The Source Book On Sikhism

Conception of the Supreme Being

The conception of the Supreme Reality, i.e. God is fixed in Mul Mantra (The Basic Creed) of the Sikh faith, which stands at the head of the Guru Granth Sahib and is considered to be the opening of the holy text of Japuji. Mul Mantra is chanted and written on all solemn occasions when Divine blessing is sought to be invoked in any undertaking. In its original form it reads:

Ek Oankar, Sati-Nam, Karta-Purakh, Nirbhau, Nirvair, Akal Murati, Ajuni, Saibhang, Guru Prasadi.

Translated into English, this means: The One Supreme Being; Eternal Holy Reality; The Creator; Without Fear; Without Rancour; Timeless Form; Unborn; Self-Existent; Realized Through Divine Grace.

The various elements in the above creed on careful study will yield the true significance of the Sikh belief and its idea of God. The first veer-phrase Ek Oankar contains two terms: Ek (One) and Oankar (The Supreme Being). Oankar comes from the Upanishad and is an extended form of Om, which is the holiest of all names of God, In the Guru Granth Sahib Om is also used - once by Guru Nanak and twice by Guru Arjan Dev. Oankar is the Eternal Reality, above gods and goddesses and is holy and self-existent. To it, in order to emphasize the idea of the sole Reality of God, Guru Nanak has added the numeral I, which in several Indian languages is pronounced as EK. This EK Oankar is the transcendental, unattributed Absolute. In other words, it is that which is above all Existence, has no attributes, since these will limit its absoluteness and Eternity. In Sukhmani (xxiii.6) it is said:

Whenever he wills, He creates the vast universe;

As He wills He is again EK Oankar.

EK Oankar here as elsewhere implies that Reality which is above and beyond all other existence.

The next phrase, Sati Nam contains two terms. Sati (Satya) is both Real and Holy. Nam is a spiritual idea, which stands for the Essence, the Absolute Reality. It is not merely the name as is commonly believed, but that for which the name of God stands, that is, the Divine Essence.

Karta Purakh: Karta is Kartar (Creator). The universe is fashioned by God and not by any deity. He is the Kartar, which is one of the commonly emphasized terms for God in Sikh belief. Purakh is the same Purusha (Male, this Mighty Eternal Creator). Purusha has come from the Rig Veda into Indian philosophy, and is one of the holiest words, as implying the Eternal Creator.

Nirbhau (without fear) and Nirvair (without rancour) are two negative attributes, implying God’s absoluteness. Not being subject to any other being, and not being subject to need. He is fearless. Since He is the creator of all existence, He is without hate. He is all love, all benevolence. Hence in Sikh teaching, God is referred to again and again as Father, implying His love and care for all creation.

Akal, as said earlier, is Timeless, Eternal. This term is characteristically Sikh. In numerous Sikh phrases this term occurs. Akal is as unmistakably the Sikh name for God, as Allah in the Muslim tradition.

Ajuni implies that God is not subject to birth and death. Hence the Incarnations of God who are worshipped in various religions in India and outside, are not God, for God is unborn. He is not subject to the physical process of having a father and a mother. Related to this is Saibhang. This is a popular form of Sanskrit Swyambhu (Self Existent).

The last phrase, Guru-Prasadi implies that God’s knowledge or realization can come to man neither through reasoning or learning nor through ritual performances like pilgrimages, fasting and keeping sacred days. None of the attempts in the ritual practice of religion will help His realization. Through devotion and prayer God’s grace (kindness, mercy) may be aroused and through that alone may He be realized. This is the great mystery of mysteries, which no man can understand. Grace comes mysteriously and in ways unexpected. Only prayer and devotion from the depth of the heart may draw it on man. For grace (prasad) other terms employed by the holy Gurus are mehar (love), karam (bounty), nadar (glance of compassion), daya (compassion), kirpa (kindness). So, this last phrase is essential in the enunciation of the basic idea of the Sikh faith.