Gurbani on Names of God and Hindu gods

 

Gurbani or the Guru’s word as contained in Sri Guru Granth Sahib says God has no name but still innumerable names. Gurbani contains the Gurus’ discourses which they sang and explained to their audiences. The compositions of various saints selected by the gurus for inclusion in the scripture also follow the same principle which is basically the unity of God and how the soul may merge back into God and attain salvation.

 

The Sikh faith emanated from India which is also where the Hindu religion had earlier come into being. The two faiths are therefore partners in same languages and culture. Most of the original Hindu scriptures are in Sanskrit considered the language of the gods – Dev Bhasha. The Sikh religion has only one holy book which is considered the eternal guru and called Sri Guru Granth Sahib. Most of Gurbani represents the discourses the Gurus and the earlier saints or Bhagats gave to their audiences. It uses languages that were then current in India during the period of evolution of its contents from the 15^th to the 18^th centuries CE. Gurbani therefore uses the names for God as understood by the people. This included Persian and Arabic words which had been become known because of Muslim presence.

 

Out of the names of Akal Purakh used in Gurbani a representative list could be:

 

ਪਾਰਬ੍ਰਹਮ, ਰਾਮ, ਹਰਿ, ਕਰਤਾਰ, ਅਕਾਲ ਮੂਰਤਿ, ਠਾਕੁਰ, ਖਸਮ, ਅੰਤਰਜਾਮੀ, ਨਿਰੰਜਨ, ਅਬਿਨਾਸੀ, ਪਰਮੇਸਰ, ਪ੍ਰਭ, ਬਿਧਾਤਾ, ਸਾਰੰਗਪਾਣੀ, ਦਇਆਲ, ਦਾਤਾ, ਅਚੁਤ, ਗੋਪਾਲ, ਗੋਬਿੰਦ, ਚਿੰਤਾਮਣਿ, ਪਤਿਤ ਪਾਵਨ, ਪਰਮਾਨੰਦ, ਗੁਰਦੇਵ, ਸਿਰਜਨਹਾਰ, ਪ੍ਰਤਿਪਾਲਕ, ਦੁਖ ਭੰਜਨ, ਕਿਰਪਾਲ, ਸੁਖ ਸਾਗਰ, ਬੀਠਲ, ਭਗਤ ਵਛਲ, ਨਾਰਾਇਣ, ਮੁਕੰਦ, ਸੁਆਮੀ, ਸਾਈਂ ॥

 

Parbrahm, Ram, Hari, Kartar, Akal Moorat, Thakur, Khasam, Antarjami, Niranjan, Abinasi, Parmesar, Prabhu, Bidhata, Sarangpani, Dayal, data, Achut, Gopal, Gobind, Chintamani, Patit Paavan, Parmanand, Gurdev, Sirjanhaar, Pratipaalak, Dukh Bhanjan, Kirpal, Sukh Saagar, Beethal, Bhagat Vachhal. Naarain, Mukand, Saaeen.

 

Some of the names associated with Krishna incarnation in Hindu mythology:

 

ਮੁਰਾਰੀ, ਮਧਸੂਦਨ, ਦਮੋਦਰ, ਗੋਵਰਧਨ, ਬਨਵਾਰੀ ॥

 

Murari, Madhusoodan, Damodar, Goverdhan (Lifter of), Banwari.

 

Some of the names used by the Muslims for God:

 

ਅਲਹ, ਮਉਲਾ, ਖੁਦਾ, ਸੁਲਤਾਨ, ਰਹੀਮ, ਕਰੀਮ, ਹਕ, ਪਰਵਰਦਗਾਰ, ਕਬੀਰ ॥

 

Allah, Maula, Khuda, Sultan, Rahim, Karim, Haq, Parvardgar, Kabir.

 

Attempts have been made by Hindu scholars followed by some foreign scholars to represent the Sikh faith as an offshoot of Hinduism or even a part of it. This is a result of mistaking cultural identity as religious.

 

It is interesting to note how the two faiths got their names. The Hindu religion derives its name from ‘Sindhu’ based on the area of river Indus called Sind in India. So the name is based on a region. The word ‘Sikh’ means a disciple or seeker and hence the Sikh religion represents the ‘seekers’. It is transcends space boundaries.

 

There is another interesting aspect. As we shall see below the Hindu faith is based on the stories of incarnations whose existence is linked to particular ages. Hinduism therefore has limitations of time and space as far as their gods or deities are concerned. Since the Hindu gods represent different ages it shows they were born and died like ordinary human beings. On the other hand the Sikh faith believes only in One God who is unborn, eternal and beyond limitations of time and space.

 

One way of describing God could be on the basis of our perception of what God does. This is how the names mentioned above have been given.

 

Name is given to some one by the parents on birth. God is Ajooni i.e. does not incarnate so no one could have given IT any name. But every entity needs some means of identification which may be in the form of identification marks, color, hair, gender, lineage, caste or origin. God has none of these but is still a reality, an eternal reality. This last aspect of being eternal is unique to God – every one and every thing else comes into existence and perishes. This is called Sat Naam i.e God is known as the Universal Truth.

 

Gurbani acknowledges that it is impossible to give name to God except our perception of Its virtues. The fifth guru says:

 

ਕਿਰਤਮ ਨਾਮ ਕਥੇ ਤੇਰੇ ਜਿਹਬਾ ॥ ਸਤਿ ਨਾਮੁ ਤੇਰਾ ਪਰਾ ਪੂਰਬਲਾ ॥ ੫ ੧੦੮੩

 

O Lord we can only describe your virtues, but

You are the universal truth from time immemorial (M: 5, 1083).

 

That means that God is identified by way of ITs virtues. Since it is the same God of all the same names would be used by all subject however to the languages used. Many writers of other faiths describe the Sikhs as Hindus simply because Gurbani uses those names for God that are used also by the Hindus. The case with incarnations is different.

 

Let us consider the following fundamental beliefs in Hinduism:

 

1. One God, who is the supreme Master.
2. There are 36 crore or 360 million gods in Hindu belief. However God is also believed to be represented by the trinity of Brahma the creator, Vishnu the sustainer and Shankar (also called Ishar, Mahesh, Mahadev and Rudra), the destroyer. The latter is also popularly called Shiva – a name for God – because of the tremendous powers attributable to him.
3. Vishnu incarnates and is to have ten incarnations nine of which have already occurred. This has happened in the four ages or Yugas in Hindu mythology namely Satya, Treta, Dwaapar and the current Kali. His incarnations are worshipped as if God. Two incarnations namely Rama in Treta and Krishna in Dwaapar are given particular attention. The tenth incarnation Kaliki is yet to come.
4. The Hindu temples have idols mostly of Krishna and his consort Radha installed in them. That is because Krishna is considered the supreme Deva or god.
5. In addition to the belief in Shiva as God the Hindus also believe in Shakti the wife of Shankar for God to achieve full power. Shakti means power. There are separate temples of the Devi or goddess where her idol is installed. The devotees pray to her for benedictions.
6. The Hindu mode of worship is Pooja Archna. These involve burning lamps or incense and offering food or flowers for the deity. Items of clothing along with food are also offered for the Devi.
7. All Pooja must be done by the priests at the respective temples.

Since the Hindu faith is one of belief in incarnations as well as in God the dichotomy can be seen. It is considered a polytheistic faith.

 

Rama considered the seventh incarnation of Vishnu is linked with Treta Yuga and the epic Ramayana. He was the eldest son of King Dashrath of Ayodhya but gave up the right to his father’s throne and instead went on exile to uphold the word of his father to Rama’s step-mother. He is therefore called Maryada Purushtam or the upholder of principles. This is the attribute emphasized in Hindu writings. There is no direct divinity attributed to him except by inference.

 

Gurbani uses the Name Ram in two ways one as the son of Dashrath and the other for God. The Hindu and other writers catching on to Ram as God say the Sikh religion accepts the divinity of Ram and are therefore Hindus. Gurbani however clearly brings out the difference between the two thus:

 

ਕਬੀਰ ਰਾਮੈ ਰਾਮ ਕਹੁ ਕਹਿਬੇ ਮਾਹਿ ਬਿਬੇਕ ॥

ਏਕੁ ਅਨੇਕਹਿ ਮਿਲਿ ਗਇਆ ਏਕ ਸਮਾਨਾ ਏਕ ॥੧੯੧॥ ਕ ੧੩੭੪

 

Remember Ram, but do it with a discerning mind;

One Ram is all pervasive but the other is by himself (Kabir, p 1374).

 

The difference is clearly brought out. The use of Ram for God in Gurbani is for One who is all pervasive and not a physical personality.

 

The personality of Krishna the eighth incarnation of Vishnu in Hindu mythology is an enigma. While many Vaishnava groups recognize him as an avatar or incarnation of Vishnu, other traditions within Krishnaism consider Krishna to be svayam bhagavan, or the Supreme Being himself (Wikipedia page on Rama).

 

Here is another view. While discussing the name of Krishna as Madhusudan, one of the names used in Hindu scriptures for Krishna in Hindu scriptures , it is stated:

 

“This is not to say that Krishna’s divinity is somehow dependent on His identity with Vishnu. Actually, it is the other way around, for Krishna is the source of all divine forms and incarnations (See Srimad-Bhagavatam 1.3.28.). But the common conception of God—all-powerful and awe-inspiring, embodying grandeur rather than simplicity, invoking praise instead of intimacy—is more in line with Vishnu”. (The Madusudana mystery by Satyaraja Dasa. http://www.krishna.com/en/node/1362).

 

Gurbani considers both these aspects of Krishna; first the perceived divine form:

 

ਏਕ ਕ੍ਰਿਸਨੰ ਸਰਬ ਦੇਵਾ ਦੇਵ ਦੇਵਾ ਤ ਆਤਮਾ ॥

ਆਤਮਾ ਬਾਸੁਦੇਵਸ੍ਯ੍ਯਿ ਜੇ ਕੋ ਜਾਣੈ ਭੇਉ ॥

ਨਾਨਕੁ ਤਾ ਕਾ ਦਾਸੁ ਹੈ ਸੋਈ ਨਿਰੰਜਨ ਦੇਉ ॥੪॥ ੨ ੪੬੯

 

Krishna is considered the light for all gods,

(But) the source of all light is the Divine Spirit;

This Spirit is the Lord of the universe;

Nanak is the servant of one who understands this mystery; he is impeccable like God. 4. (M: 2, p 469).

 

As mentioned above the followers of Krishnaism believe Krishna is the source of all incarnations. The third Guru says that this practice of repeated incarnations by Krishna is no use for a spiritual seeker. A guru is needed for spiritual advancement:

 

ਕਿਸਨੁ ਸਦਾ ਅਵਤਾਰੀ ਰੂਧਾ ਕਿਤੁ ਲਗਿ ਤਰੈ ਸੰਸਾਰਾ ॥

ਗੁਰਮੁਖਿ ਗਿਆਨਿ ਰਤੇ ਜੁਗ ਅੰਤਰਿ ਚੂਕੈ ਮੋਹ ਗੁਬਾਰਾ ॥੩॥ ੩ ੫੫੯

 

Krishna is ever busy incarnating who should one follow for salvation?

Only the light of guru’s teachings can remove the darkness caused by attachment to things transitory (M: 3, p 559).

 

Now about the second form of Krishna as the eighth incarnation of Vishnu. Guru Nanak says God is Ajooni (does not incarnate) in the Mool Mantar.

 

The Hindu belief says that Krishna was born on Ashtmi, the eighth day of the lunar calendar and calls him Govind (the Lord of the world). The fifth Guru says:

 

ਸਗਲੀ ਥੀਤਿ ਪਾਸਿ ਡਾਰਿ ਰਾਖੀ ॥

ਅਸਟਮ ਥੀਤਿ ਗੋਵਿੰਦ ਜਨਮਾ ਸੀ ॥੧॥

ਭਰਮਿ ਭੂਲੇ ਨਰ ਕਰਤ ਕਚਰਾਇਣ ॥

ਜਨਮ ਮਰਣ ਤੇ ਰਹਤ ਨਾਰਾਇਣ ॥੧॥ ਰਹਾਉ ॥ ੫ ੧੧੩੬

 

Putting aside all other days;

The Lord was born on the eighth day of the lunar calenbar.1.

Misled by delusion people believe in half baked ideas;

No, God is beyond birth or death. Pause (M: 5, p 1136)

 

Gurbani thus rejects the concept of incarnation.

 

Gurbani does not also endorse the concept of Shakti as divine existence – God has no gender in Sikh faith. The existence of gods and goddesses is an illusion:

 

ਦੇਵੀ ਦੇਵਾ ਮੂਲੁ ਹੈ ਮਾਇਆ ॥੩੧੨੯

 

Illusion is the root of belief in gods and goddesses (M: 3, p 129).

 

The gods and goddess are therefore not realty, but considered make believe, illusory.

 

As discussed above Shakti or the goddess complements Shiva or God in Hindu belief. In Sikh teachings however Shakti is the very antithesis to God. Whereas God is Divine, Shakti is Maya or connected with the material things of life, thus:

 

ਗੁਰ ਪਰਸਾਦੀ ਸਿਵ ਘਰਿ ਜੰਮੈ ਵਿਚਹੁ ਸਕਤਿ ਗਵਾਇ ॥

ਅਚਰੁ ਚਰੈ ਬਿਬੇਕ ਬੁਧਿ ਪਾਏ ਪੁਰਖੈ ਪੁਰਖੁ ਮਿਲਾਇ ॥੪॥ ੩ ੧੨੭੬

 

By the guru’s grace the mind awakens to Shiv (God) and discards Shakti);

The guru helps control the mind, have Bibayk (discerning understanding) and merge in the Divine.4. (M: 3, p 1276).

 

‘Sakat’ or ‘Sakta’ is the term used for the worshippers of Shakti. According to Hindu mythology there were battles between the gods and demons. The gods went to the goddess for help when in trouble. Similarly the worshippers seek benedictions and not to get nearer God. Gurbani considers the Sakat evil because he forgets God and goes to the goddess to seek material benedictions:

 

ਅੰਤਰਿ ਹਰਿ ਨਾਮੁ ਸਰਬ ਧਰਣੀਧਰ ਸਾਕਤ ਕਉ ਦੂਰਿ ਭਇਆ ਅਹੰਕਾਰੀ ॥

ਤ੍ਰਿਸਨਾ ਜਲਤ ਨ ਕਬਹੂ ਬੂਝਹਿ ਜੂਐ ਬਾਜੀ ਹਾਰੀ ॥੩॥ ੪ ੧੧੯੮

 

God the sustainer of the world is within, but the Sakat caught in ego considers IT far away;

Burning in craving he never understands and loses the game of life like a gambler. 3. (M: 3, p 1198).

 

The Hindu and Sikh approaches to Shakti are therefore exactly opposite.

 

It is often mentioned that Gurbani uses Hindu names for God and hence the scripture is of the Hindus and as a corollary Sikhs are Hindus. Let us examine this.

 

Hindu writings use two types of names for God. One type are those which refer to the attributes of God as discussed above while the others are used with reference to the incarnations principally Krishna as the incarnation of Vishnu. How Gurbani looks at these is demonstrated by the following Shabad of the fifth Guru in Sri Raag. For our study it may be divided into three parts:

 

1. God’s Names

ਪਾਰਬ੍ਰਹਮ ਅਪਰੰਪਰ ਦੇਵਾ ॥ ਅਗਮ ਅਗੋਚਰ ਅਲਖ ਅਭੇਵਾ ॥

ਦੀਨ ਦਇਆਲ ਗੋਪਾਲ ਗੋਬਿੰਦਾ ਹਰਿ ਧਿਆਵਹੁ ਗੁਰਮੁਖਿ ਗਾਤੀ ਜੀਉ ॥੧॥

 

Parbrahm (the Supreme Creator), beyond whom there is nothing;

Inaccessible, Deva (the source of light);

Agam (inaccessible), Agochar (not perceived by the physical senses), Alakh (indescribable) and Abheva (unknowable);

Deen dayaal (Compassionate to the weak), Gopal (sustainer), Gobinda (Master of the world);

Remember IT as taught by the guru and receive Gaati (salvation). 1.

 

2. Names of Incarnations

 

ਗੁਰਮੁਖਿ ਮਧੁਸੂਦਨੁ ਨਿਸਤਾਰੇ ॥ ਗੁਰਮੁਖਿ ਸੰਗੀ ਕ੍ਰਿਸਨ ਮੁਰਾਰੇ ॥

ਦਇਆਲ ਦਮੋਦਰੁ ਗੁਰਮੁਖਿ ਪਾਈਐ ਹੋਰਤੁ ਕਿਤੈ ਨ ਭਾਤੀ ਜੀਉ ॥੨॥

 

Krishna is the killer of demon Madhu (Madhusudan) but one is saved from evil through Gurmukhi (through the guru’s word);

Krishna is the killed the demon Mur (Murari), the Guru’s teaching and company saves;

Damodar (Krishna was secured by a string by his mother to keep him away from mischief),

but the guru’s word (keeps me away from evil); there is no other way to get to theDayaal (compassionate) Lord. 2.

 

3. Devotion to whom?

 

ਨਿਰਹਾਰੀ ਕੇਸਵ ਨਿਰਵੈਰਾ ॥ ਕੋਟਿ ਜਨਾ ਜਾ ਕੇ ਪੂਜਹਿ ਪੈਰਾ ॥

ਗੁਰਮੁਖਿ ਹਿਰਦੈ ਜਾ ਕੈ ਹਰਿ ਹਰਿ ਸੋਈ ਭਗਤੁ ਇਕਾਤੀ ਜੀਉ ॥੩॥ ੫ ੯੮

 

One who is Nirhaari (needs no food), has beautiful hair (perceived beauty), Nirvair (without enmity);

Worshipped by the Kot Janaa (teeming millions);

A rare Bhagat (devotee) is one in whose mind God abides by the help of the Guru. 3.

 

ਅਮੋਘ ਦਰਸਨ ਬੇਅੰਤ ਅਪਾਰਾ ॥ ਵਡ ਸਮਰਥੁ ਸਦਾ ਦਾਤਾਰਾ ॥

 

ਗੁਰਮੁਖਿ ਨਾਮੁ ਜਪੀਐ ਤਿਤੁ ਤਰੀਐ ਗਤਿ ਨਾਨਕ ਵਿਰਲੀ ਜਾਤੀ ਜੀਉ ॥੪॥੬॥੧੩॥ ੫ ੯੮

 

The one Bayant Apaara (without limit or boundary) whose Darshan (vision) is Amogh (surely brings success);

Vadd Samrath (Omnipotent) and Sadaa daataara (ever giving);

Rare are those who realize that remembering God through the guru’s teachings one is saved .4. 6. 13. (M: 5, p 98).

 

Guru Nanak says similarly in Japji Pauri 5:

 

ਗੁਰਮੁਖਿ ਨਾਦੰ ਗੁਰਮੁਖਿ ਵੇਦੰ ਗੁਰਮੁਖਿ ਰਹਿਆ ਸਮਾਈ ॥

ਗੁਰੁ ਈਸਰੁ ਗੁਰੁ ਗੋਰਖੁ ਬਰਮਾ ਗੁਰੁ ਪਾਰਬਤੀ ਮਾਈ ॥ ੧ ੨

 

I receive Naad (Divine word), receive Vayd (scriptural knowledge) and that God is Rahiaa samaaee (all pervasive) through Gurmukhi (through the guru’s mouth – teachings);

For me Guru is Eeshar (Shankar), Gorakh (the head of Yogis), Brahma, and the goddess Paarbati (M: 1, p 2).

 

Part 1 above describes the virtues of God and how to get to IT in the language that the people understood. They are in no way exclusive to any religion. In fact it should be noted that the Hindus want it believed that these virtues are those of the incarnations. The Sikh religion does not subscribe to this because these virtues can only belong to the one Supreme eternal Master. It is also relevant to note that the Hindus use the names ‘Gopal’ and ‘Govind’ for Krishna as a cowherd and not the Master of the World. For them ‘Go’ stands for ‘Gaoo’ or the cow (and Krishna is the cowherd) and not for the world which is used in Gurbani. It is interesting that Guru Nanak mentions this particular aspect of the plays of Krishna incarnation and addresses God thus:

 

ਗੋਪੀ ਨੈ ਗੋਆਲੀਆ ॥ ਤੁਧੁ ਆਪੇ ਗੋਇ ਉਠਾਲੀਆ ॥
ਹੁਕਮੀ ਭਾਂਡੇ ਸਾਜਿਆ ਤੂੰ ਆਪੇ ਭੰਨਿ ਸਵਾਰਿ ਜੀਉ ॥੨੨॥ ੧ ੭੩

 

You are the Gopis (refers to Krishna’s milkmaid playmates), Nai (river, Jamuna) and Goaala (cowherd);

You yourself support the world;

You create, destroy and create again (M: 1, p 73).

This emphasizes that all play is in the hands of God.

 

Part 2 deals with the names used for Krishna incarnation. But Gurbani says the Hindu belief in incarnations is misplaced and is actually achieved by leading life as taught by the guru. Use of these names in Gurbani is thus not endorsement but rejection of the Hindu concept of incarnations.

 

Part 3 accordingly says that it is the remembrance of the Amighty above whom there is none that leads to salvation.

 

The above discussion clearly brings out the fundamental differences between the Hindu and Sikh beliefs. Considering Sikhs as part of Hindus therefore is a fallacy.