The Need for God Knowledge

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PREFACE

That man’s primary aim is to know God is acknowledged by every

known scripture. Everybody says the soul must know the Over Soul – God,

so that when the day comes, it merges with its supreme source and attains

salvation or the man rom the cycle o lie and death. !ut when it comes to

knowing the "lmighty in actual sense, most o the religious guides whom we

approach or this purpose declare that it is an impossible task because God is

ormless and invisible. They, however, suggest some or the other eorts –

rites and rituals, through which one may hope to reach the Supreme !eing.

The Sant #irankari $ission lourishing today as a spiritual movement

across the globe declares that God has always remained a perceivable entity.

% &hruva could know rom #arad in Satyug 'the Golden "ge(, )ing *anaka

rom "shtavakar in Treta 'the Silver "ge(, "r+una rom ord )rishna in &wapar

'the !ron-e "ge( and numerous saints like )abir, avidas, $eera and other

during this )alyug 'the %ron "ge( rom their respective $asters, why should it

not be possible or the present day man to know the God he worships/ The

only eort one has to make, the $ission says, is to approach a perect

spiritual master. #o wonder, #irankari !aba reveals God to every seeker

who approaches him.

The author o this book is one o such seekers who approached

#irankari !aba and attained the knowledge o God. Ever since, he has been

e0periencing this divine boon in his day1to1day lie. "ter 2$atter and #on1

matter’ and 2The $ainstream o Spirituality’, he has written this comparatively

small book 2The #eed or God1knowledge’ to highlight the great advantages o

knowing the "lmighty or reali-ing the 3ltimate Truth. 4e has, o course, not

orgotten to emphasi-e that one can know God only with the benign grace o

Satguru, the True $aster as against any kind o rites and rituals which by

themselves remain utile without the knowledge o the One whom we seek to

worship.

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The message o the book is very clear and complete. %t seeks to

assure every seeker o Truth that the 5ormless One '#irankar( is very much

accessible and one must seek to know 4im – not without reason, o course.

On behal o the 6ublications &epartment and on my own, % heartily

congratulate the learned author, who is a leading member o our Screening

7ommittee or !ooks and $anuscripts, or this valuable addition to the

$ission’s literature. $ay Satguru !aba 4ardev Singh *i $ahara+ bless him so

that he continues to serve the $ission, particularly in the ield o literature,

with greater and greater -eal.

Kirpa Sagar $ember %ncharge 6ublications

&elhiSeptember 8, 9::;

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THE NEED FOR GOD-KNOWLEDGE

%n the present age, people are so much used to materialistic way o lie

that i one talks to them about God and the need or getting 4is knowledge,

there is invariably a cold response. %n the ield o religion people are normally

satisied with routine type o ceremonies and one rarely eels the necessity to

know God. $any a time, people even argue that they have every comort in

lie and what more shall they gain by knowing God/ So, to create an

awareness about the necessity o God1knowledge is a great problem. Still

greater is the problem o creating urge or God1knowledge. %ronically, it is

such a ield where this need is elt only ater actual God1knowledge has taken

place. Then, not only one eels remorse but also repents as to why he or she

did not get it earlier.

Craving Itself a lessing

3ndoubtedly, God1knowledge is a blessing. Even the curiosity and

craving to know God is a blessing. %t cannot arise on one’s own. 5or e0ample,

on his own a child may not be interested in studies or the reasons that he

does not know whether the re


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=ater, "ir or "kash 'Sound(. The organism as a whole is enlivened and

energi-ed by consciousness. =hen consciousness 'God1element( leaves, the

organism is dead. "t the level o physical organism, i any one o its

constituents is depleted, we eel emergent need to replenish it. 5or e0ample, i

we are short o water, we eel thirsty and we eel the need or taking water.

Same is the case with other constituents like "ir, 5ire, Earth and "kash

'Sound(. "s consciousness 'the God1element( is not a direct constituent o

the physical organism, the sel does not eel any urgent craving o receiving

God1knowledge i.e. knowledge o 7osmic 7onsciousness. "nother e0ample is

cited to clariy the point. 6etrol is to start and operate a car – but is not a

!"nstit#ent part o car as such. Same is the case o consciousness. %t is not

re

4e passes it on to whomsoever 4e chooses.

"di Granth 16age @;A

bgq fije fivkyk [kle dk tS HkkoS rS nsbZA

"nd

=ithout the True $aster

ove springs not

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#or the dirt o ego goes.

"di Granth 16age B:

"gain

#o man knoweth the son, but the ather, neither

)noweth any man the 5ather, save the son, and he

T" $%"&s"ever t%e s"n !%""ses t" reveal %i&'

St. $atthew in #ew Testament 88.9A

Graciously have % shown you,

O "r+una, this supreme orm CC.

Gita 881;A

e;k çl=su rcktq Zusna :ia ija nf'kZreke;ks!kr" A rstkse;a fo'oeu#rek$a ;#es on#;su u g%&ioZe"AA

D5or it is by Grace that you have been saved,

Through aith, and this not rom yourselves>

it is the git o God> not by works,

so that no one can boast.

Ephesions 91F

"nd also

The sel cannot be attained by instruction nor by intellectual power, nor

even through much hearing. 4e is to be attained only by the one whom the

Sel chooses. To such a one the Sel reveals 4is own #ature.

)atha 3panisad 99H

uk;ekek ço(usu yH;ks u es)k;k u cgquk *qrsuA

;esoS%k o+,kqrs rsu yH;-r-;S%k vkek foo+,krs rua -oke"AA

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"nd also in )oranI

"nd it was not vouchsaed to any mortal that all should speak to him

unless 'it be( by revelation. 4e sendeth a messenger to reveal what he will by

his leave.

"sh1Sura ;91J8

One cannot love God on one’s own,

% God wants, then love can sprout>

"n e0tinguished lamp is lit,

Only i the Guru so desires.

"vtar !ani 18BF

vi,kk yk;k .;kj u y/!s jc ykos rka y!nk 0A cq1;k gks;k n2ok ysdj !q3 t!kos t!nk 0AA

So it is the Grace o the True $aster 'Satguru( which creates the

circumstances as well as the mental receptivity whereater the seeker meets

him and begs or the knowledge o God which satisies the primary aim o

human lie.

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W%at is G"()

4aving elt the urge o God1realisation, we naturally come to the ne0t

stage as to what God is. et us be clear about the concept and then it will be

relevant to consider as to why we need God1knowledge and what type o

beneits we get out o it.

!y God is meant the basic and the 3ltimate Element o the 7osmos. %t

is 4e who has maniested the entire phenomena. 4e alone sustains the

creation and dissolves it as and when 4e wishes. That way, God is both 4is

5ormless aspect as well as the entire creation, the ormed aspect. 4e is all1

inclusive. "s 5ormless, 4e is the basic and the subtlest Element. 4e pervades

every pore o 7osmic $atter. To deineI

God is One and without 5orm>4e is ob+ective E0istent>

" Substance> Supra1psychic>

3nchangeable> Timeless> %ndivisible>

"1moral>

"1religious>

"ll1pervasive,

%ndependent o human ideation>

)indred to and identiiable

with organismic consciousness>

6erceivable and instantly sharable

without any pre1condition.

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The main important point in this regard is that God is not a eeling or a

psychic state built out o intellectual or philosophical musings. 4e is also not

an ethical principle or a matter o more aith. 4e is, as the above deinition

says, an E0istent and an Ob+ective !eing who shall always remain even i all

the species and material phenomena o the universe vanish. Even i we eel

and believe in 4im or not, 4e e0ists in 4imsel all the same.

The mental level and the intellectual evolution o human beings is not

relevant to prove the entity or e0istence o God. 4is is also not a pro+ection o

human wisdom as there is a notion o some philosophers in this respect.

4owever, independence o human ideation or 4is being beyond the psyche

does not mean that 4e is irrelevant to human organism. %n act, as 5ormless

Ob+ective E0istent, 4e is transcendental and as consciousness, 4e is

immanent in the human organism. %t is because o this immanence that God

as 7osmic 5ormless E0istent is identiiable with Organismic consciousness.

The e0perience o God is possible to man as the human brain has the

in1built capacity to perceive God i a knower o God introduces 4im to a

seeker craving or 4is knowledge.

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W%at is G"(-*n"$le(ge)

"ter the concept o God is clear, then the ne0t point automatically

comes as to what God1knowledge is and how it happens/ =e all know that

all knowledge has essentially three components. One, who wants to know,

second what is to be known, the third is who knows about that ob+ect. %n case

o God, 4e is always present as an Ob+ective E0istent. The only two

remaining conditions need to be ulilled. The knower o God and the one who

wants to know should come ace to ace. The seeker as usual is to ask the

knower o God to grant him the knowledge o God. This is what the 4oly !ible

says,

"sk, and it shall be given to you>

Seek and ye shall ind>

)nock and it shall be opened unto you.

St. $atthew A1A

God is already present but is not known or seen by the seeker. The

knower introduces God and shows 4im by pointing out with his hands as to

what God is and how 4e is near and all around.

The #aam o the ord is the pearl and ruby,

The True $aster t""* "#t %is pal&

An( s%"$e( t%e L"r( as s#!%

T%e eg"!entri!+ being unortunate,

"ttained 4im not.

"di Granth 1 6age FF:

jruq tos g: ykyq gfj ukek !q fj dkf4 ry2 fn[kykbvk AHkk!g2,k eueq f[k ug2a y2vk f=,k vksyS yk[kq 5ikbvk AA

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andThe #aam o the ord is the priceless +ewel

=hich the perect $aster possesses>

To one who is dedicated

To the service o the True $aster>

The +ewel o L"r( is reveale(+

An( &anifeste( ,ef"re %i&'

"di Granth 1 6age ;:

ukeq veks ydq jruq gS ijs lfr!qj ikflA

lfr!q j ls oS yf!vk df4 jruq nsoS ij!kflAA

"lso

The 6erect $aster showed me the ord

"t hand and ace to ace

"di Granth 1 6age 89A ijS !qfj gnfj fn[kkb;kA

"lso=ith the blessing o my Guru

% am seeing God as Such "vtar !ani – J

vi,ks !q : n2 cf['k'k lndk fuja dkj ua os fjgkaA

%t is not a mere eeling o God. %t is actual sight and directly envisioning

God as the 5ormless, ob+ective E0istent. To e0plain urther, the 7osmos has

two aspects> $atter and #on1$atter. The $atter consists o Sun, $oon, Stars,

Earth, =ater, 5ire, "ir, "kash 'Sound( and Sel '*iva(. #on1$atter is other

than these nine entities. %n knowledge o God – these nine entities are seen

encased or enclosed in #on1$atter portion o the 7osmos. $atter and #on1

$atter are e0plained and shown separate rom each other. !oth are contra1

distinguished rom each other. These nine portions called $atter are sub+ect

to Time and Space> whereas the #on1$atter portion is beyond Time and

Space. $atter is characteri-ed by orm, colour and motion> #on1$atter is

ormless and without motion. The #on1$atter portion is what the prophets and

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Satgurus call God, the 3ltimate eality. "ll the prophets have mentioned it in

the scriptures ater e0periencing this very Entity. 5or e0ampleI1

)now $atter e0isting in the subtlest Element.

"di Granth 1 6age 9A;

l[ke efg tkuS vl6kyA

This subtlest Element in 7osmos is #on1$atter God, it is 5ormless1#ir1

akar. =hen ord )rishna introduced this #on1$atter 'God( to "r+una, %t is

described>

There in the body o the God o gods,

6andava then saw the whole universe

=ith its many divisions e0isting together in the One.

'The Gita( 7hapter 88 – 8H

r=Sd-6ka t!d+-ua i7foHk8eusd)kkA

vi';9s onso-; 'kj2js ik,o-rnkAA <

The !ible stresses that God is to be known as Spirit '#on1$atter( only.

They that worship 4im st worship

4im in Spirit and in Truth.

St. *ohn ; 1 9;

On this point #irankari !aba "vtar Singh *i saysI

The knowledge o God blessed by the Guru

Reveals t%e %"&e "f G"( t" %#&an ,eings+

The knowledge o God blessed by the Guru

6uts the human beings on the path o salvation

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"vtar !ani – ;9

ku !q: nk bulkuka ua jc nk >kj fn[kykank 0A ku !q: nk bulkuka ua eqf?r ekj! ikank 0AA

See how God as #on1$atter '#%1")"(,

6ervades the whole o space.

"vtar !ani 188

Hkjij [kykaok v#nj os[kks ilj2 cS @s tks nkrkjA

So, to have this vision where one sees $atter encased in God called

knowledge o God, mere eeling, based on hearsay inormation about God, is

not God1knowledge. "lso the aith based on concepts about God evolved by

mankind rom time to time is also not knowledge o God which is a cosmic

substance containing the whole o material phenomena in 4is cosmic

e0panse.

God1knowledge enters the organism rom outside. God is outside and

omnipresent, the knower o God 'Satguru( is also outside. =ith the blessing

o Satguru, God possesses the organism in such a way that organismic

consciousness gets identiied with it. This is an act o condescending grace o

the $aster and not a result o any eorts by any eorts by the organism. #o

amount o mental, physical or intellectual actions can make the individual

consciousness ascend upto God. #o aculty in the organism can catapult or

uplit the individual consciousness to rend the veil o illusion and make it

transcend $atter. %t is all a pleasure o the 3ltimate eality 'God( to choose

any organism and make it a vehicle or its e0pression. "ll prophets have total

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consensus on this count. E0perience and encounter o God is purely an act

o Grace o the True $aster. ord )rishna saysI

DGraciously have % shown you,

O "r+una, this supreme orm.

Gita 881;A

e;k i7l=su rcktqZus na :ia ija nf'kZreke;ks!kr" A rstks e;a fo'oeu#rek$a ;#es on#;su u n+%&i oZe"AA

"nd in !ible it is saidI

D#either knoweth any man the 5ather,

Save the Son, and he to whom so ever

The Son 7hoose to reveal 4im.

$athewI 8819A

So, knowledge o God is never a result o mental evolution, but a

sudden revelation courtesy the True $aster 'Satguru(. %t devolves rom

without and enters the organism. The "di Granth also conirms this that God

is e0perienced 2at hand’. To

4e is couched in the being o all>

He is at %an( an( ar"#n( ea!% "ne+

Ket one inds 4im not and knows not 4is taste>

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ENEFITS OF GOD KNOWLEDGE

This perception o God irst enters, as a cosmic e0perience, in the

intellect o the seeker. %t is a new and uni


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8. SELF- KNOWLEDGE

God as ob+ective E0istent and 7osmic 7onsciousness is the cosmic counter

part o individual sel. The sel realises its own nature by knowing 4im. The

God is the macro1source o which the sel is the micro1part. One can never

see his ace on his own in the mirror. The mirror alone relects one’s ace.

Similarly, when the God in all 4is 7osmic E0panse is maniested, the sel

realises itsel in the cosmic counter1part. This is the only correct and natural

method o sel1knowledge, D)now Thy Sel is thus accomplished by irst

receiving the vision o 7osmic 5ormless Substance. %t is not a simple

knowledge without implications. The vision o the cosmic counter1part makes

the sel identiied with it. =ith continued contemplation and practice, the sel

becomes one with the 7osmic One, and imbibes all its merits. "ll the


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9. SENSE OF ORGANIC ONENESS

"ter the sel has known and identiied itsel with the cosmic substance,

the second eect is that the Sel comes to possess the sense o organic one1

ness with the cosmos as a whole. Science has established that the 7osmos is

one, interdependent, and integrated whole. %t is not a chaos or chance

developments. Everything is a part o the overall system and nothing is in

isolation.

&espite this scientiic knowledge o organic one1ness, the human mind

does not unction in the conte0t o this organic unity. The intellect saysI

27osmos is One’, but mind, and the sense1organs don’t relect this oneness in

day1to1day lie. 5or e0ample, scientists very well know that the cosmos is one

and inter1dependent, but there is no e0ample when a scientist went to the

masses and preached oneness o mankind. &espite scientiic development,

we see the rise o religious undamentalism and communalism based on the

supremacy o respective religions, castes, and communities. This shocking

dichotomy is staring at us. The civilisational clash based on religion and

culture is threatening the world peace with all its ury. Oneness o cosmos is

no longer being translated into a practical human ideal. %n act it stands

proved that oneness o mankind is not an automatic implication born out o

the concept o integrity o the 7osmos. This is only an intellectual theory

which does not percolate to the recesses o human mind. The mind does not

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clutches o the mind and enables it to control it properly. =ith the realisation

o Truth, the intellect is blessed with the power to control and discipline the

mind. The knowledge o God supersedes all the e0isting philosophies and

e0periences gained by the sel .The knowledge o the 3ltimate eality

reorientates the mind and all its e0isting views and belies are reshuled in the

conte0t o the 3ltimate E0perience. The mind no longer subscribes to the

social and the material reality alone but becomes an instrument o the entire

cosmos. The whims o mind give way to the principle o oneness. %t is totally

disciplined and tamed.

$an has tried various methods to control mind. One such is the system

o Koga. % we analyse the system o concentration, we will ind that in Koga,

mind is controlled by mind. !y sheer thought1control a Kogi tries to achieve

thoughtlessness. %t is a contradiction in itsel. Thought can elevate thought,

but cannot destroy itsel. %t is only when pure consciousness prevails that

thought 'mind( is transcended. %t is at the plane o consciousness that the

thinking process is suspended. 6ure consciousness is not a result o mental

concentration or some Kogic postures. 6ure consciousness is part o cosmic

consciousness and inorms the human organism. The Satguru maniests God

'7osmic 7onsciousness( and the organismic 7onsciousness inds its cosmic

correspondence in it. This plane is above mental and intellectual planes. "s

already discussed, the physical plane, the plane o senses, the mental plane,

and the intellectual plane e0ist in the ascending order. The lower can never

reach the higher plane on its own. %n this way, the plane o intellect cannot

take us to the plane o consciousness with any amount o eort.

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7onsciousness in the human organism is one with the 7osmic 7onsciousness

that is God 4imsel. =hen God, the cosmic consciousness condescends in

the organism, the embodied consciousness stands revealed and puriied. This

is the real thoughtlessness. p#re !"ns!i"#sness is p#re t%"#g%tlessness.

There is no mind, no intellect, no trace o matter. So the thoughtlessness o

Kogis is a great illusion. *ust think? The 2thoughtlessness’ achieved by

thought1control by yogi is also a thought although the subtlest one. " Kogi

with the subtlest mind has the erroneous impression that he has crossed the

mental plane. The mind deludes him. The mind at its utmost subtlety becomes

concentrated and looks akin to consciousness, although it is still a mind. The

dierence between mind and consciousness is to be understood. Only with

direct knowledge o God '7osmic consciousness( rom the Satguru, this

dierence is realised and properly brought out. %t is in transcension that mind

comes in real control.

!y receiving wisdom rom Satguru, the mind controls the evil o egoism "vtar !ani 19FH

l!q j rksa er yS ds 0g eu gadkj rs dkc ikank 0A

The mind cannot be killed4owosoever one may wish>

The mind shall kill the mind

Says #anak I =hen the True $aster is met with,

"di Granth 1 6age 8:F@

0gq euq ekfjvk uk ejS ts yks (S lHkq dks bZA

"nd

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This mind is in operation

"s per will o the ord>

"nd moves in ten directions

=ithin the twinkling o an eye>

=hen the True ord blesses

Then this mind comes in control all at once.

"di Granth 1 6age 89B:

bgq euq [ks yS gqde dk ck)kk bd f[ku efg ng fnl fEfj vkoSA tka vkis unfj djs gfj i7Hkq lk(k rka bgq euq !q jeqf[k rrdky ofl vkosAA

"lso

$ind does actions and practises righteousness>

This mind is a product o ive elements>

%nto0icated with power, mind goes craving and is ignorant,

!ut when it knows the #aam through the grace o the Guru

%t is rendered beauteous again.

"di Granth 1 6age ;8J

bgq euq djek bgq euq )kjekA

bgq euq ia( rrq rs tuekAA

lkdrq yksHk2 bgq euq ekA

!qjeqf[k ukeq tiS euq :kAA

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;( NOR3ALC4 5

The knowledge o God 'the 3ltimate eality( makes the human

organism normal and capable o ighting stress and tension. The basic cause

o tension lies in the mal1unctioning o the mind.

The mind evolves identiication with some material ob+ect and sets up

the ob+ective to achieve that. The eort is to have results within a particular

ramework. =hen the process goes hay1ware or the results don’t come as per

the e0pectations, the stress and conse


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Thus there can not be any stress or tension in a sel imbued and

guided by the 3ltimate eality. God is an ever1stable element in the whole o

the 7osmos. This stability creates the

"nd who is un1aected by +oy and sorrow>

4e alone recognises the essence o the world>

4e hath renounced praise and insult.

"nd searcheth the state o liberation>

#anak saysI This is a diicult task 'but(

are is the one who hath known this through the $aster.

"di Granth 1 6age 98@

lk)kks eu dk ekuq frvk!BA

dkeq dks)kq la!fr nqjtu d2 rk rs vfgfufl Hkk!BAA lq[kq nq[kq nks uks le dfj tkuS vB: ekuq viekukAA gj[k lks! rS jgS vr2rk frfu tf! rrq ig5kukAA Blrfr fuja nk nksF frvk!S [kkstS inq fujckukAA tu ukud bgq [ksyq d@uq gS fduga !qjeq f[k tkukAA

%n ine, or a God1realised sel, normalcy is achieved at all the

planes. "s the physi


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This development makes the sel take on an individuality o its own.

$any a time, the sel thus identiied develops a dislike or a contempt or the

religion and culture o others. This breeds not only hatred but also violence

and use o orce against others. Other human beings are not seen, as

humans like one’s own sel but as totally dierent and not worthy o respect

and love. This is the cause o riots and widespread bloodshed in the name o

religion, caste, creed, colour and nationality. " pure organism o nature, the

sel becomes an instrument o hatred and ill will. 4e turns out to be

subhuman, impure and un1natural.

God1knowledge takes the sel back to its natural pristine state and it

regains the touch o humanity. God1knowledge puriies him o all unnatural

developments and tendencies which create artiicial barriers between him and

other ellow beings. =ith the knowledge o God, he perceives that he is a part

o cosmos as all others are. There is nothing special or e0tra material1in1built

into his organismic structure. The same matter constitutes all the species. The

same consciousness pervades all the living creatures. This discovery o

oneness o consciousness and matter makes the sel see all other beings as

his own and marks the beginning o humananismI1.

5irst, God maniested Energy

"nd all men belong to #ature,

The whole world is the product o one Spirit>

=hom do we call good, whom bad/

O people, do not be lost in doubt,

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The 7reator is in the creation

and the creation in the 7reator,

The 7reator pervades all places,

The clay is one but shaped in diverse orms by the creator>

#either the deect is in the potter nor with the vessels>

The same True ord dwells in all>

"nd because o 4im everything is done>

=hosoever shall recogni-e 4im shall know 4is Oneness>

S#!% a pers"n al"ne s%"#l( ,e !alle( a %#&an-,eing.

The unathomable God cannot be athomed>

The teacher has blessed me with the divine sweet> Sayeth

=hen % saw the all1pervasive ord.

"di Granth 1 6age 8H;@18HJ:

vofy vyg u: Bikbvk dqnjfr ns lHk ca nsA 0d u j rs lHkq t!q Biftvk dBu Hkys dks eansAA

yks !k Hkjfe u Hkyks Hkks bZAA [kkfydq [kyd [kyd efg [kkfydq ifj jfgvks lc @kabZAA

ek&2 0d vusd Hkkafr dfj lkt2 lktugkjSAA uk d5q iks( ek&2 ds Hkka s uk dq 5 iks( dqaHkkjsAA

lHkq efg l(k 0dks lksbZ frl dk d2vk lHkq d5q gksbZA gqdeq i5kuS lq 0dks tkuS cank dg20 lksbA

vygq vy[kq u tkbZ yf[kvk !qfj !q n2uk e2@kAA

dfg dc2j esj2 la dk ukl2 ljc fujatuq 2@kAA

"nd "ll my sense o duality vanished>

Since my +oining the company o the saints,

#one is enemy and no one a stranger

% have developed kinship with all>

=hatever God does is accepted as good>

This wisdom was received rom the Teacher>

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The One God is immanent in all>

Seeing 4im, % eel blissul, says #anak.

"di Granth 1 6age – 89@@

fclfj !bZ lc rkfr ijkbZA tc rs lk)k la!fr eks fg ikbZAA uk dks cS j2 ug2 fc!kuk l!y laf! ge dB cfu vkbZAA tks i7Hk d2uks lks Hky ekfuvks 0g lqefr lk)k rs ikbZAA lHk efg jfo jsfgvk i7Hkq 0dS isf[k isf[k ukud fc!lkbAA

$ere talking about oneness o consciousness and matter does not in

itsel lead to humanisation. "s already said, all scientists have this knowledge,

but it does not percolate to the mental and emotional level. %normation o

oneness remains an inormation only and does not become a source o mass

action. The distance rom brain to mind is not covered by any philosophic

doctrine. The reason is that the knowledge about commonness o

consciousness is not there. 7onsciousness is the common chord that binds all

minds and organisms together. %t is consciousness that is the basis o the

entire cosmos. "ctual knowledge o this common thread generates oneness

and basic sense o kinship. This kinship makes us realise common and global

humanity. %t is thereore only when a prophet comes and reveals God that the

emotion o common bond and love sprouts orth. "ll prophets built the process

o humani-ation on the oundation o God1knowledge and 4is worship. =hen

asked or one or two main commandments or a divine human lie, *esus

7hrist had summed up as underI1

DThou shall love the ord thy God

with all thy heart, and with all thy

soul and with all thy mind. This is

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the irst and great commandment.

"nd the second is like itI

Dove your neighbour as thysel

"ll the aw and the prophets hang on these two commandments.

St. $atthew 991HA to ;:

B( RESPECT FOR OTHERS

#e0t to humanisation made practicable by God1)nowledge, another


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7). P.RIFICATION PROCESS

"kin to this humanisation is the


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knowledge makes the sel realise its original nature and thus helps it in

regaining the original purity. The dross o materialisation gets dropped and the

sel shines in pristine glory. %t is saidI

Thy N#aamN alone Oh God?

6uriies the sinners.

"vtar !ani – 9BF

ifrr iq u2r ifoGkj djnS b?dks bd 0g uke rsjkA

Oh sel?

Thou art the image o Supreme Spirit

)now thy basic origin.

God is with you,

En+oy his union with GuruNs wisdom.

"di Granth 1 6age ;;8

eu ra tks fr l:iq gS vki,kk eyq i5k,kqAA eu gfj t2 rs jS ukfy gS !qjefr ja!q ek,kqAA

God and sel are supposed to merge with each other. %n the merging

process the sel rises above mind and intellect and becomes identiied with

God. "ll dierences created by intellect and evolved by mind are wiped out

and the sel is rendered as pure as God 4imsel. %t is saidI

% one knows the 2Element’ called God

Then one is rendered pure.

#ot knowing, one is ever impure.

"di Granth 1 6age HA;

bd olrq c 1fg rk gksofg ikdAA fcuq cq 1s r a lnk ukikdA

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"nd

Serving the 6ure 'God(

One gets pure.

The dirt o ego is washed

!y the =ord o the $aster.

"di Granth 1 6age 898

tks fujeyq lsos lq fujeyq gksoSA

gBeS eSyq !qj lcns )kks oSAA

"nd

The pure One makes

Everything pure.

"di Granth 1 6age 898

fujey rs lHk fujey gks oSA

"gain

)nowing the 6ure One rom the $aster,

The organism becomes pure. "di Granth 1 6age JA

!qj rs fujeyq tk,k20s ns g lj2:AA

The True $aster being the knower o God and one with 4im, is the

only pure being on earth. 4e is the irst citi-en o the universe. 4e gives the

knowledge o the 6ure One i.e. God and thereby his disciples become pure.

"ll beings other than the True $aster'Satguru(, are impure whatever worldly

attainments or


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=ho is ininite and without dimensions.

%mpure are the kings o the world>

%mpure are day and night>

%mpure are the thirty days o the month>

%mpure is pearl and the diamond.

%mpure is air, water and ire>

%mpure is Shiv, Shanker and $ahesh

%mpure are the religious adepts,

Seekers and garbed ones>

%mpure are the yoga practitioners

"nd the adepts with mailed hair,

The body is impure alongwith the sel>

Says )abir> Those selves are approved,

=ho know the 6ure One

5rom the immaculate $aster.

"di Granth 1 6age 88JF

eS yk c7gek eSyk banqA

jfo eSyk gS eS yk (a nqAA

eS yk eyrk bgq la lk:AA

bdq gfj fujeyq tk dk var u ik:AA

eS ys c7gekb ds bZlAA

eS ys fufl cklqj fnu r2lAA

eS yk eksr2 eSyk g2:AA

eS yk iBuq ikodq v: u2:AA

eS ys flo ladjk egslAA

eS ys fl)k lkf)kd v: Hks[kAA

eS ys tks !2 ta!e t&k lgs frAA

eS y2 dkbvk ga l les rAA

dfg dc2j rs tu ijokuAA

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fujey rs tks jkefg tkuA

The True $aster is the symbol and barometer o purity. 4e has no

egoism and being one with God is every inch true and pure. 4is disciples

ollow him and get their minds puriied by submitting to the True $aster.

F( PHILOSOPH4 OF ACTION5

"nother point regarding God1knowledge is that it makes a human being

atonce action1oriented and most practicable. The knowers o God don’t brood

over the past, they live in the present. They do learn lessons rom the past,

but don’t take the ailures to heart. They act and work with whatever capability

they are endowed with. %mmersed in God, and contemplating on the True

ord 'who is the actual doer and director in the cosmos(, they leave the ruit to

4im. So, whatever the results, they accept them with calm resignation and

total submission. %t is not atalism or they did not resort to possesses or in1

action. They have ull aith in the ord who possesses cosmic intelligence and

keeps the welare and well1being o every one in mind. Only those ruitions

ollow which are o use and o relevance to the ollowers.

Then, the knower o God does not get entrapped in the cobweb o

materialism by unnecessary day1dreaming and living in ool’s paradise. 4is

thinking is practical and action1oriented and not merely wishul without any

corresponding practicability. To

To brood and crave over the past is an illusion '$aya(

To waste time in day dreaming is an illusion> "vtar !ani1 FJ

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The best thing is that the prosperity thus ac


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row over 2names’, taking one 2name’ as superior and dierent rom the other,

then surely when the element o 2water’ is placed beore them, they will eel

ashamed o their ignorance. Similarly i 2God’, 2*ehowa’, 2"llah’, 2%shwar’ or

2"kal 6urukh’ are dierent and belong to dierent set o people, then surely

these so1called entities are not

o? This, your religion is one religion

"nd % am your ord, so worship me.

"l "mbia 981@9

Sri Guru #anak &ev *i says in the "di Granth>

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enounce all doubts

7ontemplate on one God alone,

Says #anakI This is the eternal religion

"di Granth 1 6age 8@B

rft lfHk Hkje Hkftvks ikjc7geqA

dgq ukud v&y bgq )kjeqAA

The am 7hrit $anas saysI

There is no religion e


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#o religion is greater

Than to perceive God at hand.

"vtar !ani 18J;

jc ua gktj uktj rd,kk bl rksa o" k )keZ ug2aA

%n the 4oly !ible, the same One God is talked about. %t is not a God,

e0clusively or *ews or the ollowers o 7hrist. To H9

So it is one God, common to all the religions. Take away one God, the

remaining portion is nothing but a utile collection o rituals, symbols and

religious practices created and evolved by human beings rom time to time.

"ll the our Medas gloriy this Timeless One,

The si0 Shashtras and the Gita

$ention this 5ormless Moid>

%ts glory is enshrined in the Guru Granth,

"nd in )oran is preached the Sel1same God>

%n the !ible, none other than one God is related.

4undred wisemen think alike,

#one knows the secret o this God,

Says "vtar? =ithout the perect $aster,

)nowledge o God is not attained.

'"vtar !ani( Shabad #o.9;@

(kjs osn .k0 ;'k !kou b?dks 0l vdky2 nkA

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5C 'kk-= rs !2rk v#nj ftdj gS 0ls [kky2 nkA

!q : !7#6k fo( efgeka bln2 fo( dqjku 0gnk ij(kjA

fo( vat2y o2 jc ns ck1ks a gksj fdls n2 ug2a !qErkjA

lkS -;k,ks rs er b?dks Hks n 0dnk dksbZ ikos ukA

dgs vorkj fcuk !q j ijs ku 0l nk vkos ukA

"s we have seen, religion has been reduced to a mere set o symbols

and outer mode o worship. %t is proceduralism, which primarily dierentiates

one religion rom the other. %t is clear to all that in every religious place

belonging to a particular religion, a particular procedure with a particular name

o God is used or worship. Even i God is one, 4is name has to be the one

i0ed by the traditional procedure o worship in that religion. 5or e0ample, a

$uslim cannot worship and invoke "llah by entering a 4indu temple> a 4indu

cannot go in a Sikh Gurudwara and sing the praises o am> likewise a Sikh

cannot enter a mos then the 7hristian cannot

sit in a 4indu temple and sing the praise o God. To

% a Sikh goes in the $os

" 7hristian cannot sing 2God, God’>

=hile sitting in a temple,

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The perect $aster ends all disputes

O caste, creed and community>

Says "vtar? 4e makes people o all castes

To sit together at one place.

"vtar !ani – 9:J

ef#nj ns fo( eqf-ye tk ds dyeka ug2a lq ,kk ldnkA

fg#n tk ds !q:Ikjs jke jke ug2a !k ldnkA

ef-tn v#nj ts fl[k tkos okgs!q: ug2a cq yk ldnkA ijk lr" !qj tkr ikr ns 1!s lHk fe&ka nk 0A

dgs vorkj 0d (kSgqa o,kZ ua b?dks 6kka fc@kank 0A

%t calls or an analysis as to why is it so/ %t is because more than

worship o one God, it is the name o God and the mode o worship which is

all important in all religious places. So the organised religions, with their

procedures and places are the very centres where mankind is being divided

and educated to be communal, anatic and undamentalist.

=ith the imparting o God1knowledge, the $aster who reveals 4im

coins a new name or God and a separate procedure o worship, which is

acceptable to all the people on a universal scale. %n the place o worship or

congregation, there is nothing which debars a person to come and participate

in the devotional activity. This is a ma+or development to resurrect a new inra1

structure or acilitating worship on a global basis. This way, God1knowledge

becomes instrumental in bringing all persons with diering cultures and

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religious clerics and nurtured by intellectuals o dierent religions. One God

and prophetic brotherhood is the reality down the ages.

Says )abirI % am the child o both am and "llah.

"nd all the prophets and Gurus are my own.

"di Granth 1 6age 8H;@

?c2: ia!jk jke vyg dk lHk !qj i2j gekjsAA

"nd >

Same is the spirit 'ight(

Same is the procedure to reveal 4im>

Only the physical sel o the $aster changes.

"di Granth 1 6age @BB

tksfr vksgk tq !fr lkb lfg dkbvk Es fj iy&20sA

ord )rishna SaysI that the teacher and God1knowledge are a

continuing entity.

% taught this immortal Koga to Mivaswan 'Sun1God(

Mivaswan conveyed it to $anu> '4is son(

"nd $anu imparted it to %shwaku '4is son(

Gita ;18

bea foo-ors ;ks!a i7ks8okugeJ;;e"A

foo-ok#euos i7kg euqfjokdosKc7o2r"AA

"lso

The same ancient Koga has this day

been imparted to you by $e>

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"l 1 "h


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God is 2E0istent’, 27onsciousness’ and 2!liss’. God1knowledge means

direct perception o God as e0istent1element, atonce one, all1pervasive and

all1inclusive. This Element being 7osmic 7onsciousness attracts the element

o consciousness rom within the human organism. This way, the sel rises

above mental, physical and intellectual plane and merges with the plane o

7osmic 7onsciousness. "t this plane, there is total bliss. !liss symbolises the

transcension o the sel above mind and matter and to be one with the 7osmic

7onsciousness. The consciousness in its originality and purity is a bliss in

itsel. !liss is a blessing and can accrue to any organism when it gets God1

knowledge and practises contemplation o the 5ormless God.

Every element has its own nature. "ter humanisation and

normali-ation, God1knowledge makes the mind atonce natural. This is called

the stage o transcendental e

=here there is neither any sun nor shade>

#either is there any creation nor dissolution>

There is neither lie nor death>

#either pain nor pleasure>

Only absolute trance prevails and no duality>

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Such wondrous, O men, is the state o E

This state cannot be weighed>

#or is it e0hausted>

#either is it light nor heavy>

#either it has ups nor downs>

#or night nor day e0ist therein>

#either is there water, nor air, nor ire>

"t this state the True $aster abides>

%n such a state, the ord,

unathomable and unreachable

"bides in our inmost sel>

4e is attained through the grace o the $aster>

Says )abirI D% am a sacriice to my $aster

"nd am continuing to live in the society o saints.

"di Granth 1 6age HHH

rg ikol fla)kq )k i ug2a 5g2vk rg Brifr ijyB ukg2A

t2ou fejrq u nq[kq lq [kq fcvkiS lqau lekf)k nksF ug ukg2A

lgt d2 vd6k d6kk gS fujkj2A

rqfy ug2a (4S tkbZ u eq dkr2 gyqd2 y!S u Hkkj2A

vj)k Bj)k nksF rg ukg2 jkfr fnulq rg ukg2A

tyq ug2 iouq ikodq Eq fu ukg2 lfr!q j rgk lekg2A

v!je v!ks(: jgS fujarfj !q j fdjik rs yg20A

dgq dc2j cfy tkB !qj viqus lrla!fr fefy jg20A

"n analysis o this state o e


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such as sun, water, air, ire, creation or dissolution, etc. etc. "ll these

movements are intra1material or in space. #othing happens in God. So any

sel which is one with God is also above all these events. 4e captures the

original attributes o God. =ithout knowledge o God, the sel only moves in

$atter and Space. =hen God knowledge takes place, the sel crosses

$atter and in the process crosses Time. !y crossing $atter and Time, the

sel crosses Space, which is only a mode o moving1$atter. Then the sel

realises the subtlest element o the cosmos in which $atter and Space e0ist.

This element is the only Truth o the 7osmos. =hen $atter shall not e0ist,

Space as such would be non1e0istent too. Space is relative to $atter and

connotes the distance between two material elements or bodies. =here

$atter is, Space is not, where Space is $atter is not. God is non1material

and non1spatial. Space can be illed in but not God. Thereore in state o

God, the sel is rendered God1like, non1material, non1temporal and non1

spatial. This is called the state o transcendental E


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art o devotion '!hakti(. %n act only the living $aster teaches the art o

devotion. 4e himsel has done it and gone through the process o devotion to

his $aster. "ter attaining perection and mastery, the teacher spreads the

message o God1knowledge. G"(-*n"$le(ge an( t%e Tr#e 3aster pr"ve

ea!% "t%er . % the one e0ists, the other e0ists and i the one is not there, the

other is not identiied. %t is with sun1rays, that the sun is recognised.

8;( DEATH DE34STIFIED5

=here God1knowledge has been instrumental in lot many aspects in

creating a basic change in the mental make1up o the sel '*iva(, it also helps

the sel in understanding the riddle o death. =ith God1knowledge, (eat% is

(e&/stifie( an( is #n(erst""( as a si&ple pr"!ess "f !%anging t%e

plane "f e:isten!e' %t is no longer a horrible e0perience and a source o ear.

=ith God1knowledge, the sel realises that during lie on earth, it was living at

a physical plane. %t was an e0istence which was sub+ect to Time and Space

with all its material implications. =hen the Sel '*iva( shall leave the physical

plane, it shall enter the plane o #on1$atter God. %t will shed that portion out

o its earthly entity which was relevant and necessary while living in this world

on earth. Even while living, the Sel realises the plane o the 5ormless God

and trains itsel to merge with 4im. So the change rom the plane o $atter to

the plane o God '#on1$atter( is understood here in this very lie and death is

only a inal good1bye to the plane o $atter. God remains the same, the

mental vision o the Sel remains the same, only the outside setting or scene

changes. The implications o material e0istence are let alongwith the physical

being and the Sel lives and continues to live in God as a pure and ormless

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spirit. The Sel becomes a 4oly Ghost '*iv1"tma( and is merged in the cosmic

entity o one 5ormless God. So, death, ar rom a terrible event, becomes a

pleasant and most desirable end to earthly so+ourn.

Each one is to die and end his mundane +ourney. % some wise man

can solve this mystery or us and make death a most welcome e0perience,

then, we will all the more realise the need or God1knowledge.

8J( D4ING WHILE LI;ING5

"nother signiicant outcome o God1knowledge is D/ing W%ile

Living. =ith the blessing o the True $aster, the disciple learns. %n

vernacular, it is called 2*eevan $ukti’ i.e. to be salvaged and liberated while

living in the thick o $atter. =ith God1knowledge, this dual e0istence is made

possible. Each man is a combination o $atter and #on1$atter> 7reator and

7reation> the elements that change and the element that does not change.

The $aster distinguishes the twin aspects. The moving portion acts and

unctions in the world o $atter and the immovable portion remains still,

stable and unaected by material phenomena. This action in in1action and in1

action in action is a great hallmark o a person who is blessed with God1

knowledge. To

4e can be called delivered while living>

5or him pleasure or pain are both alike>

Ever in bliss, and never in woe>

"s is gold to him, same is the dust>

"s is poison, so is nectar to him>

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"s is the king, same is the beggar>

=hatever happens is as per 4is =ill>

Says #anakI Such a one is liberated while living.

"di Granth 1 6age 9AJ

i7Hk d2 vkf!vk vkre fgrkoSA

t2ou eqdfr lks F dgkoSA

rSlk gj[kq tS lk Blq lks!qA

lnk vuanq rg ug2 fcvks!qA

rSlk lqojuq rS l2 Blq ek&2A

rSlk vafe7rq rSl2 fc[kq [kk&2A rSlk ekuq rSlk vfHkekuqA

rSlk jadq rS lk jktkuqA

tks ojrk0 lkb tq !frA

ukud vks gq iqj[kq dg20 t2ou eqdfrA

"nd

4e lives detached

%n the midst o household chores,

"s the lotus lives detached in water.

"di Granth 1 6age 8:A:

fo(s f!7g lnk jgS Bnkl2A

ftB deyq jgS fof( ik,k2 gsA

The Gita also saysI

The sage centred in the Sel

Should think, D% do nothing at all

Though seeing, hearing, touching,

Smelling, eating, going, sleeping, !reathing, speaking, emptying, holding>

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Opening and closing the eyes, irm

%n the thought that the senses

$ove among sense1ob+ects.

Gita J1F@

8B( CREATION OF ETERNAL ;AL.ES5

"ter the process o humanisation and puriication is undertaken

by the Sel, then automatically some values get crystallised in the lie o a

God1knower. These values being the direct and spontaneous oshoots o

God1knowledge, become the bed1rock on which the ethics or entire mankind

is built. 4uman relations are ad+usted as per these values which become the

barometers or +udging the evolution o human culture. These values, being

product o God1knowledge, are both timeless and o universal validity. These

values are o love, humility, compassion, brotherhood, e


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conducts and behaves as i he is a living representative o God on earth. "ll

his e0isting views and lie1style are changed thoroughly in accordance with

the personality o the True $aster and the Entity o God.

"s God is one, the principle o oneness is imbibed by the believer. 4e

treats the entire cosmos as one and the entire humanity as one. There is no

segmentation or sectionalisation o mankind in his mind. 4e also includes

himsel in the entire humanity. This sense o oneness and belonging to all

makes the believer a citi-en o the cosmos. The cosmic citi-enry and cosmic

loyalty generates a cosmic outlook on all ronts. Such a believer has no

narrow loyalties. This is a singular achievement arising out o God1knowledge

which is the only philosophy corresponding to the age o science and its

ethos. The organised religion with all its ritualistic paraphernalia is not

conducive to scientiic culture. God1knowledge alone is the re


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magnitude. God1knowledge imbues the believer with a sense o all1

encompassing vision. 4e is no longer a tiny physical shell belonging to a

particular material entity or worldly region but is one with the cosmos as such.

This sense o vastness has peculiar psychological impact. "ll the e0isting

belies creating narrow walls and bondages or human spirit are bound to

evaporate in the mental make up o the knower o God. " very beautiul verse

in the "di Granth sums up the revolution. To So neither % ear death>

#either is 4e destroyed>

#or % ear destruction.

#either is 4e poor,

#or am % hungry,

#either is 4e in woe,

#or am % in misery,

There is no destroyer e0cept 4e,

4e is the blessed one who grants us lie,

#either is 4e in bondage

#or % am bound,

#either 4e is toiling

#or are we supposed to toil,

#either 4e has any impurity

#or have % any ilth,

4e is in bliss,

"nd so am % blissul>

#either has 4e any cares,

#or have % any worry,

#either is he stained, nor am % so,

#either is 4e hungry, nor do % crave,

"s 4e is pure, so am % cast in 4is mould

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% am, but nothing>

4e, the One, is all in all,

!eore and ater is 4e and 4e alone>

#anakI !y the grace o the $aster

$y doubts and errors have gone,

4e and %, meeting together

4ave become One.

1 "di Granth 1 6age H@8

uk vksgq ejrk uk ge fjvkA

uk vksgq fculS uk ge df ;kA

uk vksgq fuj)kuq uk ge Hk [ksA

uk vksl nq [kq u ge dB n[ksA

vo: u dksF ekjuokjkA

t2vB gekjk t2B nsugkjkA

uk Blq ca)ku uk ge ck)ksA

uk Blq )ka)kk uk ge )kk)ksA

uk Blq eSyq u ge dB eSykA

vks lq vkuanq r ge dB eS ykA

vks lq vkuanq r ge dn ds ykA

uk Blq lks(q u ge dB lks(kA

uk Blq ysiq u ge dB is(kA

uk Blq Hk[k u ge dB f=lukA

tk Bgq fujeyq rka ge t(ukA

ge fd5q ukg2 0dS vksg2A

vk!S ik5S 0dks lkbZA

ukud !qfj [kks0 Hk7e Hka!kA

ge vksb fefy gks0 bd ja !kA

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4uman nature is marked by how one acts and re1acts. !y knowing

God, the sel is e


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Thus, to become perect, the sel essentially needs God1knowledge

and once it happens, the process o perectibility starts. The True $aster not

only grants knowledge, but also creates acilities or this knowledge to get

roots in the mind o the seeker. The True $aster does everything possible so

that the disciple evolves into a perect replica o his own sel. The

contemplation on God’s ormless 5orm 'Simran(, congregation 'Sat1Sangat(

and service 'Sewa( are instrumental as a stepping stone or accomplishing

the evolution o mind o the disciple. Once he becomes God1centric, he

serves himsel and the society at large.

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THE ROLE OF

SANT NIRANKARI 3ISSION

"ter realising the need or God knowledge and its scope, it is


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"s dealt with earlier, God is the common denominator o all religions

and prophets. %t is one common element that alone can e0plain the integrating

actor o cosmic unctioning. %t is a cosmic orce uniying the whole universe. %

God is taken out, there is nothing else that can be uniying and all the

religions shall be antipodal to each other. %t is thereore high time that the

eort made by the Sant #irankari $ission to spread this message o

evelation o one common God is taken note o with the attention it deserves

and given a thorough consideration.

To

%t teaches this very doctrine,

That to know the Omnipresent God

%s en+oined upon everyone alike,

% you read the Guru Granth>

This very declaration is made by it,

That know the One God rom the $aster,

One path alone is shown by it,

There is one common writ in the !ible and the )oran,

That One God alone is the eternal Truth,

Says "vtar? 5ools have their diering opinions,

4undreds o wisemen have the same wisdom.

"vtar !ani – 989

(kgs i4 yks !2rk ua o2 0gks !y le1kan2 0A

loZ J;ki2 jMc ua tk,kksa 0gks ibZ Ejekan2 0A

ts dj i4 yvks !q: !7#6k ua 0gks vk[k lq,kkank 0A

bd vks adkj !q: rks tk,kks b?dks jkg fn[kyka nk 0A

dqjku vat2y 0 0gks fy[k;k bZ'oj g2 gS yksdks lr"A

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djeka n2 0g u2fr d2 0 lks flj rs Hkkj gS dsgkA

-o!Z ujd ns 1a1& d2 us :g dsg 2 fuja dkj gS dsg kA

dke gS dsgk d7 ks)k gS ds gk yksHk eksg gadkj gS dsg kA

;k! gS dsg k tks ! gS dsgk !qjer nk ij(kj gS dsg kA

vdyka dksyksa bd !y iqN5ks [kq n ua dg,k 'kqnkbZ ?;ksaA

iki iq#u ns (djka v#nj vdy fEjs (djkbZ ?;ksaA

c#nk yS ,k d2 vk;k 06ks vk ds 0gus !aok;k d2A

le1ka ua dq1 le1 u vkB,k2 dsg k c7O rs ek;k d2A

'kMn !q3 rs lqjr gS (s yk Hksn 0g dksbZ i5k,ks ukA

dgs vorkj fcuk !q j ijs 0g jetka dks bZ tk,ks ukA

God knowledge is the only answer to these


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The Need for God Knowledge