The Indweller (Antarjami or antaryamin) of Granth drawn from the Brihadaranyaka Upanishad.

The true genius of Sikh theology lies in its synthesis of the formless, transcendent reality with the manifest, immanent world. The concepts of Antarjami and Eka Mai are not two separate doctrines but two sides of the same coin, representing the unmanifest and manifest aspects of the one Divine Reality. If Antarjami is the silent, all-knowing consciousness that dwells within all beings, then Eka Mai is the dynamic, creative energy through which that consciousness manifests as the universe.

Abstract

This paper explores the profound concept of the Indweller (Antarjami) within the Guru Granth Sahib, arguing that this principle of divine immanence finds its most potent expression through the figure of Eka Mai, the Divine Mother. By examining the theological and philosophical underpinnings of both Antarjami and Eka Mai, the paper demonstrates how Sikh scripture synthesizes the transcendent and immanent aspects of the Divine. Drawing upon the Mool Mantar, Japji Sahib, and the Upanishadic concept of Antaryamin, this study illuminates the unique Sikh understanding of a dynamic, creative, and nurturing divinity that dwells within all of creation. The paper will further contrast this with Vedantic philosophy to highlight the distinctive contributions of Sikh thought to Indian religious philosophy.

1. Introduction

The nature of divine reality and its relationship with the created world has been a central preoccupation of Indian religious and philosophical traditions for millennia. Within this rich intellectual landscape, the concept of divine immanence—the belief that the ultimate reality permeates and sustains all of existence from within—stands as a particularly profound and influential doctrine. While this idea finds expression in various forms across different schools of thought, it is in the Sikh tradition, as articulated in the Guru Granth Sahib, that we find a unique and compelling synthesis of divine transcendence and immanence.

This paper argues that the Sikh concept of the Indweller (Antarjami), while sharing a lineage with the Upanishadic notion of the Antaryamin (Inner Controller), is most fully and powerfully realized through the figure of Eka Mai, the One Divine Mother. It is through the creative, nurturing, and all-pervasive power of the Divine Mother that the abstract principle of the Indweller becomes a tangible and immediate reality. This synthesis of the formless, indwelling consciousness with the manifest, creative feminine principle represents a distinctive contribution of Sikh theology to the broader discourse on divine immanence in Indian thought.

By examining key passages from the Guru Granth Sahib, including the foundational Mool Mantar and Guru Nanak's Japji Sahib, this paper will trace the development of the concepts of Antarjami and Eka Mai. It will explore their theological implications for understanding the nature of God, creation, and the path to spiritual realization in Sikhism. Furthermore, by placing these concepts in dialogue with the philosophical traditions of Vedanta, this study will highlight both the continuities and the crucial distinctions that define the unique metaphysical vision of the Sikh Gurus. Ultimately, this paper seeks to demonstrate that the convergence of the Indweller and the Divine Mother in Sikh scripture offers a powerful and holistic understanding of a divinity that is at once transcendent and intimately present in every particle of creation.

2. The Doctrine of Antarjami: The Indweller in Guru Granth Sahib

The concept of Antarjami, meaning the "Inner-knower" or "Indweller," is a cornerstone of Sikh theology, appearing numerous times throughout the Guru Granth Sahib. It signifies a God who is not a distant, detached creator but an intimate, all-pervading presence who knows the innermost thoughts and feelings of every being. This doctrine of divine immanence has profound implications for Sikh ethics, spirituality, and social philosophy.

The term Antarjami is frequently used to emphasize God's omniscience and omnipresence. For instance, Guru Arjan Dev proclaims:

This verse underscores the belief that God is not merely an external observer but an active participant in the unfolding of creation, fully aware of the inner state of every individual. This intimate knowledge fosters a deep sense of accountability and encourages a life of sincerity and truthfulness, as nothing can be hidden from the Divine Indweller.

Furthermore, the doctrine of Antarjami serves as a powerful foundation for the Sikh principle of equality. If the same divine light dwells within all beings, then distinctions of caste, creed, gender, or social status become meaningless. This theological conviction underpins the Sikh rejection of social hierarchies and the emphasis on selfless service (seva) to all of humanity, as serving others is seen as serving the Divine within them.

The Sikh concept of Antarjami shares a clear philosophical lineage with the Antaryamin doctrine of the Brihadaranyaka Upanishad. In the Antaryamin Brahmana (3.7), the sage Yajnavalkya describes a Supreme Reality that dwells within all elements, all beings, and all aspects of existence, yet remains distinct from them [8]. The Upanishad repeatedly employs the formula:

This passage highlights the key attributes of the Antaryamin: immanence without identity (God is within all things but not reducible to them) and transcendence without distance (God governs from within, not from a remote location). Sikh theology embraces this paradoxical understanding of a God who is both intimately present and ultimately transcendent. However, as we will see, the Sikh Gurus imbued this ancient concept with a new vitality and a unique devotional flavor, particularly through its connection to the creative power of the Divine Mother.

3. Eka Mai: The One Divine Mother as Creative Immanence

While the concept of Antarjami provides the philosophical framework for divine immanence in Sikhism, it is the figure of Eka Mai, the One Divine Mother, who embodies the creative and dynamic aspect of this indwelling presence. The most explicit and powerful articulation of this concept is found in the 30th Pauri (stanza) of Guru Nanak's Japji Sahib:

This verse presents a radical and profound vision of the divine feminine as the primal creative force, the Adi Shakti, from which the traditional Hindu trinity of Brahma (the creator), Vishnu (the sustainer), and Shiva (the destroyer) emerge. Eka Mai is not merely a consort or a subordinate deity but the very source of the creative, sustaining, and destructive powers that govern the cosmos. This places the feminine principle at the heart of creation, a theological move with significant implications.

Some scholars and translators have attempted to interpret "Mai" as "Maya" (illusion), thereby diminishing the status of the Divine Mother to a mere deceptive power. However, this interpretation is not supported by the textual context or the broader theological framework of the Guru Granth Sahib. The term "Eka Mai" clearly signifies the "One Mother," and the verse describes a creative act, not an illusory one. The Sikh Gurus did not view the world as an illusion to be escaped but as a real and meaningful manifestation of the Divine. Therefore, to equate the creative principle with illusion would be to contradict a fundamental tenet of Sikh metaphysics.

The concept of Eka Mai is further reinforced by other references to the divine feminine in Sikh scripture, such as Mata Shakti (Mother Power) and Bhagvati (the Divine Goddess), particularly in the Dasam Granth, attributed to Guru Gobind Singh. The Adi Shakti Mantra, for example, explicitly invokes the "Primal Power," the "All-Encompassing Power," and the "Divine Mother Power" as the creative force of the universe. These various epithets all point to a consistent theological understanding of the feminine as the active, creative, and immanent power of the formless Divine.

4. Synthesis: The Divine Mother as the Manifestation of the Indweller

The true genius of Sikh theology lies in its synthesis of the formless, transcendent reality with the manifest, immanent world. The concepts of Antarjami and Eka Mai are not two separate doctrines but two sides of the same coin, representing the unmanifest and manifest aspects of the one Divine Reality. If Antarjami is the silent, all-knowing consciousness that dwells within all beings, then Eka Mai is the dynamic, creative energy through which that consciousness manifests as the universe.

This synthesis is beautifully encapsulated in the very opening of the Guru Granth Sahib, the Mool Mantar. The mantra begins with "Ik Onkar" (There is One Reality) and then immediately describes this reality as "Karta Purakh" (The Creator Being). As some scholars have noted, the placement of "Karta" (the creator, a term with feminine connotations representing the creative act) before "Purakh" (the being, the masculine principle) suggests a prioritization of the creative, feminine aspect of the Divine [7]. The formless "Purakh" becomes the "Karta" through the creative power of "Onkar," the primal vibration from which all creation emerges. This "Kar" or creative action is the domain of Eka Mai, the Divine Mother.

This understanding resolves the philosophical tension between a transcendent, unchanging God and an immanent, ever-changing world. In Sikhism, God is both Nirgun (without attributes, formless) and Sargun (with attributes, manifest). Antarjami represents the Nirgun aspect—the silent, indwelling witness—while Eka Mai represents the Sargun aspect—the creative, nurturing mother who brings forth the universe in all its diversity. The Divine is not one or the other; it is both simultaneously. The Indweller is not an abstract, static principle but a living, breathing, creative force that is constantly giving birth to and sustaining the cosmos.

5. Philosophical Context: Sikh Metaphysics in Contrast with Vedanta

To fully appreciate the uniqueness of the Sikh synthesis of the Indweller and the Divine Mother, it is helpful to contrast it with the dominant philosophical tradition of Vedanta. While both Sikhism and Vedanta share a common cultural and linguistic heritage, and both affirm a monistic or non-dualistic understanding of ultimate reality, there are crucial differences in their metaphysical perspectives.

Many schools of Vedanta, particularly Advaita Vedanta, posit an ultimate reality (Brahman) that is eternal, unchanging, and formless. The material world, in this view, is often described as Maya (illusion), a superimposition on the one true reality of Brahman. The spiritual goal, therefore, is to transcend this illusory world and realize one's identity with the static, unchanging Brahman.

Sikh metaphysics, in contrast, presents a more dynamic and integrated view of reality. As we have seen, the world is not an illusion to be escaped but a real and meaningful expression of the Divine. The concept of Ik Onkar emphasizes the oneness of the Creator and creation, not their separation. Time and change are not seen as illusory but as the very process through which the divine plan unfolds. The goal is not to renounce the world but to live in it with an awareness of the divine presence in all things—to see the Indweller in every being and every action.

This fundamental difference in metaphysical outlook is reflected in the contrasting roles of the divine feminine in the two traditions. While the concept of Shakti as the creative power of the Divine is also present in many Hindu traditions, in Advaita Vedanta, Maya (as Shakti) is often seen as a power that veils or obscures the true nature of Brahman. In Sikhism, however, Eka Mai (as Shakti) is the very power that reveals the Divine. She is not a source of illusion but the source of all reality. She is the immanent, creative face of the transcendent, formless Indweller.

Feature	Sikh Metaphysics	Advaita Vedanta
Nature of Reality	Dynamic, interconnected, ever-evolving	Static, unchanging, absolute
Material World	Real and meaningful expression of the Divine	Maya (illusion) to be transcended
Creator-Creation	Oneness (Ik Onkar), immanent and transcendent	Separation of Brahman and Maya
Spiritual Goal	Realization of the Divine within the world	Realization of identity with Brahman, transcending the world
Divine Feminine	Eka Mai as the creative, revealing power	Maya/Shakti as a veiling or illusory power

This table highlights the key distinctions that set Sikh metaphysics apart. The Sikh Gurus did not simply adopt the Vedantic framework but offered a radical reinterpretation of it, one that affirmed the reality of the world and the sacredness of everyday life, all while maintaining a profound sense of the oneness and transcendence of the Divine.

6. Conclusion

The theology of the Guru Granth Sahib offers a profound and multifaceted understanding of divine immanence. The concept of the Antarjami, the Divine Indweller, establishes an intimate and all-pervasive connection between the Creator and creation, fostering a spiritual path based on inner realization and ethical conduct. This paper has argued that this principle of immanence finds its most vibrant and complete expression in the figure of Eka Mai, the One Divine Mother.

By synthesizing the formless, all-knowing consciousness of the Antarjami with the dynamic, creative, and nurturing power of Eka Mai, Sikh scripture presents a holistic vision of the Divine. God is not merely a silent witness but an active, creative force, a loving Mother who brings forth the universe and dwells within every particle of her creation. This synthesis of the Nirgun and Sargun aspects of God, of the transcendent and the immanent, represents a unique and powerful contribution to Indian religious thought.

In a world often torn between a purely materialistic worldview and a purely otherworldly spirituality, the teachings of the Sikh Gurus offer a compelling middle path. They affirm the reality and sacredness of the material world while never losing sight of the transcendent reality that permeates it. The union of the Indweller and the Divine Mother in the Guru Granth Sahib is a testament to this balanced and integrated vision—a vision that calls us to find the Divine not by escaping the world, but by engaging with it, serving it, and recognizing the face of the Beloved in all of creation.

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The unbreakable Hindu—Sikh bond

Copyright Organiser (published Aug 21, 05 issue) By Dr. Arvind S. Godbole

The claim of many Sikh politicians and authors that Sikhism is a separate religion, calls for an objective and a nationwide debate. In this debate, we can keep aside, the semantic of the terms dharma and 'religion' and use the term 'religion', as it is commonly understood at present.

To qualify as a 'separate religion' it must have a theology and philosophy distinct from other religions. The revered, Shri Guru Granth Sahib (Granth, G.pp. no) is the most important source of Sikh theology and philosophy. According to the Granth, the supreme Being is sans beginning (G.1351), primordial being (G.129), complete or integral (G.705) eternally true (G.1,119), sans human birth (G.1,99), transcendent as well as immanent (g.79, 102 etc), antarjami (G.13,43,454 etc.) nirvairu or sans enemity (G.1,99), fearless (G.199), fearless (G.1,464 etc.), supremely resplendent ( G.13,277 etc.), supreme bliss (G.814), untainted or niranjana (G.119,597,1353) and both sarguna and nirguna (G.128,862).

These basic theological concepts are of the Sanatana Hindu religion. Shankara in his Vivekachudamani (225) calls Parabrahma as nitya or eternal. Bhagvadgita (9.18) regards the supreme as the primordial origin of the universe. The Chandogya Upanishad (8.3.8) holds that the truth is His name. Bhagvadgita, (7.25), declares that the ignorant think that the Supreme Being has a birth. The immanence of the Supreme being, a cardinal tenet of the Sanatana Hindu religion and the Sikhism differentiates then clearly from the Semitic religions, who do not subscribe to that doctrine. Several hymns of the Granth, bring out very eloquently, the contrary attributes of God e.g. 'You are the teacher, you are the disciple')G.69); ' You are water, you are the fish' (G.85). This is a corollary of the doctrine of total immanence of God and is an echo of the Taittiriya Upanishad. Antarjami (antaryamin), an attribute of God, is drawn from the Brihadaranyaka Upanishad. The epithet, nirvairu of the Parabrahma is a corollary of the doctrine of immanence. The Amritbindupanishad (6) holds that God is impartial. This doctrine differs from the Old Testament concept of 'chosen people' or the Quranic concept of the 'favoured believers'. That the Supreme is a bliss is a Vedantic concept, endorsed both by The Brahmasutra and the Tejabindupanishad. That the supreme is untainted is the doctrine of the Upanishads, later adopted by the Nath samparadaya. Guru Nanak has sung the glory of Om (G.929-930) as the creator of the Vedas, etc. Needless to say the Om is the Vedic mantra as well as a pan Hindu symbol. Expressions like, 'Uradh mula jasu sakha' (Guru Nanak, g.503), 'Neta neta kathanti beda' (Guru Arjuna, g.1359), 'Brahamgiani sada niralepa jaise jalamahi kamal alepa' ( Guru Arjuna, G. 272) are but echoes of the Vedas and the Bhagvadgita.

The philosophical concepts of the Granth like indestructibility of soul, the cycle of birth, death and rebirth, evil impulses viz lust, anger, etc., maya, brahamgiani, cardinal importance of guru, the importance of recitation and meditation of Hari or Ramanama, realization of soham for the liberation, jeevana mukti, the merger of the individual soul with the supreme soul, during life time or the mukti, the two categories of people viz the manamukha seeking ephemeral pleasures and the gurumukha or the god oriented people, are Sanatana Hindu Concepts.

The Philosophical nomenclature of the Granth viz Parabrahma, Ghata, Pinda, Atama, Moksha, Mukti, jeevan Mukti, Maya, Mithya, Sarguna and Nirguna, Bharamanda, Jogu (yoga), Raja Jogu (rajayoga), Isaru (Ishvara) is same as that of the Sanatana Hindu religion. The term like four yugas, four padaratha goals of life-viz the purushartha, tribhuvana, amrita, lakha chourasiha 84 lakh species, which appear so often in the Grantha denote its Sanatana Hindu ethos.

Neither Guru Nanak nor any of the other Sikh Gurus declares in their hymns that he is founding a religion. Guru Amardas declares that 'He gave the smritis, the Shastras (Vedas) and the reckoning of punya and papa' (G.949).”You are the Shastras, you are the Vedas", sings Guru Arjun (G.1150). Not only the Smritis and the Shastras but Puranas also were created by His order, declares Guru Arjun (g.261). A distinct civil code and a distinct mythology are hallmarks of a separate religion e.g. Islam, Old Testament as the mythology of the Semitic religions. The Sikhs share the same mythology, as elaborated by the Ramayana, Mahabharata, Puranas, Shrimad Bhagvata, with the Sanatani Hindus. The Sikhs never had and could not have a separate civil code, given the reverence of the Sikh Gurus for the Smritis and the absence of any declarations, in the Granth on marriage, divorce and inheritance. The recent practice of many Sikh authors to present ten Sikh Gurus as ten prophets does not have a scriptural basis. Sikh Gurus never claimed to be prophets or having received any messages from God. With great humility, they said that they were but the dust of the feet of saints.

The rejection by the Sikh Gurus of the Vedic rituals and their insistence on inner realization of God is consistent with the Upanishads. Although the hymns of the Granth repeatedly describe god as formless, a nirguna, they do describe, in many places, the physical attributes of God. Wherever they do so, the description is invariably that of Vishnu or one of His incarnations (G.567,1082,1402). The argument that because Sikhism is monotheistic, it is akin to Islam and or a different religion is unfounded. The monotheism of Sikhism is different from that of Islam. While revering the One Parabrahma, Sikhism like the Sanatana Hindu religion, does not reject other Gods. The expression like ' Suri Nara' (G.775), devate kodi tetise' (G.1079), atritia brahma bisanu mahesa' (G.839), Yama, Yamaduta, Yama danda appear in the Granth. The Farid Bani in the Granth does not support the notion that there is a Sufi element in Sikhism. The Farid Bani deals with general themes like inevitability of old age and death. It does not bring out any basic philosophical doctrines. Unlike the Bhagat Bani, which appears uninterrupted, in the Granth, the Farid Bani is interspersed with the Guru's verses, indicating that the Gurus desired to comment on it. The Sufi nomenclature is conspicuous by its absence in the Granth. The Guru's criticism of mechanical relation of the Vedas without understanding their meaning and their insistence on the inner God realization is consistent with Shankara's Vivekachudamani V. The rejection of idol worship by the Sikh gurus has been mistakenly interpreted as rejection of the Sanatana Hindu religion. 'He is not in any symbol' declares the Brahma sutra ((4.1-4). Idol worship is not an essential component of the Sanatana Hindu religion. The claim that Sikhism rejects the avatara concept of the Sanatana Hindu religion is also baseless. 'Sunnahu upaje dasa avatara, 'declares Guru Nanak (G.1038). ' Assuming the form of a child, you killed Kamsa, Keshi and Kuvalyapida', says Guru Ramadas (G.606). In one hymn, Guru Arjun enumerates various avatara (G.1082). Story of Prahlad (Narasimha avatara) appears in many places in the Granth, Guru Gobind Singh wrote Ramavatara, Krishnavatara and and Chobis avatara. Guru Gobind Singh says in his autobiographical 'Bachitra Natak' that the Bedis (Guru Nanak's clan) and the Sodhis, his own clan originated, respectively, from Kusha and Lava, the sons of Shri Rama. It should be remembered that Guru Gobind Singh did not make the initiation into the Khalsa, mandatory for all Sikhs. Bhai Nandlal, an important member of the court of the tenth Guru and an author of a famous Sikh Rahatnama and Bhai Kanhaiya were not Khalsa Sikhs.

The fear that the Sikhs will lose their identity if they are included in the Hindu society is unfounded. Without losing their characteristic features and individual identity, the Varkaris, the Ramadasis, the Swami Narayan Panthis have remained within the Hindu society. In the present controversy of the nature of 'Sikh religion', let us keep aside the current and past politics and in the Sikh tradition, seek the guidance from the Guru Granth Sahib.

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(Dr. Arvind Godbole is author of Guru Nanak Guru Gobind Singh ( Marathi) and Philosophy of Shri Guru Granth Sahib' (English) and many articles on Sikh history and Sikh Philosophy.)