }R2~ II

~~Eywm~Hfo~11

~ 3 Rfg ~~ fay »8 O'tf ~II»fl.R!T I)fTy '0~ fay~ crcrfu~ II

~~~ 0""Ul ti t wm l.ffu~ IIft10~~ I)fTy~~ fHfu fun tit~ II

~~ ljo mrrfu~ fuit~ 00Mft IIBk" Bk"~ O'tf~ R3Hdifa ~II

~ arret I)fTy~~~ jj'gT~ II

wm~~~ Hfu orfu~~ II

i ii:lQ l)ffu 1fTtr~ '>W \jj l)j-f3~ II

HW~ lWU I)fTfu m (')17)"ii orfu~ II~ H: fJ, l/irr 910)

THE OBEDIENCE TO GURU'S WILLIS ESSENTIAL FOR GOD-REALISATION

It is in the God's Will that for the attainment of theHighest Spiritual State, it is essential to obey the instructionsof the Guru. It may not be so difficult to perform the serVicethrough body, mind and wealth and to a certain limit, it mayalso not be so difficult to repeat the Name of the Lord, butit is highly difficult to remain under the Will of the Lord orthe True Guru. This state is achieved only by the perfectlyenlightened persons (Gurmukh). The Sikh Gurus, even theSufi mystics and other devotees of the Lord became theJivingexamples in their extreme love for the Lord regarding theObedience to His Will. The acceptance of Lord's Will orGuru's Will can never be the play of a weak person. Onlythe real warriors, real devotees and real lovers come withinthe fold of Lord's Will. The mortal is ignorant about the Willof the Invisible Lord. The method of remaining under Lord'sWill and its power can only be achieved by coming underthe refuge of some perfect and Supreme spiritual personality.To come under the Will of the True Guru amounts to comingunder the Will of the Lord.

A few quotations from the Sikh Scripture are givenhereunder:

1. He who acts according to the Will of the True Gurureceives great honours,

The Superb Name ofthe Lord abides in his mind andnone can efface it,

He, on whom, the Lord showers His Grace, he obtainsHis Name,

TIlE OBEDIENCE TO GURU'S WIll IS ESSENTIAL FOR GOD-REAIJSATION 101

Nanak says tbat tbe wbole creation is under tbecontrol of tbe Lord, some rare Enligbtened personrealises it. (Var Siri Raga M. 4, Slok M. 3, p. 90)\

2. The True Guru is tbe sbip of Lord's Name, bow onecan embark on it?

Whosoever acts according to tbe Will of tbe TrueGuru, be sits in tbe sbip,

Hail, bail to tbat greatly fortunate person, wbom tbeTrue Guru causes to meet tbe Lord, saitb Nanak.

(Siri Raga M. 4, p. 40)Z

3. They, wbo submit to tbe Will of tbe True Guru, tbeyare imbued witb fourfold dye of God's Love,

This is tbe peculiar way of living of Enligbtenedpersons, wbose mind listening to tbe Instructionsof tbe True Guru gets imbued.

(Var Gauri M. 4, p. 314)3

4. He is ever a cbaste bride, wbo comprebends Lord'sWill and seroes tbe True Guru by getting attunedwitb tbe Lord,

They on wbom tbe Lord sbowers His Grace, tbey getunited witb Him by His Will.

(~lok Varan te Vadhik, Slok M. 4, p. 1423)·

A longer hymn of Guru Ram Das in Raga Tilang givesus a very clear and forceful elucidation about the Guru'sWill :

My real friend, tbe Guru, bas caused me to listen totbe discourses about tbe Lord and related to me tbetales of tbe Lord,

I am a sacrifice unto my Guru for bis kindness,Comeand meet me 0 Gursikb ! tbe belovedoftbe Gum,I bave learntfrom tbe Guru tbe Attributes oftbe Lord,

wbicb are pleasing to Him,Those wbo bave accepted tbe Gum's Will, I am

sacrifice to tbem,Those wbo bave seen tbe True Gum, I am sacrifice

to tbem,

102 GOD'S WIll. (HUKM)

Those who have sewed the Guru, I am ever a sacrificeunto them,

o myLord! Thy Name is only the destroyer ofsuffering,The Name is obtained through Guru's Seroice and the

enlightened Sikh is emancipated.Those who meditate on the Lord's Name, they are

acceptable to Him,Nanak is a sacrifice to them and is a sacrificefor ever.o Lord! That is only Thy Praise, which is Pleasing

to Thee,Those enlightened persons, who sewe the Lord, they

receive the reward from the lord.Those who are in love with the lord, their soul is ever

attuned with the Lord,They live by meditating on the Beloved lord enshrining

His Name in their heart,Those enlightened Sikhs, who seroe the Beloved Lord,

I am a sacrifice to them,They are liberated alongwith their families and

through them the whole world is also saved,My beloved Guru has seroed the lord, he is highly

blessed,The Guru has ~hown the Path leading towards the

Lord, this is the supreme good that Guru has done.Those Gursikhs who seroe the Guru, they are blessed

beings,Nanak is a sacrifice to them, ever and for ever.The enlightened Sikhs as comrades are Pleasing to the

Lord,The robes of honour are bestowed on them in Lord's

Court, they are hugged by the Lord to His bosom.o Lord! Those enlightened Sikhs, who meditate on

Thy Name, bless me with their sight,So tbat after washing theirfeet, I may drink the stirred

washings heartily,Those who cbew tbe betel-leaves with betel-nuts and

thus apply their redness on their lips,

mE OBEDIENCE TO GURU'S WIll IS ESSENTIAL FOR GOD-REAliSATION 103

But never remember the Lord, they are seized andtaken away by the couriers of death.

Those who have contemplated on Lord-God's Nameand kept it enshrined in their heart,

The couriers ofdeath do not come nearsuch Gursikhs,the beloved of the Guru.

The Name of Lord-God is a treasure, some rareenlightened Sikh comprehends it,

Those who have met the True Guru, they enjoyimmensely.

The True Guru is said to be the donor and in hispleasure he bestows gifts,

I am ever a sacrifice to the Guru, who has blessed mewith the Lord's Name.

Blessed is that Guru, who gives to us the Lord'smessage,

I have blossomed on having his sight, the sight of thebody of the True Guru.

The Guru's tongue utters the Lord's ambrosial Name,having been bedecked with it,

And listening to which the Sikhs who follow him, alltheir cravings end.

People talk about the Path leading towards the Lord,how can we tread upon it?

o my Lord! It is only by concentrating on Thy Name,we tread on that Path and take with us thissubsistence money.

Those enlightened Sikhs, who have meditated onLord-God's Name, they are wealthy and greatlywise,

I am ever a sacrifice unto the True Guru and amabsorbed in His sayings,

Thou art the Master and the Lord, Thou art mySovereign,

Only Thy worship is pleasing to Thee, Thou art theocean of Attributes. (Tilang M. 4, pp. 725-26)S


In another longer hymn, Guru Ramdas exhibits hiseagerness to meet the Guru, who can only cause to takehim to the Beloved Lord, for His sight and personal contact.He is absorbed in intense love for the Lord. The True Gurugives the Lord's Name to the mortal, who contemplating onthe Name meets His Beloved. The Guru says:

Let someone come and cause me to meet myBeloved Lord. For His Sight, I am ready to sellmyself to him.

o Lord! Shower Thy Grace on me and cause me tomeet the True Guru, by whose guidance Icontemplate on Thy Name.

If Thou grantest me comforts, I meditate on Thee andeven in suffering I remember Thee,

If Thou givest me hunger, I feel satiated even in thisand in suffering, I remain happy,

I present my body and soul by cutting and tearingthem off and burn myself in fire,

I fan Thee, bring water for Thee and eat whateverThou givest me,

/, poor Nanak, have fallen on Thy door, it is Thymunificence to Lord, to unite me with Thyself,

I take out my eyes andput them under Thyfeet, I havegot this understanding by going around the wholeearth,

I contemplate on Thee if Thou cause me to sit nearThee and also remember Thee ifThou drive me out,

Ifpeople praise me, then it is Thine approbation, ifthey slander me, even then I do not leave Thee,

If Thou art on my side, let anyone say whatever helikes, but if I forget Thee then I die,

I sacrifice myself unto my Gum and fall at his feetto propitiate the Saint,

I,poorNanak, have become mad, OLord !forThySight,Even if there is violent storm and torrential rain, I

go to see my Gum,

TIlE OBEDIENCE TO GURU'S WIll IS ESSENTIAL FOR GOD-REAUSATION lOS

Even if the ocean be highly saltish, Gursikh goes tothe Guru after crossing it,

Just as a being dies without water, likewise the Sikhdies without the Guru,

Just as the earth becomes graceful, when it rains,likewise the Sikh blossoms on meeting the Guru,

I become the servant of the servant of the Guru andcalion Thee with prayer,

Nanak prays to the Lord, that he be blessed to meetthe Guru and attain the Guru's peace,

o Lord! Thou Thyself art the Guru as well as thedisciple, I meditate on Thee through the Guru,

Those who seroe Thee, become like Thee, Thoupreseroest the honour of Thy servant,

o my Lord! Thy treasures are full of devotion andwhomsoever Thou likest, Thou givest it to him,

Only he receives, whomsoever Thou givest, all otherc/evernesses are fruitless,

Remembering continuously my Guru, I awaken mysleeping mind,

/, poor Nanak beg of Thee this boon, 0 Lord! Makeme the slave to Thy slaves,

If the Guru rebukes me, it is sweet for me; if Heforgives me, it is His greatness,

Whatever the Guruwards utter, that is approved andthe utterance of the self-centered is not approved,

Even ifthe cold, frost and snowfalls, the Gursikb goesto see the Guru,

I see my own Guru throughout day and night andenshrine his fear within my eyes,

For my Guru's sake, I make many efforts, whicheverpleases the Guru, that is accepted,

I contemplate on the Guru'sfeet night and day, 0 myLord! Shower Thy Grace on me,

For Nanak, the Guru is his soul and body, on meetinghim he feels sated and satiated,


The Lord ofNanak is All-Peroading, that Master oftheuniverse is everywhere. (Suhi M. 4, pp. 757-58)6

A few quotations regarding Guru's Will and hisEminence are given hereunder:

1. Ifsomeone is a slanderer of the True Guru and thencomes under his refuge,

The True Guru forgives his past sins and unites himwith the holy congregation,

Just as with the falling of rain, the water of lanes,channels and ponds flows into the Ganges andmixing with the waters of the Ganges it becomessacred,

Such is the eminence ofthe enmityless True Guru thatby meeting him the thirst and hunger are finishedand the man immediately becomes peaceful,

Nanak says, behold this wonder of the Lord, the TrueSovereign that whosoever obeys the True Guru, heis loved by all. (Var Bilawal M. 4, pp. 854-55)7

2. When the True Guru becomes merciful, then thedesires are fulfilled,

When the True Guru becomes merciful, the mannever grieves,

When the True Guru becomes merciful, then manknows no suffering,

When the True Guru becomes merciful, then manenjoys the Love of God,

When the True Guru becomes merciful, then man hasno fear of death,

When the True Guru becomes merciful, then bodyenjoys peace for ever,

When the True Guru becomes merciful, then manobtains nine treasures,

When the True Guru becomes merciful, then the manmerges in True Lord. (Var Majh M. 1, p. 149)8

lHE OBEDIENCE TO GURU'S WIlliS ESSENTIAL FOR GOD-REAllSATION 107

3. The Gum. is the Sustainerand the Master ofthe world,The Gum. is ever compassionate and forgiver,The Gum. is my Shastras, Smritis and six rituals, he

is my holy shrine,By remembering the Gum. all the sins are destroyed,By remembering the Gum., man is not entangled in

the noose of Yama,By remembering the Gum., the mind becomes pure

and the Gum. absolves one of dishonour,The disciple of the Gum. does not go to hell,The disciple ofthe Gum. meditates on the Transcendent

Lord,The disciple ofthe Gum. meets thecongregation ofsaints

and the Gum. grants the spiritual understanding,In the Gum. 's house one listens to the singing ofLord's

Praises,On meeting the Tm.e Gum. one's mouth utters the

Lord's Praises,The Tm.e Gum. effaces the agonies and strifes, he

bestows honour in the Lord's Court,The Guru has shown me the Unapproachable and

imperceptible Lord,The Tm.e Gum. hasput thestrayedone on the right path,There is no hindrance in the devotion of the Gum. 's

disciple and the Gum. enshrines in him the perfectLord's Knowledge,

The Guru has shown me the Lord in all places,The Master of the universe fills all the waters and dry

lands,For Him the high and low are alike, my mind is

ahsorbed in His contemplation spontaneously.On meeting the Gum., all my desires are stilled,011 meeting the Gum., the maya does not look at me,The Perfect Gum. has blessed me with Troth and

confentment and now I drink the ambrosia ofGrid's Name,


The Gum ~ utterance is absorbed by all,The Gum himself listens to it and himself elaborates

it,Those who repeat it, they are all emancipated and

they attained the eternal abode,The Praise ofthe Tme Gum is only known to theTme

Gum,Whatever he does, he does it in his will,a Lord! All Thy men beg for the dust of Thy saints

and Nanak is ever a sacrifice to Thee.(Maru M. 5, pp. 1074-75)9

4. Have the image of the Gum in your mind andpropitiate the Gum ~ Word as mantra,

Enshrine the Gum~ feet in your mind and ever payyour obeisance to the Gum as Transcendent Lord,

No one should stray in illusion in this world,No one will cross the world-ocean without the Gum.The Gum has shown the path to the strayed one,He has attached the disciple to the Lord's devotion on

causing him to forsake everything else,The Gum has effaced the disciple~fear of birth and

death,The greatness of the Perfect Gum is infinite,By Gum~ grace the inverted lotus of the disciple's

heart has blossomed,There is illumination in the darkness,I have known Him, who has created me, through the

Gum,By Gum ~grace, myfoolish mind has been propitiated,The Gum is the Creator and the Gum has power to

do everything,The Gum is God in the present and will be in the

future,1beLordhascausedmethis understanding, saithNanak,That without the Gum, there can be no deliverance,

a brother. (Gaund M. 5, p. 864)10

1HE OBEDIENCE TO GURU'S WIll IS ESSEN11AL FOR GOD-REAIlSATION 109

REFERENCES

1. ~ci9"t"it~fa1J~~~1I

mer OfT O'tf~ Hfo~ Hfc (') Hci afu II

~~ f;:uJ~ fa1J orafH lfOTllfu~ II

~~ aE <:fu ~ qrotrfu ~ eire II~ fR;ff CfTqJ H: 8, lior 90)

2.~~ ufo~ ~~ fuftr~ wfu II

~ cl n "it~ f.mJ iifu1:f~ l)flfu II

'do 'do ~ii3g Id~ ?)T"(')CfT ft:loT~~~ II

rflrcit CfTqJ H: 8, lior 40)

3. f;::m~ OfT~~ f30 a e~dlfa ~ II

fuu~~~ i!JO~~ HQ &i> II~~ H: 8, lior 314)

4. JRT 8~'alfa ft:r yqH !W~~ fiRr mil~~~ f;::m~ f30T ycnf ~ fHm II

('Rlfzr ?To+ '3' ?CikT,~ H: 8, lior 1423)

5. mer ciPw~~ qJfu Hlfu~ II

af8~'1ft i!JO~ qJO~ lfffi ~IIlWfu 001~ ,,(Tfu 001 ~ ~ ~ ~~ II

mer c1 are ufo~ H" d1d" "3'~ II- -.f;::m i!JO OfT~ H"fow f30 tyfH tyfH~ II

f;::m~ ftp,fTOT~ f30 mI~Nil

f;:m i!JO cit cttaT wcrn f30 ~ af8~i(l111

ufo ufo "3'QT~ ~ ~ HC<!~'d' II

QJO 'Rw "3'~ qrotrfu fM3 i d i II

"it ufo~~"3' ffi') ~II

f30~~~ JRT JRT ~II

W ufo 3tIT~~ "it ufo 1.[9~ II

"it~ ftp,fTOT~ f30 mer~~ II

ft:loT ufo Jlal~ f30T tiPlf 1.[9 ora- II

€fu mu mu ftp,fTOT~ ufo~ mrn II

f;:m qrotrfu ftp,fTOT~ f30~ tyfH~ II

€fu~~~~~ t1a1?~IIqJfu~ ufo~ q@ lio q@ ~ II

qJfu ufo waqJ~ QJO YQ~ lfflll

~~ -~ -

~ 1 _ =,;~' - ii jJ

_ _ ~ - ==~ ~~'IDi

I tiji~iiii-i_i_~i!tiii _ Ii IIII_:::; - ~~~ ~'~~ ~~'m,~,f~t~j 19,~,~: ~~ -fii 1 ~1Oii!~~'~~ ~~ ~.ffifJ.i~~I,~':lh~:Iii~f~,n'oIr~~ IW~ '_ ~~''<!' 1~1g ~'i,!~~'~i,~il:~1ij'i!j~ ~ ~!ii~,,!!~ i'~~:l! ~!~~~,'~~ir~,d!~ ~j'fl ~{mr!m:l ~'~~~l.~~ t~jt~t'~f; ~~~ ~ ~ ~ ,~ t ~:1J~' ~ i' ~ ~ 'S l ~'.J% { to'~ .m t ~.., "' to to t ~ i' ~ ~I, ~'{, m1:.ffi 1,~ ~ ~' "! @: ~ .~~ ~~, ,,~ ~: j' ~:t ~ ,ffi' ~~, i i: i, ~,~ ,~ ~I~ ~I ~I t5 I~ ~ ~ t5 ! .ffi t5 ~ ~ ~I 1lJ; ~I ~I! t5 t5 ! ~I l1>a ~: ~ I~ :fJ ~ .§ til: tf1: ~I ~ ~ 1 til:

o .- ~-

nm OBEDIENCE TO GURU'S WILL IS ESSENTIAL FOR GOD-REAUSATION 111

"it~~~~ ~"it ~"3 m 0 wit II

"it~~~ ~ <ret fay~~~ HfcJ wit II

~~ wtft mo~~ Uat >l"3 H75tit II

~~~~ ufo~~~ '3Tit11

~~ H@ m 9l q@~ wit II

~ RTOl9 ~ l@ l:fTOT~~ qJO \ffu wtft II

fffiI~ mr fuo ~ HCJ"3T~~ mo fuo HfcJ wet II

fffiI tI03t jfg~~~~~ mo fHfg fadlR'elll~ qT~~~ afa' afa'~~ II

~ cit~ ufo llfu mo fHfg qJO ~~ II

~ ~ q@ W ~ )){Tl) qJO~ ~ ?Sfu ftp,fTit II

tl ~~ it ¥ ~~~ 1ffi 0l:fTl#t II

~~ 9OT3t ufo~ fuEJ R f3H~ II

ftm '3'~ mIT ffi')~~ fomrn H9~ II- . - -fffiffo fffiffo fffiffo W9 »fyOT~ HQ~ II

~ WQ HaT~~ ufo~~~II

"it W9~ "3 HtOT~ t=t mrit "3 q]O~ II

~ it8fu it~~ )fi'))jfu fa¥~ 0 ~ II

lI'W~~m~ q]O~~II

~~ Me~ W9 »fyOT firnr l)fl;jt q]O itcJ~ II

~~ aal mo~ mo R it~ ~II

Me~ mo we~~~ Hij' wit II

~ qT~ f14 ~ ~ q]O fHfg fq:ufu~ II

~ qT l@' yfo~~ tr3' Q3' "3"3~ II

rgdt )(: 8, l$ 757-58)

7. <ret~~ Hf30Ta qT f6fo Hd'fG cmJ~ II- -. -~~~ lMH~ H3Hdifa orm~ II

fffiI Htfu~~~~ qT~ wfu~,

firnr BOffiIT BOffiIT 00;a-~ lRO~~ II

~~~fooWfifu,ft:r?~ f3Jror ~~ ufo Wfu "3;'1~ II

~~~~~ ufo m1 WU qT,

~ Hf30Ta ~ ~ 1{ Jt9O+~ II (~~ )(: 8, zftr 855)-.. -8. ~~~"3ROW~11

Rf3cmJ~~ 0 ~~II-- - a III


~~~ 3'T ~"O wrnll

~~~ 3'T ufo "ffi!r~ II

~~~ 3'T mf ~ 112 ciurll

~~~3'T~m~~11

~~~ 3'T~ fofu ~II~~~ -a Hfu~ II ~ 'H'¥ H: 'l, l/?ir 149)

9. i!@~ i!@ ~II i!@~ JreT lM>fuT II

i!@ WJE flID{fo If?~ i!@~~~ II

i!@ fmf03 Hf9~ 0'Hfu II i!@ fmf03 mf Mar "0~ II

i!@ fmf03 HQ~~ i!@ en })M{TOT ~ II

~ ~~ oofu""O ~II ~ ~~~~II

~ ~~~~ i!@~ fo3"~~ ~II

~~ ufo~~II~ Me ufo~~ ~II

orm~~~ ufo~~ wot ~II

»fOTtf~~~II IW wofur AF3<i!Fa lJTWwll

~ Wrn~ fuUlQ "0 9OT3l ufo ~ Fe~~Jel){T foT>wot, ~ II

qrfa F~AC:: ifel){T H97i't~ II ttm m- yfu afuI){T~ II

~~ H9~ ffifTOT Hfo W<JIT ffiJfu fw>fw ~ II

qrfa~ H9~~ II qrfa~ ou~~ II

H?~~ qrfa ~ O'tf llffi§ tit lP()i ~ II

~ cit~ H9 wfu mRlll l)fTfu B<tt "3 l)fTfu~ II

ft::lfo ft::lfo ;:Nt "3'it Hf9~ f30~~ lPot ~ II

Hf3qro cit Hfuw~ ;:rr;! II t:t~~ ~~ gq II

W1l tffiJ~ ;:ro~ (')TOCf~ <miW ~ II= = -(H'"§ H: 4, l/ii 1074-75)

10. imJ cit HOfu }f(') Hfu fu>,rro II imJ ct mifu H3' }f(') }{TO II-. - - ~ -~ ~ WO~ ~ ~II i!@~ JreT~II

}8 c1 90fH~ furrfa II ~ fun em- "0~ lJTfcJ II

gi1;~ CJTfu wofur lJTWw II~ f3I){Tftrr ufo 9OT3l~ II., --m»f}fcJ('j cit~~II ~ ya cit~~II

~ l.[Wfu~ mm fuaJTH II~ Hfu sWw 1.@T1H II

ft::lfo oitI){T it~ ~ wfoI){T II ~ fqaw ~ !fOTtT HQ wfow II

i!@ Q03'T i!@~ iiQ.T II i!@ l.IOliHg ~ sit~ II

qy (')TOCf l{f9 M ~ II fuo ~~ "0~~ II

~ V: tI, l/?ir 864)

guru granth sahib speaks volume 05 gods will by surinder singh kohli gurmatveechar com pdf

Documents

god lordgods

painaridpleasureat lordgods

lordgod andin thethirdpart

attributesof god

essentialfor godrealisation

birthof gods

sikh predictions

sikh prayers