The Language of Guru Gobind Singh Ji.

 

 

Throughout the meditations of Guru Nanak Dev Ji and his successors the name of God is invoked to grant or fulfil. He is called by a variety of names all indicative of ideal qualities:

Parbrahm - Supreme Brahama; Thakur - The Lord; Sahib – Master; Swami – Lord; Parmashwar - Supreme Lord; Jagdishwar - Lord of the Universe; Hari, Raam, Narayan, Madho, Keseva, Gopal, Raghuri all are names of deities in the Hindu dharma, adapted as synonyms to stand solely for the Infinite.

Besides these there are numerous attributive names all indicative of faith in the ultimate mercy and preservation of God, inspiring hopes which overcomes suffering and death in the vision of the life infinite. Among such names are Rahim, Karim and Qadir, from Arabic, meaning merciful, bountiful and Almighty. Bhagat Vashal, Beloved of His devotees, Murari, one of the attributive names of Bhagwan Krishan Ji, Destroyer of the demon Mur, Kirpal, Beneficent and Patit Punit – Purifier of the fallen.

All these attributes in their infinite belong to God, they do not limit Him but are only a small portion of His Infinity which the mind of man can understand only in brief glimpses of spiritual illumination.

In Guru Gobind Singh Ji’s compositions the idea of god is reoriented and His attributes are expanded so as to become a treasure house of the attributive names of the Supreme Lord. The particular name of God which has such an appeal and fascination for Guru Sahib Ji is descriptive of one aspect of His Infinite – AKAL or the Timeless. This existed in Guru Nanak Dev Ji’s Japji Sahib, in this attribute He is uncreated, immortal and Infinite.

Among the myriad of names used by Guru Gobind Singh Ji the following categories may be readily distinguished:

Throughout the meditations of Guru Nanak Dev Ji and his successors the name of God is invoked to grant or fulfil. He is called by a variety of names all indicative of ideal qualities:

Parbrahm - Supreme Brahama; Thakur - The Lord; Sahib – Master; Swami – Lord; Parmashwar - Supreme Lord; Jagdishwar - Lord of the Universe; Hari, Raam, Narayan, Madho, Keseva, Gopal, Raghuri all are names of deities in the Hindu dharma, adapted as synonyms to stand solely for the Infinite.

Besides these there are numerous attributive names all indicative of faith in the ultimate mercy and preservation of God, inspiring hopes which overcomes suffering and death in the vision of the life infinite. Among such names are Rahim, Karim and Qadir, from Arabic, meaning merciful, bountiful and Almighty. Bhagat Vashal, Beloved of His devotees, Murari, one of the attributive names of Bhagwan Krishan Ji, Destroyer of the demon Mur, Kirpal, Beneficent and Patit Punit – Purifier of the fallen.

All these attributes in their infinite belong to God, they do not limit Him but are only a small portion of His Infinity which the mind of man can understand only in brief glimpses of spiritual illumination.

In Guru Gobind Singh Ji’s compositions the idea of god is reoriented and His attributes are expanded so as to become a treasure house of the attributive names of the Supreme Lord. The particular name of God which has such an appeal and fascination for Guru Sahib Ji is descriptive of one aspect of His Infinite – AKAL or the Timeless. This existed in Guru Nanak Dev Ji’s Japji Sahib, in this attribute He is uncreated, immortal and Infinite.

Among the myriad of names used by Guru Gobind Singh Ji the following categories may be readily distinguished:

 

Asipan – Wielder of the sword

Sang-pani – Holder of the bow

Bhaguati – The sword

Sarb-loh – All steel

Maha-kaal – Supreme Lord of time

Prabhu – The Lord

Kaal – All time and eternal

Maha-kalika – The Devine destroyer of evil

Param-Purkh – Supreme sage

Dhanur-pan – Holder of the bow

Askitu / Kharag kitu / Asidhuj – Holder of the sword

Names of Gods glories and grandeur –

Jai Teghum – Ever victorious

Khal dal Khandum – destroyer of hosts of barbarians

Indra Indran – Lord of Indras

Shah shahan – King of kings

Sarab karta – creator of all that exists

Sarab harta – destroyer of all that exists

Dev deva – God of gods

Agham Ogh-Harta – Destroyer of all sin and evil

Sarab Gian – All knowing

Sara Bhog – All absorbing

Bhaanan Bhan – Sun of suns

Garb ganjan –Breaker of arrogance

Chhatram chhattri – Hero of heros

Sarbartra jaho – Pervasive Glory

Chattra Chakra Varti – Lord of the universe

Anadam Bibhute – Of Eternal Glory

The most numerous attributes of the Lord are those which express His infinite positive and negative form and the helplessness of the human mind to grasp His reality, the opening lines of Jaap Sahib strike the key-note of the whole composition:

In a flood of attributes, god is described as Arup (formless), Anup (incomparable), Alakhe (indescribable), Akaiya (formless), Ajaie (uncreated), Aganj / Abhanj (indestructible), Anam (too great for words), Atham (abounded), Akaram (unbounded by actions), Adharam (unbounded by man-made religions), Ajit (unvanquished), Abhit (unbounded), Abah (not acting with limbs), Adhah (indestructible), Anil (Immaculate), Anadi (Eternal), Ached (indestructible), Agadh (unfathomable), Abhut (uncreated), Alok (unbounded), Ashok (untouched by sorrow), Nir-tap (untouched by sickness), Asarg (uncreated), Ajat (Of no category), Adhya (not compassed by contemplation), Ajai (ever emancipated), Na Sutrai na mittrai (without foe or friend).

These and many more such attributes are the outpouring of a mind which, so deeply immersed in spiritual contemplation, conceives of appropriate terms to express the infinity of the Lord. Guru Ji goes on with his descriptions:

 

 

Triguna atit - beyond the three states – Tam (darkness), raj (activity) and sat (spiritual poise)

Surgan samet – Of divine attributes

Jih neti nigam kahant – He of whom the Vedas say “not this”;

Abiyakt rup udar – Of hidden limitless Glory;

Sadaieam sadaa sarb sarbatra sneham – endless all pervasive Love;

Sadaa Schhad anand, Sarbam Parnasi – Of eternal spiritual joy, All destroyer;

Namo Jog Joshwaram Parm Sidhe – I bow to thee, Mystic of Mystics the Supreme Saint;

Param Jugti – Of supreme intelligence;

Sadda Sidhada Buddhada Bridha Karta – Giver of ever increasing saintliness and wisdom;

Raag-rupe – Harmony and loveliness surpassing;

Parm gyata – Supreme intelligence;

Lok Matta – the universal mother;

 
In the following verse God’s attributes of supreme beauty are poured forth:
 

Namo Chandra chandre;

Namo Bhan bane;

Namo Geet Geete;

Namo Tan tanne.

I bow to Thee, Moon of Moons;

I bow to Thee, Sun of Suns;

I bow to Thee, Song of songs;

I bow to Thee, Harmony of Harmonies.

 
One characteristic of the Supreme Being as conceived by Guru Gobind Singh Ji is the free and unrestricted use of Arabic terminology which would naturally have a strong muslim association. A sizable Arabic and Persian vocabulary had gained usage in the various languages spoken in northern parts if India since the growth of muslim populations in the Punjab. Consequently, both in the secular and religious literature produced in the medieval ages, by Hindus and Muslims, there is a mixture of Arabic and Persian phraseology. Bhagat Kabir Ji, Ravidas ji, Namdev Ji and Guru Nanak Dev Ji used Arabic words expressive of the attributes of God without any prejudice. As a matter of fact, the main direction of Sikhism being to express the spirit of religious tolerance and goodwill amongst faiths, such vocabulary was employed specifically to drive out the exclusiveness and fanaticism both amongst Hindus and Muslims. It is no accident then that Arabic phraseology is used liberally by Guru Gobind Singh Ji. If there was an ounce of prejudice or animosity against the Muslims then these phrases would never have been used. It is the glory of Guru Gobind Singh Ji who saw all people - of which ever faith or Dharam, whether they be tolerant or intolerant, whether they be friend of foe - in the same light.

Amongst the attributes used are Rahim (merciful); Karim (bountiful); Sultan (king); Khuda; Parvadgar (cherisher); Mihrvan (gracious).

Guru Sahib Ji gave more emphasised sanction to the use of such vocabulary, specifically to impress the spirit of tolerance of the Muslim people as such among his followers, the Sikhs, when he felt impelled to draw the sword against the tyrants of the day, who happened to be Muslim rulers.

 
Examples of Arabic-Persian continuants are as follows: Rozi Razak (chericher and bread provider); Paak Beaib (Pure and Immaculate); Ghaibal Gahib (The Supreme Secret); Afwal Gunah (Pardoner of sins); Shahan Shah (King of kings); Hunsal Wajuh (Of Beauteous Countenance); Tamam–ul raju (Minful of all); Hameshull Salam (Eternaly secure); Ghan-m-ul-shikaste (Vanquisher of foes); Tamimal tamam (All-knowing Omniscient); Gharibul niwaz (cherisher of the humble); Hunsnal Jamal (Beauty and Loveliness Inaffable); Zahi Zahur (the Supreme Manifestation); Parmam Fahim (Of Supreme Wisdom); Raju-ul-Nidhan (Expender of His treasures); Samastul Kalam (with the Universe in Communion); Aganjul Ghanim (Unvanquishable by any foes); Samastul zubaan (of Universal Speech or Language).

The main conclusion which can be drawn from this discussion and illustrations is the monotheism which is uncompromisingly at the base of the Sikh faith. This spirit of monotheism is in harmony with the idealistic traditions of India itself. Some thinkers have foolishly led to postulate that the monotheism of Guru Nanak Dev Ji and his successors had its inspiration on islam. This hypothesis is altogether wrong. The attributes of the Supreme Being are of Indian base, the entire conception in grounded in Indian tradition. The Muslim god – Allah – has attributes whose orientation takes a different path to the Sikh Dharam. In place of a muslim God who is exclusive, wrathful and mightily vindictive, Guru Nanak Dev Ji’s conception of the True God is of a Universal Father, Beneficent, Cherisher, Cultivator and the Protector. The evils in this life which constantly calls the destroying hand of God are the principles of Egoism, sin and strayinf from the True path and NOT any hostile creed or race opposed to any particular faith. The Kinship can be traced between the Kartar (Creator) of Guru Nanak Dev Jis conception and the highest idealistic teachings of the sages of India.

Sikhism, while it was the assertion of such monotheism, was also the bridge which the Guru threw across the gulf of hate, intolerance and misunderstanding among the warring creeds. It sought to reconcile, to bring peace where there was strife, to teach true religion in place of hollow ceremonial acts or intolerant bigotry. All these ideals were given an intensified powerful impulse by Guru Gobind Singh Ji in whom the Saint and the Hero-crusader were united. Guru Gobind Singh Ji brought to fulfilment not only the vision of a society in which Right must assert itself to prevail but also that flaming spirit of God-consciousness which was issued in the mighty bani or Word of Guru Nanak Dev Ji.

 
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