MANIFESTATION FROM WITHIN

Delineating The Sargun-Nirgun Concept

Introduction:

Gurbani utilizes a plethora of metaphors, among multiple other poetic aesthetics, to reveal the extensive ranges of human intellect. The Sikh purview holds that the human intellect, cognitively emanating from human intelligence, is but a modicum of the divine intelligence binding Man and Maker in a profound relationship in which the latter creates and the former makes better. However, over time, with the influx of Pujari ideology in the Sikh praxis the salient lessons of Gurbani have been negated in favor of more fantastic and fallacious perceptions. The foremost among these principles to be neglected is the Sargun-Nirgun principle (ਸਰਗੁਨ - ਨਿਰਗੁਨ), the empirical and the indiscernible.

Regression:

Vedic theology propounds that the Sargun paradigm-the empirical-is a fallacious illusion which serves the purpose of awakening the soul to the reality of Nirgun i.e. nothingness. Put simply, Sargun is false and a mirage. Only humans of lower intellect attach themselves to it and its duality of good and bad. The Nirgun plane, total nothingness, fosters unattachment which is true salvation. The aim of mankind’s existence is to imbibe and dissolve itself into the Nirgun while fleeing the Sargun like a plague.

The Sikh View:

It must be clarified from the outset that the Sikhs Gurus rejected existent faiths to establish a new and more radical ideology which aimed to transform society. While the name of the game is not Utopia, the Sikh credo nonetheless emphasizes that man forever better himself to constantly engage worldly travails in a bid to alter it for the better. From a historic viewpoint it must be comprehended that the Gurus adopted the contemporary religiopolitical idiom to impart their revolutionary precepts. This was a well-thought out plan given that their revamping of certain terms would forever distinguish the Sikhs from other faiths given that both would share markedly different definitions of concepts naturally solidifying Sikh distinctiveness.

Sargun-Nirgun:

In light of the above, how does Sikhi envision or comprehend Sargun-Nirgun? In Japji, Guru Nanak clarifies that Creation is a tangible form of the intangible Hukam or cosmological law/will empowering the functioning of Creation. With this clarification in mind, let us proceed further with Gurbani as our guide.

ਨਿਰਗੁਣੁ ਸਰਗੁਣੁ ਆਪੇ ਸੋਈ ॥

“From the One Maker emanates the empirical (Sargun); from that same Maker emanates the intangible (Nirgun).”

-Guru Granth, 128.

While in Vedism the concept of duality disallows a personal Maker retaining interest in Creation, in Sikhi it is a transparently different state of affairs. Sargun and Nirgun are not renunciative principles as espoused by Hindu theology. Both are equally valid in Sikhi on the grounds that both have an intentional purpose behind their design.

ਨਾਨਕ ਏਕੋ ਪਸਰਿਆ ਦੂਜਾ ਕਹ ਦ੍ਰਿਸਟਾਰ ॥੧॥

“Nanak, there is one Creative power at work wherever I look. There is none other.”

-Guru Granth, 292.

Furthermore,

ਨਿਰਗੁਨ ਤੇ ਸਰਗੁਨ ਦ੍ਰਿਸਟਾਰੰ ॥

“From within the Nirgun emanates the Sargun.”

-Guru Granth, 250.

Sargun-Nirgun are not two intra-opposing compounds. Rather they are intertwined. From an ontological perspective, Nirgun is intelligence and Sargun the byproduct which emanates from within this intelligence. The intelligence is intangible whereas the byproduct, as per established Hukam, is tangible.

ਅਨਿਕ ਭਾਂਤਿ ਹੋਇ ਪਸਰਿਆ ਨਾਨਕ ਏਕੰਕਾਰੁ ॥

“The one universal intelligence, the one universal energy permeates the entire Universe Nanak.”

-Guru Granth, 296.

ਨਿਰਗੁਨੁ ਆਪਿ ਸਰਗੁਨੁ ਭੀ ਓਹੀ ॥ ਕਲਾ ਧਾਰਿ ਜਿਨਿ ਸਗਲੀ ਮੋਹੀ ॥

“One sole constructive will permeates the tangible and the intangible. Whatever the will, it manifests so.”

-Guru Granth, 287.

As the above line clarifies, whatever the will so is the intelligence directed and the ultimate result fashioned.

True salvation is not renouncing the Sargun for some convoluted Nirgun. Rather, it is comprehending the profound relationship between what we experience and the intelligence which leads us towards the experience and comprehending it ipso-facto.

ਸੂਖਮ ਮਹਿ ਜਾਨੈ ਅਸਥੂਲੁ ॥

“An individual who comprehends that the visible emanates from within the invisible; that the material comes from the immaterial-that individual is indeed wise.”

-Guru Granth, 274.

How do we witness our indiscernible intelligence in play? The formula is provided by studying Creation itself:

ਨਾਨਕ ਕਾ ਪਾਤਿਸਾਹੁ ਦਿਸੈ ਜਾਹਰਾ ॥੪॥੩॥੧੦੫॥

“Nanak’s Maker’s works are visible all around for they are the Creation which we are a part of.”

-Guru Granth, 397.

It is how we utilize our indiscernible intelligence which provides evidence of its potency. And what does that evidence consist of? Our discernible, our manifest works.

Conclusion:

ਫਰੀਦਾ ਖਾਲਕੁ ਖਲਕ ਮਹਿ ਖਲਕ ਵਸੈ ਰਬ ਮਾਹਿ ॥

“Farid, within each and every microcosm of Creation resides the Creator. The Creator is never afar.”

-Guru Granth, 1381.

While for Farid these words consisted an explanation of the Maker’s omnipotence, in Sikhi they reflect how the supreme intelligence is in each and every facet of Creation for it has designed it. Sargun-Nirgun are not conflicted principles but rather joint metaphors in Sikhi to comprehend the dynamism of Creation. Creation has an intelligent designer who has invested a modicum of the very same intelligence in humanity. A Sikh is one who unleashes this intelligence in pursuit of selfless service and human progression.

ਸਰਗੁਨ ਨਿਰਗੁਨ ਨਿਰੰਕਾਰ ਸੁੰਨ ਸਮਾਧੀ ਆਪਿ ॥

ਆਪਨ ਕੀਆ ਨਾਨਕਾ ਆਪੇ ਹੀ ਫਿਰਿ ਜਾਪਿ ॥੧॥

“The Creator creates and observes the result. The Creator is Sargun; the Creator Nirgun. The terms describe one singular process.”

-Guru Granth, 290.

It is ludicrous to see how dimwitted Sikhs still fall for Pujari fallacies which would have them believe that the Gurus never redefined Sargun-Nirgun in light of Sikh philosophy but rather lifted the concept facsimile from archaic texts.