This paper was presented in International Sikh Conferences 2004

	Part III - Realization of Akal Purakh
Narindar Singh

Haumain (ego)

	Haumain the sense of individual consciousness or feeling of separateness from other beings is God-created.  This egocentricity or individuality, I-am-ness or awareness of one’s self-existence is Haumain.  God created the world with individuation.  Under the influence of Haumain, one appears many and individual self acts as temporary partition.  The part has been separated from the whole, separation is painful.  The part wants to be one with the whole.  The creation of beings feel their separateness from other beings and cause suffering in our worldly life.  In the Almighty's design of things, sustained life or evolution is not feasible without having a centre of consciousness.  It is this ego that enables the smallest unit of life to evolve and withstand the physical challenges of environment.  The moment pressures of life threaten man's entity, self centeredness is unleashed.  Haumain is the cause of suffering in our worldly life, and is responsible for our moral or immoral conduct and destroys the mystic ecstasy.

	Human life is the struggle between the part and the partitioning element.  Naam within us yearns to be one with the universal Naam outside us.  Haumain stands in the way.  Haumain has five primary vices:  kaam (lust), krodh (anger), lobh (greed), Moh (attachment); and Ahankar (pride).  Haumain is disease, an obstacle, and a partioning - element.  “Haumain Diragh Rog Hai, Daru Bhi Iss Mahien.”  This serious disease carries a cure with itself.  If the angle of vision is changed, the many become one and the partition or wall of falsehood disappears.  By adopting the Naam-oriented attitude sight is restored.  When such an attitude becomes permanent the individual self feels a part of the universal Self and results in undisturbed peace.  It is the spiritual life of man that alone can attack the problem of Haumain.  The ultimate essence is Naam.  To reach Naam we must transcend Haumain.  The Guru prays, “I seek Thy Grace, dispel my lust, anger, attachment, greed, and pride.”

Gurmukh (The Ideal)

	The Guru describes Gurmukh (God-centered human being) the ideal in Sikhism.  Gurmukh is not only possible, but is also aimed at.  Human being has the potentialities of developing a higher level of consciousness and has the destiny and opportunity to meet God says the Guru.  There is an ascending order of creation, form, and evolution.  Human being has the capacity to rise from Manmukh to Gurmukh.  Gurmukh’s love of God is transformed into God’s love for human being.  Therefore, Gurmukh is linked to Naam and stands for active participation in the world.  Gurmukh accepts total social responsibility and acts as an instrument of Naam in righteous activities.  Everyone is to be raised to the level of superhuman and treated as equal.  The aim is to be instrument of God and to fulfill the object of evolving superhuman and making this world into a beautiful and quality-full place of superhumans – to create God’s kingdom on earth.  These God conscious human beings are only up to the Region of Creativity which is immanence but never beyond it, i.e. not in the Region of Truth “Sach Khand vase Nirankar (God resides in the region of truth)”.  In the attributive aspects Gurmukh becomes the instrument of His will and of His Progressive creativity.  The training and transformation of Gurmukh has to be in this world and not outside it.

	It is recited in Guru Granth Sahib that nothing happens without the Grace of God.  Hukam, Will, and Grace of God are basic to Sikhism.  Human being is not and can never be God although he or she can be instrument of His will.

Reason and Intuition
	
	God remains incomprehensible, we may not wholly comprehend Him, we may partially apprehend Him.  Guru makes this knowledge dependent on the grace of God.  But when this knowledge comes it does not come through senses or the intellect.  The medium for it is intution.  God is described as Anbhau Prakash – intuitively known.  It is the heart which receives God and not the brain.  This intuitive knowledge arises from an intimate fusion of mind with reality.  It is the awareness of truth of things by identity.  The disciple who carries on an intelligent search for truth progresses and one who is merely dogmatic and who sticks unreasonably to his views perishes.  Both intellect and intuition belong to the self.  While the former involves a specialized part, the latter employs the whole self.  The two are synthesized in the self and their activities are independent.  Reason is a harmonizing, controlling force rather than a creative one.  Anbhau – intution and Bibek Budhi – discriminating intelligence are two instruments of knowledge.  The former guides and the latter assists.

Naam Marga

	There is both theoretical and practical aspect of a religion in the Vedantic tradition.  Sidhanta is philosophical aspect and Marga is the method of living that philosophy.  In Sikhism Naam Marga is the theoretical side and Wismad Marga is the practical side.  The distinction is in name otherwise they are the two aspects of the same process.
	
	Wismad or wonderful bliss (Anand) is the aesthetic feeling of wonder.  In Wismad the individual experiences indescribable intensity of wonder and joy.  Anubhav (intuition) feels quite at home.  The whole, the experience, the experiencer, and the experienced is one linked unity.  It is aesthetical insight leading human being through appearance to reality through world to God.  The feeling of this transcendental experience, a feel of wonder and joy is Wismad and it is indescribable.  In this state, the distinction between God and His attributes is lost.  Then God is Wismad, the world is Wismad and the self is Wismad and all three merge into Wismad.  

	Gurmukh's mind is towards God, Gyani is the one who has knowledge, Brahmn Gyani is the one who has realized God.  Such a man does not fear anybody nor does he frighten anybody. Mind is capable of good and evil but soul is not.  When soul becomes dominant then the attachment of mind with the world is lost.  The soul remains unaffected and the mind stays in tune with the soul.  All individual’s actions are guided by Bibek Buddhi in contemplation.  Then he or she becomes Jiwan Mukt - enjoying perfect release while living in this world.

	When the individual will is attuned to divine will.  Then all activities of life are performed without any mental conflicts.  Human being feels one with God and becomes a resident of Begam Pura - Sinless and Fearless colony, Abchal Nagari - Everlasting city - the kingdom of God.  The worshipper always prays for God’s grace and does not expect anything as a necessary fruit of their labours.  A Sikh does not do anything without first offering an Ardas - prayer requesting Akal Purakh  to be with him or her at every step.  A Sikh goes to Satsang - Holy Association and listens to Kirtan.  The sacred music speaks of an intense yearning of heart for the divine which is in human being and not in the temple or scripture, nor in images and symbols.  Gurus insisted on Naam Japna meditating on God’s name, Kirat Karna earning an honest living and Wandke Chakna to share earning’s with fellow beings.  These three aspects constitute Guru’s Naam or Wismad.

	There are five stages of development in the evolution of individual's inner consciousness.  This is the process of transformation which allows the individual to achieve enlightenment through the framework of progression from the self to Naam.  The lowest region is Dharam Khand (the sphere of law).  It is the material environment of human being.  In this region human being looks upon things as created by God.  The second stage is Gyan Khand which is the region of reflective imagination.  What is perceived by the senses is extended in its vastness.  The third stage is Saram Khand, the region of creative imagination.  In this realm God's attributes of beauty - the vision is revealed to human being, and he or she sees the infinite creativeness of God.  The fourth is Karam Khand the region of Grace.  Here the development of mental outlook has the divine grace, and the divinity itself.  The attribute of the realm of grace is Hukam (Will of God).  The fifth and the last realm is Sach Khand (the realm of Truth) - the realm of Supreme Being - the metaphysical Reality.  In Sach Khand human being's will is in tune with the divine will.

Grace

	The sovereign bliss of grace-being absorbed in the Divine Light is related to the law of Karma – the docrine of retribution of deeds.  Grace is shrouded in divine mystery.  The greatest blessing is devotion to the Divine Name.  To attain union with the Supreme Being is the truest bliss.  Wherever in Gurbani purab likhiya (pre-recorded) term is used, the implication is retribution for deeds recorded in destiny in accordance with Hukam.  Grace is Divine mystery and beyond human reasoning.  No amount of austerities, no amount of intellectual search or performance or ritual can force it out of God’s hand, yet without prayer, humility, wakefulness in the way of God, grace may not come.  The path to attain it is hard, long and yet the result is in God’s hand.  Liberation and grace grows from devotion to Akal Purakh.  To fall on God’s shelter in humility inspires inducement to prayer, that opens the gateway to grace.  While the law of Karma, operating under Hukam - the Divine Will is supreme, yet through loving devotion this law  may be transcended.  Or a deeply mysterious aspect of the same law, grace overflowing like rain from heaven, may overwhelm the devotee.

Gurus' Views of Realization in Hinduism

	The Guru did not approve of dualism as practised by Bhaktas in Hinduism and their belief in avatars and idol worship in Bhakti.  Remembrance of God in Bhakti degenerates to mechanical repetition and Guru condemns it.  Guru tries to combine Bibek Budhi (rational discrimination) with Bhao - feeling.

	Guru considers Sankara's Gyan Marga intended only for intellectuals and masses have no place in it.  It does not mould the practical life.  The Guru does not attach importance to such knowledge.  True knowledge is in realization of God within us.  The realization of the Real is not an intellectual understanding of the universe but it is a living experience of unity of one within and the one without including the whole self.  This knowledge tends to pretensions and hypocrisy.  Gyan Marga leads to Sanyas and renunciation from household life.  Guru says life is charming and body is beautiful, those who appreciate workings of God enjoy it.  Those with whom God is pleased, they participate and enjoy all these gifts of the Lord.

	Guru fundamentally objects to Karma marga.  According to Guru no action can be performed without the idea of Haumain.  Guru aims at change of attitude.  All actions be dedicated to God and performed depending upon His grace and be free of desire.  The yogi kills the body by ascetic exercises yet the devil within-the snake-remains stinging and venomous.  Self-control is mental control and not the repression of physical activities.  Yogi assumes that the body is impure.  There is no impurity in the body.  The mind and body are pure if used with sincere heart in the service of human beings and God.  Away from God and selfish both become impure.  There is nothing wrong with our sense organs and they do not need purification by ascetic exercises.  It is their use that matters.  To give up eating and drinking is simply deceiving one’s own self.  Fasting does not bring God close to human being.

Realization in Sikhism

	The ideal life commended by the Guru is that of Grihasta (householder’s married life), engaged in beneficent activity, and keeping one’s mind absorbed in contemplation and devotion to God.  Guru prefers a householder’s married life to the life of a recluse and a yogi.  Women must not become nuns.  They must marry and without a husband the life of a women is accursed.  The pursuits by yogis were distractions.  Guru Nanak disapproved of the yogic practices and withdrawal from the concerns of humanity.  The Guru rejects the monastic or ascetic life.  The lives of Yogi, Bairagi and Sannyasi are barren, cut off from the stream of humanity, to which their spiritual experience is expected to bring benefit.  Guru Nanak expressed sorrow at the utter neglect of mankind by these holy human beings.  The true secret of renunciation lies in subduing the ego.  Instead of renouncing the world, we should renounce worldliness, instead of begging for alms we should beg love from the Lord.  The earth is a place on which a person is to engage in righteous action.  He or she is not only to save himself or herself but also to save others.

	Guru believes Bhakti is attuning the mind with love and devotion to the Supreme Being.  On this path of realization the devotee dedicates to high ideals and remain engaged in beneficent action.  Learning and intellectual feats are discountenanced.  Guru denigrates empty ritual and barren austerity.  The essence of Bhakti lies in the quest for the Divine, spurred on by love.  The heart saturated with love, finds the way to the portal of the Supreme Being.  To have lodged this quest in the heart is in-itself liberation.  Humility, self-dedication is the essence of Bhakti.  Its essence lies in throwing oneself completely on the mercy and grace of the Supreme Being.

	Guru commends Sahaj for the process of realization and spiritual ascent.  On this path of devotion, forced processes of self-purification are disallowed.  Gurbani repeatedly castigates resorting to forced austerities as a means to attain realization.  Realization in its highest form amounts to engaging in beneficent humanitarian activity.  The path of Sahaj is purely a spiritual process of contemplative meditation and remembrance of Akal Purakh's attributes in thought, word and deed.  Its essence lies in the dawning in the self of realization through prayer, meditation and devotion to God.  To the process of devotion is added performing and listening to Kirtan.  Treading on the path of contemplative meditation, while living a moral and truthful life, celestial bliss descends upon the individual, leading on to mystical vision of Akal Purakh and apprehension of divine presence in all creation.  Then this individual lives in Naam - consciousness and Akal Purakh is perceived in everyone and everywhere.

Conclusion

	The Sikh Gurus revelatory vision of the cosmic order, the nature of creation and the functioning of the universe according to divine will is the core of Sikh theology.  The Guru describes God as the Sole Supreme Being, Absolute Truth, Creator Being, Without Fear, Without Enemity, Timeless Form, Unborn, Self-Luminous, Self-Existent, Gracious Enlightener.

	Naam is dynamic immanence of God sustaining the manifest universe.  Fundamental reality is God in its transcendental state.  From this conscious state God wills.  Immanent God is Will and source of the whole creation.  As God He remains outside it and as Will He is in it.

	All creation is involved in the transmigration process.  Under this doctrine all deeds done must find retribution and individual continues in the round of births and deaths.

	Haumain (ego) the feeling of separateness from other beings is God created.  The spiritual life of individual alone can attack the problem of Haumain.  We must transcend Haumain to reach Naam.

	After passing through myriads of species an invaluable opportunity of human birth is obtained.  Haumain can be removed through creative and altruistic living.  Selfless and virtuous conduct is urged.  Only moral deeds are acceptable to God.  Use of discrimination between good and bad appears sweet to God.  Final approval will be only by the grace of God.  Human being has the capacity to rise from Manmukh to Gurmukh and accepts total social responsibility and becomes instrument of Naam in righteous activities.

	God’s knowledge only comes through intuition and does not come through senses nor intellect.  Intuition and discriminating intelligence are two instruments of knowledge.  The former guides and the latter assists.

	The Guru does not believe in heaven and hell.  To be near Naam one is in heaven.  To be away from Naam is in hell. The self in an individual is light of God.  God put the light into the body and then human being came into this world.  The human soul is indestructible and lasts after the destruction of the body.  Death is not the end of human beings, ethical values continue after death in this very world in the form of reincarnation.  The world is an arena to carry out virtuous deeds.

	Sikhism is also called Naam Marga. All activities of human being without Naam are worthless and cause bondage and suffering.  Naam affects all activities of our life.  It is moulding of the whole personality.  Naam is our whole character and pure worldly life. 

	Householder’s life is commended by the Gurus and disapproved withdrawal.  For  realization the Guru recommends the path of Sahaj a purely spiritual process of contemplative meditation and engaging in beneficent humanitarian activity.

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