The Issue:
What is a comprehensive definition of Ik-Onkaar, the Gurmukhi term which articulates Sikhi’s fundamental emphasis on the exclusivity/inclusivity of Creation? The misappropriation of the term, and even the written expression posits that either it denotes one God and/or is a trifurcation of the Indic Om. Both theories do not do justice to the radical premise of what is today accepted as being Ik-Onkaar. To define it as God limits its infinite element. Sikhi articulates that the human intellect, a divine gift, is still limited in its ability to fathom quintessential truths of existence. Such an intellect has given us the noun God which connotates a totalitarian Creator divorced from Creation and only interfering to punish the non-believers.
The term Om, a fundamental premise of Indic philosophies, is supposedly the resonance which permeates Creation and emanates from within Brahman or the true reality as opposed to the illusory reality which we believe to be tactile. The so-called traditionalists among the Sikhs have focused on the On part of Ik-Onkaar to argue that On is a slight differentiation from Om as the latter denotes the existence of Creation, Destruction and Preservation. On it is contended detracts from the finality of Om. This so the Gurus could append the verb Kaar (doer) with the term and then attach Ik at the front. What emanates from this word-salad? One Creator transcending the Creative, Destructive and Preservative processes of life.
Yet Om fails to properly summarize the non-renunciative aspect of the Sikh credo as established by Guru Nanak. The supplantation of Ik-Onkaar with Ik-Omkaar further muddies waters. Nor does it conform to Guru Nanak’s revelation of a dynamic and proactive sentient Creator who retains a purpose behind designing and realizing Creation.
Our Take:
For us, the answer is within Gurbani itself.
ਗੁਰ ਕੀ ਬਾਣੀ ਗੁਰ ਤੇ ਜਾਤੀ ਜਿ ਸਬਦਿ ਰਤੇ ਰੰਗੁ ਲਾਇ ॥
“The Guru’s Bani (teachings) can only be comprehended through the Bani itself…”
-Guru Granth, 1346.
The above premise of Gurbani is significant as it underscores that the key to understanding and imbibing Sikhi is within the primary Guru Granth itself. This provides us with an organic yardstick with which to discover and experience the pricelessness of Sikh life with. We believe that as opposed to the conventional line of thought that Ik-Onkaar is a noun; it should be solely classed as a compound of an adjective and verb. Obviously, each and every section of linguistics have their own rules but we are focusing on general similarities here to establish our point. We also believe that rather than the Anglophonic rendering of Ik-Onkaar to allegedly retain proper pronunciation, it should be written down as Ikko-Aankar.
Ikko vs. Ik:
In Gurmukhi, the term is inscribed asੴ. It consists of not two, but rather three potently loaded semiotic markers. Foremost is the numeral੧ or one. This gives us the Ik (ਇੱਕ) of Ikko-Aankar. What is its significance? We believe that it denotes the singularity of the sentient Creator from whose singular infinite intelligence Creation, as we experience it and know it, emanates. Why is it significant? As emphasized above, Guru Nanak opposed renunciation of both Creation and Life. This concept was presciently explained by Guru Hargobind to the ascetic Samarth Ramdas when he delineated that Guru Nanak rejected the ways of the world and not the world itself. To this end,੧ is the precursor to the rest of the term as well as simplifying that there is a singularity of Creator and purpose beyond Creation. We exist due to a singular will and through this singular will we draw our individuality. Due to these factors, the individual and their experiential interaction with Hukam is of primary importance in Sikhi.
What of our Ikko? Where does Ko, particularly the O, fit into all this? The phonetic sound for O in Ikko is given by the Gurmukhiੳ . In the case ofੴ theੳ has an extended curvature above it denoting continuity. This gives it the prolonged O pronunciation ergo the O(o)nkaar when pronounced. The current Ik-Onkaar places the O(o) before the Nn(pronounced as Ann)kaar. We believe that Guru Nanak added a significant emphasis to Ik by making it Ikko. The reason behind this is highly instrumental in comprehending the proactivity of the Nanakian Creator. In Punjabi parlance, Ik is given double emphasis when pronounced as Ikko. From a common noun, it becomes an imperative. This concept is reinforced by Gurbani itself,
ਸਰਬ ਨਿਰੰਤਰਿ ਏਕੋ ਦੇਖੁ ॥
“All around, see it as one!”
-Guru Granth, 289.
We believe that the੧ inੴ should be pronounced asਏਕੋ thus lending the phonetic O a critical place in the entire term rather than being dismissed as some appropriated form of Om or a meaningless nasal placeholder. The Ikko we believe is the correct pronunciation as enunciated by Guru Nanak. It leaves no doubt as to the expression, singularity and state of Aankar.
Aankar vs. Onkaar:
The term Onkaar is actually derived from Gurbani. The specific composition in which it is mentioned by Guru Nanak is alluded to as the Dakhni Onkaar. The epithet Dakhni has given rise to many misconceived mythologies which hold that Guru Nanak recited it in the Onkaar temple in the South (Dakhan). Of note, the alleged Onkaar temple does not exist but in an attempt to impose non-Sikh doctrines upon the Sikhs it is now alleged that the Omkareshwar temple is the Onkaar temple. The greatest irony here is that Dakhni does not specify a location but rather a musical style. What does Onkaar mean in the context of Gurbani? The answer is provided by Bhai Gurdass in his commentaries:
ਏਕਾ ਏਕੰਕਾਰੁ ਲਿਖਿ ਦੇਖਾਲਿਆ।
ਊੜਾ ਓਅੰਕਾਰੁ ਪਾਸਿ ਬਹਾਲਿਆ।
“One (ਏਕਾ ) singular Doer (ਏਕੰਕਾਰੁ ) was shown to the world in writing. From the O (ੳ phonetically pronounced asਊੜਾ ) was deduced Onkaar(u) which was shown to be the controller of the manifested creation.”
Vaaran, 3:15.
From this we can deduce that Onkaar is a context-specific synonym for Aankaar. Whereas the prolonged phonetic Aa-as is the case withਏਕੰਕਾਰੁ -is the adjective, adding theੳ illustrates its continuity (the open semi-curvature). In this case, to avoid repetition, Guru Nanak illustrated the continuing process of Creation undertaken by the Creator through the term Onkaar. The error we make is in believing thatੴ is the sum all of Sikhi when in reality it acts as both prelude and summary. A prelude to the exposition of its nature in Gurbani, a summary of the exclusive-inclusive dynamic behind Creation. It is a term which has multiple functions. It describes the continued proactivity of its subject, the Aankaar; denotes and emphasizes its singularity, Ikko while revealing its continued creativeness in the now and hereafter, Onkaar. When all these strands are accepted and imbibed, only then can one lay claim to having truly comprehended Ikko-Aankaar-the sole purposeful Creator creating in the now and who will continue creating long after we cease to exist.
Ikko-Aankaar:
We do not lay claim to having provided the sole true definition ofੴ . Naturally, a better and more authentic meaning can be found by those more conversant with Gurbani than us. However, what we do believe from our readings of Gurbani is that Guru Nanak lent us a distinct ideology and identity for a purpose and this purpose can only be imbibed by comprehending Gurbani through Gurbani itself.