'Attributes of God' Epitomized in Mool Mantra

[SAadmin]

'Attributes of God' Epitomized in Mool Mantra from the book: Attributes of God by Phd Surinder Singh Kohli

Mool Mantra contains the condensed account of the Nature of Brahm (God). It depicts the basic attributes of God. In Indian Philosophy, the ultimate reality or God is called Brahm. In the Sikh Scriptures, this world occurs very ofte. It is pronounced as Brahm. According to Guru Arjan Dev:

Whatever I see, is Brahman, Whatever I hear is Brahman (Billawal M 5, p-846)

In fact, the whole of Guru Granth Sahib talks about Brahm and his divine will. The real motive of our birth in this world is the realisation of Brahman. The real nature the fundamental sacred prayer. This sacred text is in the very beginning of the Scripture and is repeated many times in the body of the entire scripture and It is produced hereunder:

Ik-Aumkaar Satnaam Karta Purakh Nirbhau Nirvair Akaal-Murat Ajuni Saibhang Gurprasad

The translation of this sacred text is:

God(Brahm) is One. His name is Truth. He is the creator. He is without any fear and enmmity. He is Immortal, Unborn and Self-existent. He can be realised through the Grace of the Guru(perceptor).

The first word of this sacred formula is significant. It is the first word of the Scripture. It is composed of Ik + Aumkar. It means that Aumkaar is One. The word Aum occurs in Upanishadas. In Kathopanishad, Yama answers to Nachiketas in the following manner:

"That which all the vedas declare, that which all the austerities utter, that desiring which they lead the life of Brahmcharya. That word I tell thee briefly: It is Aum. That word is even Brahm; That word is even the supreme.

The word Aum occurs also a O-Aum and O- Amkaar in Guru Granth Sahib. Guru Nanak Dev says in his longer poem Dakhni O-amkaar:

By O-Amkar Brahma was created,

By O-Amkar Chit (Consciousness) was created,

By O-Amkar time and space were created,

By O-Amkar vedas were created.

The word O-Amkar bestowed final emancipation on Jivas

By repeating O-Amkar the disciples obtained release

Listen to the comments on the syllable 'O-am',

The syllable 'O-am' is the essence of three words.

(Ramkali Dakhni O-mkaar, M 1 pp- 929-30)

The word Aumkar occurs in Mandukyaopanishad and Prashnopanishad. In the very first shloka of Mandukyaopanishad it is written:

Bhutam bhavad bhavishyad iti sarvam aumkar eva.

It translated as:

"All that is past, present,and future, all this is only the syllable Aum. "

In the second shloka of the fifth question of the Prashnopanishad, the word Aumkaar occurs thus:

Etaad val, Satyakama, param chapram cha bhrama yad Aumkaar.

This verse means: Verily, O satyakama, this Aumkar is the higher and Lower Bhraman are explained in Brhadara-nyakopanishad in the following manner:

There are states of Brahman, formful and formless, changing and un-changing, finite and infinite, existent and beyong existence.

In Mandukyopanishad, the Syllable Aum has been spilt into three parts. A, U AND M or Akara, Ukara and Makara. Vaishnanara, whose sphere of activity is the waking state is the letter A or Akara. Taijasa, whose sphere of activity is the dream state is the letter U or Ukara. Prajna, whose spher of activity is the state of deep sleep in the letter M or Makara. These three states of mind do not exist in Turiya, the fourth state or chauta Pad. In Turiya, the Jiva and Brahman become One. Thus the word Ik-Aumkaar in the Sikh Scripture, signifies One Brahm, out of which evolves the word of three states:

Ik signifies Turiya and Aumkaar Signifies:

A- Akara- waking state

U- Ukara- Dream State, and

M- Makara- Deep sleep.

On one side there is Unmanifsted Absolute and on the other the personal Ishvara. The personal Ishvara performs three functions of creating, preserving and destroying, therefore the word Ik-aumkar may signify the unity of Brahm (both higher and lower), out of which evolve three distinct powers named in Hindu Mythology as Brahma, Vishnu and Shiva.

Ik- Higher- Brahm- Aumkaar- Lower Brahm

A- Akara-Brahma- Creator

U- Ukara- Vishnu- Preserver and

M- Makara- Shiva- Destroyer

The scholars have given different interpretations of Ik-Aumkaar:

1. It signifies that the Ultimate Reality is One(Advaita) conveying thereby that Jiva and Ishvara are one.

2. The figure one is suggestive of One Name common to all. The vedas lay some restrictions regarding the Divine Teaching. But Guru Nanak Dev broke all the barriers of Caste. Aumkaar is suggestive of the Vedic teachings, while the figure one is put beside it to differentiate the Vedic and Non-vedic teachings.

3. Etymologically, Aum is derivative from the root Ava, which means to perserve and protect. Thus Ik-Aumkaar means: The one, who protect.

The words Brahm and Para Brahm occur in Guru Granth Sahib for Lower Brahman and Higher Brahman respectively. The Higher Brahman is devoid of Attributes. He is Inderminate and Incomprehensible. He is Transcendental being called Truth. This truth is without beginnning and end. He is Conciousness and Bliss. He is Non-Phenomental, Non-Spatial, Non-Temporal, Non-Casual, Impersonal and devoid of all sensible qualities. He is Neti Neti and can be described by the method of negation. He is unborn, Eternal, Infinite and Self-existent. He is flawless and taintless. He is called Nirguna Brahman (without any qualities). Some quotations from Guru Granth Sahib regading this aspect of Brahman are given below:

Thou art Immortal Purusha, Uninfluenced by Time;

Thou art Non-Temporal Purusha, Inaccessible and unparalled (Maru M.1, P-1038)

Thou Higher Brahman, Supreme Ishvara

(Var Maru M5, p-1095)

Indefinable, Immeasureable, Inaccessible and Beyong the cognizance of the senses, He is un-influenced by time and action.

Undifferntiated, Urborn, Self-existent, He is without fear and illusion.

I surrender myself to All-Truth

He is without form, color and delineation

He is realised through True Word

He hata no mother, no father, no son, no relation, no wife and no sexual instinct.

Thou Partless, Taintless and Transcendental Brahm

All the Light is Thine (Sooratha M. 1 ,p- 597)

The lower Brahman is also called Sargun Brahman and Ishvara. He is endowed with Attributes. He is Immanent in temporal world, governed by casuality. He is infinite, eternal, Omnipresent, Omnipotent and Omniscient. He is the Creator, Preserver and Destroyer of the Universe. He is the Lord of the Law of Karma and is the inner controller. He is the Truth, Consciouness and Bliss. He is the Higher Soul or Supreme Self (Paramatma).

The Sacred formula Mool Mantra given above needs elucidation. Ik-Aumkaar established the Unity of Brahman. The Higher Brahman has no beginning and no end. He manifests himself as Lower Brahman through creation. Any one of his three main powers of Creation, Preservation and Destruction cannot be called Brahm with these three powers represented by Brahma, Vishnu and Shiva. The gods of this Trinity lose their entity with the dissolution of the world. These Gods are said to die, when Brahm dissolves with his creation. On this basis, the sikh Scriptures have rejected the Worship of Gods and Goddesses.

In its monotheism, the Sikh Faith resembles Islam and that is the reason why some historians have emphasised that Sikhism is the product of the impact of Islam on Hinduism. But a deeper study exhibids the differences in the conception of Godhead. God of Islam is personal, but the Guru Granth Sahib sings of an Impersonal God. Muslims beleiv that Muhammad is the Prophet of God, but the prophethood of god has been rejected by the Sikh Scripture.

Appolgies for spelling mistakes and type errors. 2nd part of this chapter yet to come:

[Guest Javanmard]

Great article veerji! Made my day!!! Also check his partial translation of Dasam Guru Granth Sahib (except Charitropakhyan for some reason)!

Mind you Kohli's statement about the "inferior Ishvara" and the "impersonal God" of SIkhi are not correct as he seems to go into Shankarian Advaita. Akal Purakh is both impersonal and personal transcending both at the same time. The tought of Abhinavagupta, Kobo Daishi or the late Vajrayana Tantras such as the Kalachakra Tantra are closer to Sikhi. The Purakh in Karta Purakh actually challenges Shankara's impersonalism.

[SAadmin]

Here is 2nd part of this chapter:

Brahman is One and without an equal or a Lieutenant. Zoroastraian Theology divides Brahman into two parts viz, Ahura Mazdab and Abriman. Christ proclaims himself as the son of God. But these views are not acceptable to the Sikh Gurus. Brahman is Indivisble. 'He has no son, but He is the parents or Father of all,' Guru Granth Sahib recognizies the Fatherhood of God like Islam.

Besides emphassing the Unity of Brahman, the Sikh Scripture talks of Lower Brahman as Perfect and Treasure- house of qualities (Puran, Sampuran, Gun-Taas, Guni Gaheer, Gun-Nidhaan, Bemohtaaj), who is faultess and flawless (Abhul, Adol, Achhal, Abhang, Achhed, Argat, Amolak), who is light (Prakash, Jot), who is good and Holy (Pavitar, Puneet, Paavan, Paak), who is beautiful (Sundar, Subaan, Gauhar, Laal, Gulaal, Ratnaagar), who is Alimighty (Saarab Shaktimaan, Samaarth, Asur-Sanghaar, Sabal Mallan, Balah Chhallan, Akaal Kala, Bhuj- Bal, Chatarbhuji), who is Omnipresent (Aape Aap, Haadra Hadoor, Sarab Biaapee, Sarab- Nivaasee, Sarbart Ramnang, Bharpoor), who is Omniscient (Jaanoee, Jaananhaar, Giaan, Chit, Daana, Beenaa,) who is Primal Cause and the Essence (Mool, Tat) who is beyond our cognisance (Asujb, Nirbhuj, Gupt, Bisiaar, Apar Apaar, Bekeemat, Adrisha, Atol, Akaram, Akraie, Varna Chihna Baahraa) and above all, who is truth, All-pervasive and Everlasting (Sach, Sachidanand, Sarbang, Saachaa).

His Name is Truth. He must be called Sat (Truth), because He is always Truth. All other Names except Sat are Kirtan (created) names. There are several created names used in the hymns of Guru Granth Sahib, because they were more clearly understood by the people of different sects. The Vaishnavas used the following names:

Bhagwan, Bishan, Gobind, Gopal, Gosaatem, Hari, Narayan, Madho, Ragburaie, Ram, Krishan, Vaisudeva, Pravbhu, Banwari, Kavlaa-Kant, Sripat, Bawan Roop, Baraaha, Gajpati, Narsingh, Maach, Kaachh, Chattar-Bhuj, Lakshmi- Bar, Chakradhar, Murari etc.

The Shaivas called God by the names of Shiva, Ishvaar, Rudra, Neel-Kanth etc. The muslims named Him as Rabb, Allah, Khudda, Raazag etc. The name of which the Sikhs attach special significance is Vahiguroo, which has been used in their verses by the bards(Bhatts). In the hymns of the Sikh Gurus, this name does not occur in full. It is found spilt into two parts ie Vahi and Guruoo.

Brahm is the creator or Kartaa puraakh. He is called Kartaar, Siranda, khaaliq, Sirjanhaar, Karn Karaan, Paraan Data, Paraan Pati, Swaaranhaar. He is Purusha, who creates the whole universe. There is none other separate eternal entity except God. He is the Creator and thus the Master of the Universe (Saahib, Maalik). He creates Prakriti of three gunas (qualities). The finite selves or Purushas emanate from Him. Unlike other Purushas(jivas), He is a Purusha, who is from the very beginning (Adi Purakh) and who is all-pervasive and everlasting (Sat Purakh), who is the creator (Karta Puraakh), who is uninfluenced by Time or Death(Akaal Purakh) and who is without the influence of Maya (Niranjan Purakh).

Before the creation of the word, there was nothing except Higher Brahman(Paar Brahm), who was absorbed in abstract meditation (Sunn Samaadhee). The universe came into being, When it was His will.

Brahm is without fear(Nirbhau) and enmity(Nirvaair). These are ethical qualities and attributes of God. Anyone, who pracises these qualities in life goes near God realisation. There are several moral attributes of God mentioned in Guru Granth Sahib. Since god is without fear, He is always in the state of Bliss (Nihaal, Prasann, Harakhwant, Rang, Anand, Binod, Sachidanand). He has no worries (Beparwah, Nehbkantak). Since god is without any enmity, He is always Just, Graceful and Benevolent (Dukhlath, Sagal-Sukh-Saagar, Sukhehgaame, Sukhdaaie, Sukhdaaata, Amrit, Mithaboolara, Nimribhoot, Saahaie, Garib-Nawaz, Deen-Dard, Deen-Baandhap, Deen Daayal, Anaath Naath, Nithaaviaa Thaaon, Diaa, Kareem, Raheem, Meharbaan, Karunaamie, Rabb, Dukh- Bhajan, Adlee Paij-Raakhanhaar, Bird-Paalanhaar, Bakshind, Nistaaran haar, Patit-Paawan, Olaa etc). He is always full of love for his lovers and He is father, mother, husband, freind and everything for them (Bhaagat-Vaachal, Pitta, Maata, Kant, Bhaatar, Khasam, Dulhaa, Bhartaa, Bhaaee, Mitr, Sangee, Sathee, Sajjan, Saakha, Yaar, Priyaa, Piaaana etc).

Brahm is Timeless Being (Akaal Moraat). Time and Death have no influence on Him. Therefore he is always the same (Ik-raas, Ik-ves). He is ever new and fresh(Naawan, Navtan). Whereas He is Formless (Aroop, Nirankar) and colorless (Arang), as a being, He is beautiful (Sundar, Manmoohan, Manormang, Jagmohan, Soohna, Nadanot), Playful (Chojee), Ecstatic (Wahu Wahu, Kjoob Khoob, Ascharaj) and Sublime (Ucho, Uchaa, Dooor).

Brahm does not come in the womb (Ajoonee). This attribute of God voices the rejection of the Avtaar(incarnation) theory.

Brahm is self-existent. He is from the Beginning(Aadi), the very Beginning (Parmaadi) and even has no Beginning (Anaadi).

Brahman can only be realised by the grace of the True Guru (Gur-Parsaad). The term 'Guru' means the Divine Teacher. God himself is described as Aadi Guru and Jugaadi Guru. He is the Divine Teacher in the Beginning and the Primal Age.

Brahm pervades in his created Universe, which may be called his body. The Univese is within him and He is within the Universe. That is the reason of the identification of the Universe as Brahman. Guru Amar Das says:

This universe that thoug seest is the manifestation of Hari (Ramkali M, 3 Anand, p- 922)

Guru Arjan Dev perceives Brah everywhere, as is evident from the quotation given in the beginning of this Chapter. Guru GObind Singh, the Tenth Guru of the Sikhs in his poetry in the Dasam Granth as portrayed the Omnipotent and Almighty Brahman as Supreme Spirit regarded as the Destroyer of the evil forces Mahaa Kaal and Sarab Loh- All Steel. The armours of Steel have been consided as the symbols of the Primal Power.

[Guest Javanmard]

DOn't agree with the ajuni section: it's far more complex than that!!! Avatarvad is admitted in all the puratan or puratan inspired sampradayas and jathas.