According to Guru Granth Sahib our true nature, Spirit, is ... (a field of pure consciousness)

"The Sikh concept is nearest to the Upanisadic Advaitic viewpoint. In Sikh lore, atma is considered to be of the nature of pure resplendent consciousness:

Man turi joti sarupu hai apna mulu pachhanu: 0 my Self ! you are of the nature of light; do recognize your origin (GG, 441). ['Light' here signifies consciousness.]

The Self (atma) is conscious while the non-self is the object of consciousness. Though itself not an object of consciousness, atma is apprehended by unmediated intuition:

"As the Self realizes, enlightenment grows without effort" (GG, 87).

In fact, consciousness is directed outwards to objects, inwards to atma. Atma is pure consciousness without any content. Thus the contentless consciousness within is atma. Atma is not different from Paramatma, the Cosmic Consciousness, but is only a fraction thereof. Kabir designated it as Ram ki ans (a fraction of Ram). It is the subtlest, purest essence of life.”

ATMA

ATMA, Sanskrit atman, originally meant 'breath'. Later the term came to connote 'soul' or 'principle of life'. The different systems of Indian philosophy gave it further semantic shades. Nyaya Visesaka considered atma a substance and endowed it with qualities of cognition, pleasure, pain, desire, aversion and effort. Sarikhya recognized it as an object of inference. Bhatta Mimansa held it as the object of internal perception (manaspratyaksa). Prabhakara Mimansa considered it to be the knowing ego revealed in the very act of knowledge and held it to be the subject and not the object of perception. The Upanisads regarded it as the object of higher intuition and equated it with Brahman, the Impersonal Absolute. Sarikara's advaita Vedanta held it to be pure consciousness above the distinction of subject and object, knowable by an immediate intuitive consciousness. Ramanuja, however, rejected Sarikara's concept of atma as pure consciousness and considered it to be nothing but the knower or ego.

The Sikh concept is nearest to the Upanisadic Advaitic viewpoint. In Sikh lore, atma is considered to be of the nature of pure resplendent consciousness:

Man turi joti sarupu hai apna mulu pachhanu: 0 my Self ! you are of the nature of light; do recognize your origin (GG, 441). ['Light' here signifies consciousness.]

The Self (atma) is conscious while the non-self is the object of consciousness. Though itself not an object of consciousness, atma is apprehended by unmediated intuition:

"As the Self realizes, enlightenment grows without effort" (GG, 87).

In fact, consciousness is directed outwards to objects, inwards to atma. Atma is pure consciousness without any content. Thus the contentless consciousness within is atma. Atma is not different from Paramatma, the Cosmic Consciousness, but is only a fraction thereof. Kabir designated it as Ram ki ans (a fraction of Ram). It is the subtlest, purest essence of life:

nirmal joti nirantari jati: purest light constantly seen inside (GG, 1039).

It remains unperturbed atma (GG, 87) through life's vicissitudes, pleasures and pains. Uninterrupted tranquillity is its hallmark. In its corporeal attire, it passes through cycles of transmigration.

Through Divine Grace, it can merge back into the Cosmic Soul (Paramatma) and escape the throes of birth and death again and again. It is equated with Brahman:

atam mahi parbrahmu lahante: they discover Parbrahma in atma (GG, 276).

The individual soul and the Cosmic Soul are indistinguishable one from the other:

atma paratma eko karai: (he) reckons the personal soul and Cosmic Soul as one (GG, 661).
The atma is Divine, the Divine is atma: atam deu deu hai atamu (GG, 1325).

Atma is also equated with the Creator:

atam pasara karanhara prabh bina nahi janiai: The Self is the creator of the entire universe, beyond it reckon naught (GG, 846).

It is also equated with the immanent God:

atam Ramu ravia sabh antari: the immanent Self pervades everything (GG, 916).

The experiential realization of this identification is the summum bonum of Sikh mysticism. Atam dhian (self-absorption) is the operational mode for such an attainment and atam gian (self-knowledge) is its apprehension.

The empirical ego (Aaumai) is only an object of consciousness. There must be a witness of the empirical ego, otherwise there can be no unity of perception in our knowledge of the external objects and that of the empirical ego. Atma, in fact, is such witness. However, atma itself is not an object of knowledge; it is the presupposition of all knowledge - the knowledge of objects as well as that of the empirical ego. Atma is thus the transcendental Self as distinguished from the empirical ego. Intuitive apprehension of this is atam gian and its actual experience is atam claras, vision of the Self. Such experiential absorption in the Self is attended with the highest aesthetic pleasure, atam ras or atam ranga esthetic, because it is based on an experience of ultimate beauty.

www.thesikhencyclopedia.com

1. Sher SINGH, The Philosophy ofSikhism. LAHORE, 1944
2. Avtar Singh, Et/iics of the SIKHS. PATIALA, 1970
3. Jodh Singh, Bhii, Gurmati Nirnaya. Lahore, 1932
4. Nripinder Singh, The Sikh Moral Tradition. Delhi, 1990

The Creator, Soul and Body Relationship
by Rawel Singh

"The Master is at once One and many, enjoying His creation being in every body; He is nearer than our hands and feet, making things to happen effortlessly (SGGS 658).

This verse of Bhagat Ravidas shows the close relationship of the Creator with His creation; every where, in every one, fully in control, purposefully.

The Creator has a purpose in creating every life form. All births represent continuation of the phenomenon of creation to serve the purpose of the Creator. For the living creatures the parents are instruments for its execution. Like all others the human body has a role and has been designed by the Creator to perform it. The role is made known to the soul before birth of the body. In Sri Guru Granth Sahib (SGGS) also called Gurbani, it is called Hukam or Divine Commands.

The latter is just another name for Laws of nature and indicates that one must productively contribute to the environment in which one is placed and thus serve the Creator's purpose. The soul gives life to the body and uses the body organs to carry out the Hukam. In the discussion that follows the terms 'soul', 'one' and 'man' have therefore been used as synonyms. Gurbani teaches:

Every organ of the body is meant to carry out the duties laid down by the Creator who puts His spirit in the body. In it are hidden the jewels of Divine knowledge. One, who follows the Guru's instructions, digs them out, understands God's commands, and is able to carry them out (SGGS 309).

The Creator has made provision for the wherewithal for the body to exist and given the organs to work:

The Creator designed the body, put the soul in it and it came into being. It has been provided eyes to see, the tongue to speak, ears to hear, feet to walk, hands to work, as also clothing and food (SGGS 138).

The body therefore has both the Spirit or Supreme Soul (God) and soul - Parmatma and atma - in it. Man can perceive the soul as it gives life to the body; he however wants to physically see the Creator. This is because he has seen the Hindu epics depicting Rama and Krishna as divine incarnations. He has also seen how the Semitic scriptures show God talking in person to Adam, Moses and Prophet Mohammad. These give an impression as if God has a physical form or is a person. Man therefore seeks guidance on how to find Him or looks at what other people are doing. He indulges in idol worship and rituals. He sets out on pilgrimages or even renounces the householder's life and goes to the mountains in search of God. However God does not have a physical form but is Spirit, the Supreme Soul - Parmatma - so he does not succeed. Success comes by enlightenment of the inner self through the Guru's teachings:

The Supreme Soul (Creator Himself) is present in the body in a subtle way and hence is not seen. Out of ignorance the self oriented man seeks Him elsewhere. If he follows the true guru he can understand the Creator within the body and be at peace (SGGS 754).

When one is able to experience Parmatma within the self, there is nothing left to ask; all wishes are then fulfilled and the mind remains at peace:

When with the grace of the Guru, Naam abides in my mind, I get whatever I desire. The mind is satiated with the love of Naam and I do not have to run to anywhere else any more (SGGS 404).

The Creator, the soul and the body are thus inter-related. The Creator gives soul, a part of Himself to the body. The soul gives life to the body and it breathes. The body dies when the soul leaves and has no value. This is explained by a metaphor:

Presence of sandalwood is known by its fragrance. Similarly life in a body is known by its breathing; when breathing stops, the body is reduced to dust and has no value (SGGS 1256).

The soul represents the power of the Divine Spirit, the Supreme Soul. The two are therefore not different just as a tree and its fruit bear the same name:

One, who understands the atma, knows him as the Parmatma; the Nectar tree bears the nectar fruit (SGGS 421).

The atma in its pristine form is as pure as the Parmatma but being in the company of the sensory organs of the body, he is affected by the experience of the body organs. The body is comprised of five elements namely air, water, fire (heat), earth and ether. The soul in the body has therefore been called Panch Bhoo Atma, the soul of the five elements or body-soul. He is also called Jivatma or simply Jio both meaning the life of the body. If he resists succumbing to temptations experienced by the body organs, he remains pure and nothing separates him from the Supreme Soul. Succumbing to the temptations results in indulgence in evil thoughts and deeds. If he goes astray, a gulf develops between the two. The temptations in life are strong and difficult to resist. Overcoming them has been compared to crossing a turbulent waterway. This gulf has thus been called the Bhavsaagar or Bhauja, both meaning the terrifying ocean. It has also been called a wall indicating separation. To be able to cross it one needs to overcome evil. This is possible by following the Divine commands under the Guru's directions:

This world is a terrifying ocean; to get across, the Gursikhs follow the Guru's directions; the Guru imparts Naam i.e.remembering and understanding God's commands; Naam acting as a ship takes them across; (SGGS 1424).

If you remember God, your sins will be washed; control your body-soul and you will get to the sacred abode (p 491).

Remembering God or Naam mentioned above is the principal theme in Gurbani and has two aspects. Firstly to recall the Hukam the soul received, so that he can act according to them. This is also called serving the Creator or Seva. Secondly to praise God so that one becomes conscious of God's virtues and tries to emulate them to the extent humanly possible. This is called remembrance or Simran. Simran and Seva are the two fundamental aspects of a Sikh's life. As may be seen they are interconnected; Naam and Hukam are therefore synonymous.

The relationship between the atma and Parmatma has been described as one between two spouses. As discussed above, the gulf between them occurs when the former goes his own way forgetting Hukam. This is duality caused by ego of the body-soul. The situation is similar to a husband and wife living together but separated by ego, so near and still so far. The Guru if approached can help demolish the obstacle by enabling giving up ego:

The soul- wife and Creator-husband live together but a strong wall of ego separates them; The Guru breaks this wall of ego, and the soul meets the Lord (SGGS 1263).

The Guru does that by making the disciple aware of the soul's roots, namely God. Distractions were responsible for the soul going away from God. The Guru helps in removing them from the mind and revives Divine love which is the other name for respecting Divine commands: O' my mind you are the embodiment of the Divine Light;

Recognize your roots. The Lord is ever with you; enjoy His love through the Guru's teachings (SGGS 441).

In this verse the third Guru addresses 'man' or mind. It is the name given to the soul influenced by the thoughts and deeds in the current and previous births if any. Guru Nanak explains what different orientations the mind can take, based on influences and experiences as part of the body:

The mind is born of the five elements (the tattwas of which the body is comprised); at times he indulges in rituals, sometimes he is foolish, non-believer and greedy; when he remembers Naam through the Guru's word he is lovely and pleasant.—- When he is intoxicated by Naam nectar he receives the essence of all nectars, God. When he is devoted, he follows the Guru directions, and is servant to those who serve the Creator (SGGS 415).

Japu Ji teaches"One who conquers the Mind can conquer the world (SGGS 6)", that is, one who can overcome temptations can conquer anything. Mann being the soul subject to the influence of the senses faces the consequences of the body's deeds. Although connected with the body, and experiencing pains and pleasures, he is not a physical entity; he is immortal and may reincarnate:

The soul does not die, drown or swim (SGGS 151).

As may be seen the soul has a dual relationship. On the one hand he is an off-shoot of the Supreme Soul and on the other life-giver to the body. The soul also gets involved with the body. In Gurbani both these close relationships have been described as between husband and wife. At the higher spiritual level the Supreme Soul is the husband and the soul the wife . The soul initially came from the Supreme Soul and in spite of being subject to the influences through the body organs, yearns to reunite with Him. At the physical-spiritual level the soul is the husband and the body the wife. The body wants the soul to stay for ever because otherwise it will be reduced to dust. The soul however, while being involved with the body and thus separated from the Supreme Soul, does not display that attachment. This is beautifully described thus:

The body-wife says to the soul-husband," please stay with me, my beloved youthful lord; I am nothing without you; promise you will not leave me.”
The soul-husband replies"I am bound by the command of the sovereign great Lord; I am to stay with you as long He wills; and have to leave when He calls" (SGGS 1072).

Association between the body and soul is therefore transitory. The Supreme Soul has been called Parmatma above due to common usage. However this does not occur in Gurbani in this form. Parmatam as quoted above occurs once and as Pratma a few times. They represent the Supreme Soul. Pratma though present in the body does not associate with it and is beyond the worldly afflictions of the body- soul indicated above:

Pratma has an amazing and unique position; He is the manifestation of God, He does not grow from childhood to old age, is not subject to suffering or death, heat or cold, pleasure or sadness and has no friends or foes. He is His own creation with no mother or father;

He is and has been without any limitations; He is ever present in every creature (SGGS 868).

The Supreme Soul and the soul are present in every creature. There is however a difference. Whereas the former remains unique, the latter gets different characters in different bodies. The same Supreme Soul is therefore not just in the spouse of the soul but also the father, mother, relatives,brothers and is addressed as such (SGGS 103). The close bond is exemplified as between beloveds. When separated the soul starts feeling the pangs of separation, just as in the case of human spouses, and says:

Come and meet me my beloved, I am of no value without you; Being separated from you I can neither sleep, nor do I like food or water (SGGS 244).

Success or failure of the atma to reunite with Parmatma depends upon the deeds of the current and earlier births i.e. how much he has carried out the tasks given for every life. Success ends further births and he reaches his original abode Nij Ghar that is Pratma, where he came from. This privilege is available only to human birth which is achieved after going through many life forms: The soul remains involved in whatever life form he takes; human birth is obtained by good fortune. Here with guidance from the Guru he prays to be united with the Creator (SGGS 686).

Failure to merge the soul with the Creator results in further reincarnations and the atma has to try and get human birth to be able to enter the Nij Ghar. That is because it is only in human birth that one can understand God's virtues, try to emulate them and thus be entitled to the reunion:

There are 8.4 million life forms, but the Creator has granted glory to human birth. If the soul loses this opportunity he suffers many more births and deaths (SGGS 1075).

The purpose of human birth is to reunite the atma with Parmatma but the humans have a characteristic affliction, that of ego, which is the real cause of the gulf that is sought to be bridged. Reunion is therefore possible by giving up the ego that caused the separation: To unite the atma with Pratma, get rid of the duality within (SGGS 661).”

Rawel Singh
www.sadhsangat.com

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