ÿþ<HTML><HEAD><TITLE>AK&#256L</TITLE> <style type="text/css"> .BODY { background-color: #EAF1F7; background-image: url('images/gtbh.jpg'); background-repeat: no-repeat; background-attachment: fixed; background-position: center; color: #0066CC;} .C1{text-align: justify;color: #0066CC;FONT-size: SMALL;FONT-family: Tahoma;} .BIB{text-align: center;color: #000099;FONT-size: SMALL;FONT-family: Tahoma;} .CONT{text-align: right;color: #FF0000;FONT-size: SMALL;FONT-family: Tahoma;} </style><META NAME="keywords" CONTENT="AKL"> <META http-equiv="content-type" content="text/html; charset=UTF-8"></HEAD> <BODY class="BODY" oncontextmenu="return false" ondragstart="return false" onselectstart="return false"> <FONT ALIGN="JUSTIFY" FACE="Tahoma"> <p class="C1">&#65279AK&#256L, lit. timeless, immortal, non-temporal, is a term integral to Sikh tradition and philosophy. It is extensively used in the <i>Dasam Granth</i> hymns by Gur&#363 Gobind Si&#7749gh, where in one of his poetic compositions is know as<i>Ak&#257l Ustati, </i> i. e. In Praise (<i>ustati</i>) of the Timeless One (<i>ak&#257l</i>). However, the concept of Ak&#257l is not peculiar to the <i>Dasam Granth. </i> It goes back to the very origins of the Sikh faith. Gur&#363 N&#257nak used the term in the M&#363l Mantra, the fundamental creedal statement in the <i>Japu, </i> the first composition in the Gur&#363 Granth S&#257hib. The term also occurs in Gur&#363 R&#257m D&#257s, N&#257nak IV, who uses it in conjunction with <i>m&#363rat</i> in Sir&#299 R&#257ga <i>chhants</i> (GG, 78) and in conjunction with <i>purakh</i> in Gau&#7771&#299 P&#363rab&#299 Karhale (GG, 235). The term occurs more frequently in Gur&#363 Arjan's <i>b&#257&#7751&#299</i> (e. g. GG, 99, 609, 916, 1079 and 1082). We encounter the use of the term <i>ak&#257l</i>in Kab&#299r as well.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;It may be noted that the term <i>ak&#257l</i> has been used in Gurb&#257&#7751&#299 in two forms : (a) as a qualifier or adjective, and (b) as a substantive. In the expression <i>ak&#257l m&#363rati</i>, the first part is often treated as a qualifier, even though some interpreters take the two words as independent units, viz. <i>ak&#257l</i> and <i>m&#363rati</i>. In the M&#257r&#363 R&#257ga K&#257l and Ak&#257l have been clearly used as substantives by Gur&#363 Arjan and Kab&#299r. Gur&#363 Gobind Si&#7749gh more often than not treats the expression as a noun. <i>Ak&#257l Ustati</i> is the praise of Ak&#257l and "Hail, O Ak&#257l, Hail, O Kirp&#257l!" of <i>J&#257pu</i> also takes the related expressions as substantives. The meaning of Ak&#257l in this context is 'timeless', 'non-temporal', deathless', 'not governed by temporal process', or 'not subject to birth, decay and death'. This appears to be negative coining in each case. But the intent is affirmative. Ak&#257l as deathless or non-temporal implies everlasting reality, eternal being, or Transcendent Spirit; it further implies Eternity, Being, or Essence. The linguistic form may be negative, but the semantic implication is unmistakably affirmative.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Gur&#363 Gobind Si&#7749gh, in his <i>J&#257pu</i> in the <i>Dasam Granth</i>, has designated the Supreme Reality Ak&#257l. It is the same Reality that was given the epithet of <i>sati</i> in the Gur&#363 Granth S&#257hib. 'Sati' is the primordial name of the Eternal Being (GG, 1083). All the names that we utter in respect of God are functional or attributive names. The basic reality is nameless, in Gur&#363 Gobind Si&#7749gh's terminology <i>an&#257ma. </i> But even the Nameless can serve as a name. When we say Brahman is featureless, 'featurelessness' becomes its feature. Nira&#7749k&#257r (Formless) is a name, and so are other epithets so coined. To signify what they regard as the Eternal Spirit, beyond the pale of time, temporality or cosmic processes, the Gur&#363s have chosen the terms <i>sati</i> and <i>ak&#257l. V&#257higur&#363</i> is a positive <i>sagu&#7751a</i> substitute for the negative <i>nirgu&#7751a</i> term Ak&#257l.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Gur&#363 Gobind Si&#7749gh's <i>b&#257&#7751&#299</i> is a repository of concepts and terms, especially of the epithets relating to 'time'. Besides K&#257l and Ak&#257l, he uses Mah&#257 K&#257l (macro-time) and Sarb-K&#257l (all-time) to indicate a Being above and beyond the eventful times of the universe. For him, K&#257l itself is a dimension of Ak&#257l, the only difference being the process that characterizes temporal events, and the eternality of Ak&#257l. Every occurrence or event has a beginning and an end, each event is a link in the on-going process of Time. The cosmic drama or the wondrous show of the world is all a creation of Time. The power of Time controls worldly events; the only entity independent of time is Time itself, and that is Ak&#257l, the Timeless One. That is how God is both Time and Timeless in Gur&#363 Gobind Si&#7749gh's <i>b&#257&#7751&#299</i>. The temporal aspect of Time is the immanent aspect, the presence of Spiritual Essence in each worldly occurrence. It is the personality of the Supreme, the <i>chit</i> or consciousness of <i>sat-chit-anand</i>. The other, transcendent aspect, is the Eternal, the Beyond, the Inexpressible, the Fathomless, Nirgu&#7751a Brahman, assigned the name Ak&#257l, the Timeless One or the One-beyond-Time.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Ak&#257l is not a fixed, unmoving substance, but the dynamic spiritual principle of the entire cosmic existence. The phenomenal world emanates from Spirit, and the Spirit permeates the world. Ak&#257l in Sikh <i>weltanschauung</i> is not mere consciousness, blank and void, but is the Creative Spirit, as the expression Kart&#257 Purakh implies. In other words, creativity is the core of Ak&#257l. And it is creativity that is manifest in the dimension of K&#257l. Acting through Time, the Timeless One creates worlds and beings of the worlds. It is through creativity that the Timeless One transforms itself from <i>nirgu&#7751</i> to <i>sargu&#7751</i>, from the <i>aphur</i> state into <i>saphur</i> state, from the pre-creation <i>sunn, </i> or dormant essence, into cosmic existence.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;The creativity of Ak&#257l is not confined to the timeless and temporal aspects of the Supreme. Through its <i>sargu&#7751</i> facet the <i>nirgu&#7751</i> assumes the character of the Divine, of the gracious God, the loving Lord or Prabhu of the devotees. From 'It' the Ultimate becomes 'He', the person with whom communication is sought and established. From 'Ak&#257l', He becomes 'Sr&#299-Ak&#257l'. The Sikh slogan and popular form of greeting <i>Sati Sr&#299 Ak&#257l</i> sums up the concept that the timeless Being is the singular Eternal Reality. The phrase combines the concepts of Sati and Ak&#257l, implying that the Eternal and the Timeless are one; Sati itself is the Everlasting Lord beyond-Time. Thus, the creative essence turns the metaphysical Being into active principle of the world, into conscious Power involved in the cosmic process, into Hero or Master of the world, cherishing His creation with benign joy. Being the beneficent Lord, He lends some of His creativity to the created beings. Humanity draws its creativity and creative energy from the Divine reservoir of creativity.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Valour and heroism are pronounced characteristics of the Sikh tradition. The Ak&#257l of Gur&#363 Gobind Si&#7749gh is All Steel (<i>Sarb-Loh</i>), symbolically applauding valour. Gur&#363 N&#257nak had applied the epithet of Jodh&#257-M&#257h&#257bal&#299-S&#363rm&#257 to the valiant in <i>Japu</i>, 27 (GG, 6). Gur&#363 Gobind Si&#7749gh, N&#257nak X, expresses His creativities with terms such as Sarb-K&#257l (<i>J&#257pu</i>, 19, 20, ), Sarb-Day&#257l (<i>J&#257pu</i>, 19, 23, 28), Sarb-P&#257l (<i>J&#257pu</i>, 28, 45). He calls Him Glorious and great, Super-form, Yog&#299 of yog&#299s, Moon of moons, Melody of melodies, Rhythm of the dance, Liquidity of waters, Movement of the winds. He is Ak&#257l as well as Krip&#257l, the Compassionate Lord. In fact, the whole composition of <i>J&#257pu</i>, with its wide range of attributive names for the Timeless Being focusses on the Ak&#257l-Krip&#257l unipolarity. The Impersonal appears through all persons, the Timeless encompasses all temporal beings emanating from His Essence. He transcends the human world, yet He is full of compassion for all. His timeless essence permeates the temporal existence.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;The concept of Ak&#257l, central to Gur&#363 Gobind Si&#7749gh's <i>J&#257pu</i> has percolated to the social, political and cultural aspects of Sikh life. Inspired by its theme, they call the Gur&#363s' <i>b&#257&#7751&#299, Ak&#257l&#299 B&#257&#7751&#299</i>. The political wing of the community is known as Ak&#257l&#299 Dal. The slogan <i>Sati Sr&#299 Ak&#257l</i> has become a form of greeting for the Punjabis in general. The process had been initiated much earlier, half a century before the advent of Gur&#363 Gobind Si&#7749gh on the scene. The Sixth Gur&#363, Gur&#363 Hargobind, had already identified the throne built at Amritsar as Ak&#257l Ta<u>kh</u>t--the Throne of the Timeless One.</p> </font> <p class="BIB"> BIBLIOGRAPHY<p class="C1"><ol class="C1"><li class="C1"> Kapur Singh, <i>P&#257r&#257&#347arapra&#347na</i> [Reprint]. Amritsar, 1989<BR> <li class="C1"> Gopal Singh, <i>Thus Spake the Tenth Master</i>. Patiala, 1978<BR> <li class="C1"> Talib, Gurbachan Singh, <i>Selections from the Holy Granth</i>. Delhi, 1982<BR> <li class="C1"> Jodh Si&#7749gh, Bh&#257&#299, <i>Gurmati Nir&#7751aya</i>. Lahore, 1945<BR> </ol><p class="CONT">Wazir Si&#7749gh<br></p><BR> </font> <img src="counter.aspx" width="1px" height="1px" alt=""> </HTML></BODY>