ÿþ<HTML><HEAD><TITLE>SIKH COSMOLOGY</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="SIKH,COSMOLOGY"> <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">&#65279SIKH COSMOLOGY From the very beginning man has been curious to know about the structure and constitution of the Universe and its origin. To locate the stable base of this universe and to fix his own place in it have been the subjects of his constant search and speculation for him. The Gur&#363s brought their own mystical and philosophical powers to solving the riddle. In their poetry in the Gur&#363 Granth S&#257hib, they have expressed their sense of wonder and sung paeans of praise for the Almighty. A minute observation of the phenomenon of nature forms an important part of the Sikh metaphysical insight. It brings into view a palpable vision of the Creator and His creation. The medium used is poetry of far-reaching import. It is at the same time poetry of elemental beauty as well as of grandeur.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;The Gur&#363s have unequivocally and forcefully stressed the unicity of the Godhead. There is no room in it for any dualisitic or polytheistic doctrines. The deities of the Hindu mythology, for instance, have no place in their belief as the objects of worship ; nor was anyone of them regarded co-eternal with God. The matter out of which forms are shaped and the selves that inhabit them are eternal in Him but not with Him. Again, the God of Sikh teaching is not a mere concept or principle ; He is the Ultimate Reality. True and eternal, He is the Power that has existed for ever and will continue to exist when everything else has ceased. This power is endowed with will and supported by a conscious intelligence, which serves as the chief instrument for the fulfilment of His designs and purposes. With this will He comes out of His transcendental state of absorption in the Self and becomes the all-powerful immanent Creator (<i>kart&#257 purakh</i>). When He so wills, He draws it back, which is its dissolution.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; The world for the Gur&#363s is a creation, and owes its existence to the will of the Divine. It is the Creator's sporting gesture, <i>l&#299l&#257</i>. He Himself is its material as well as efficient cause. Says Gur&#363 N&#257nak, <i>"t&#363&#7749 kart&#257 purakhu agammu hai &#257pe sris&#7789i up&#257ti</i>-- You are the creator, unknowable ; you have yourself created the world" (GG, 138). There was a time when the world had not yet appeared and there will be a time when the world will again disappear. Says Gur&#363 Arjan, <i>"ka&#299 b&#257r pasario pas&#257r sad&#257 sad&#257 ik aka&#7749k&#257r</i>-- Many a time you have projected this creation, yet you always remained the only formless One" (GG, 276).</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; The Gur&#363s have called the pre-creation state <i>&#347unya</i>, meaning 'empty void', 'negative abyss', 'nothingness.' Describing this stage, Gur&#363 N&#257nak says :</p> <blockquote class="C1"><p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;For countless ages utter darkness prevailed</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; There was neither earth nor heaven,</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; The will of the Infinite Lord reigned everywhere.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; There was neither day nor night,</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Nor sun nor moon,</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Only &#346unya (the Absolute self) stayed in solitary meditation.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; (GG,1035)</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</blockquote></p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Again</p> <blockquote class="C1"><p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;For a good many ages</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Utter darkness filled everywhere.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;The Creator was wholly absorbed in deep meditation.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; There existed only His true n&#257m, His glory,</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;And the lustre of His eternal throne.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; (GG,1023)</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</blockquote></p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Many schools of thought have put forth the view that the world was born out of nothingness. However, the <i>&#346unya</i> of the Gur&#363s does not correspond to the Buddhistic concept, nor the absolute nothingness, the 'ex-nihilo' of other schools. The "nothingness" of the Gur&#363s refers to absence of creation, and not to the absence of the Creator or His essence or potency. The Gur&#363s have used "<i>&#346unya</i>" in conjunction with terms like <i>sam&#257dh&#299, t&#257&#7771&#299</i> (trance, meditation) or <i>sahaj</i> (equipoise, balance) or <i>sach</i> (holy truth). These terms describe the state of complete tranquillity and oneness of the Absolute Self, and refer to that latent form in which every aspect of creation lies dormant in Him, waiting for the operation of the Divine urge for its unfoldment. With this urge, from apparent nothingness, the Formless assumes form, "The unattributed becomes the Attributed ---<i>"nirgu&#7751 te sargu&#7751u th&#299&#257"</i> (GG, 940) and thus this world of a myriad colours takes shape.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;The Gur&#363s do not subscribe to the view that the world suddenly appeared in its finished form. It has passed through a gradual process of evolution. They also reject the view that it has been produced' or 'manufactured' mechanically as an artisan might produce an article out of a given substance. God and His creation are one --- the creation was merged in Him. God raised the creation out of Himself. It is a gradual unfoldment of what lay folded within the Ultimate cause---the Absolute Self.</p> <blockquote class="C1"><p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;From the state of <i>&#346unya</i>,</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;The latent form became active.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;The elements of air and water</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Were evolved out of <i>&#346unya</i>...</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Within the fire</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Water and living beings is His Light,</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;And the power of Creation lies within &#346unya....</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;From <i>&#346unya</i> came out the moon</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;The sun and the firmament....</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;The earth and heaven have been evolved out of <i>&#346unya</i>.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; (GG,1037-38)</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</blockquote></p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Gur&#363 N&#257nak mentions three stages in the process of cosmic evolution. The first is the atmosphere when there was only all-pervasive air. The second stage was that of water ; the third was lithosphere when the crust of the earth took form. Situated in the midst of the elements, the self has to evolve its potentialities to merge into the Absolute, which is the state of liberation. Thus, a theory of spiritual evolution is implicit in this process.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;The source and origin of Creation is <i>shabad, &#347abda</i>, (sound), <i>n&#257m, n&#257d, b&#257&#7751&#299</i> or <i>an&#257had &#347abad</i>. The will of God (<i>hukam</i>) becomes synonymous with the word of God. Gur&#363 N&#257nak says, <i>"k&#299t&#257 pas&#257u eko kav&#257u tis te hoe lakh dar&#299&#257u&#8221 </i>--- With his Primal Word (<i>kav&#257o</i>) originated creation and millions of rivers were set bowing" (GG, 3). Gur&#363 Amar D&#257s says <i>"utpati parlau sabade havai sabade h&#299 phir&#299 opati hovai</i>-- Through <i>&#347abad</i> (word) creation and dissolution take place and through <i>&#347abad</i> creation takes rebirth" (GG, 117).</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;The creative power of <i>&#347abad</i> (Word) is a concept common to most religious traditions, <i>&#346abad</i> has been referred to as <i>n&#257d, v&#257&#7751&#299</i> or <i>v&#257k</i> in Vedic and Upani&#7779adic literature. There are clear references to it in the Zoroastrian <i>sroasha</i>, the Word or Logos of the Christians, and Kun or Kalima of the Muslims. To quote the Bible, "In the beginning was the Word, and the Word was with God, and the Word was God... All things were made by Him; and without Him was not made anything" John, 1,1,). The poets of the <i>nirgu&#7751a</i> school like Kab&#299r and D&#257d&#363 also equate the <i>&#347abad</i> (Word) with the Creator.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;<i>&#346abad</i> (sound manifested) produces the subtle element <i>ak&#257sh</i> (ether), from which the other four subtle elements emerge, which in turn give rise to the five gross elements. Air evolves from ether, fire from air, water from fire, and earth from water. The Gur&#363s regard these five elements as the basic constituents of the whole creation. Gur&#363 N&#257nak says, "<i>pa&#7749ch tatu sunnahu parg&#257s&#257</i>-- From <i>&#347unya</i> the five elements manifested themselves" (GG, 1038). "<i>Pañch tatu mili ihu tanu k&#299&#257</i>-- The human fame is also constituted of (these) five elements" (GG,1039).</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;The evolution of the world from <i>&#347abad</i> (Word) indicates that the Gur&#363s do not accept the traditional division of the world into matter and spirit. Since the light of the Lord (<i>&#347abad</i>) pervades the entire universe, what has sprung from Him cannot be lifeless or inert. Gur&#363 N&#257nak says "<i>s&#257che te pavan&#257 bhai&#257 pavane te jalu hoi</i>-- From the eternal being air evolved and from air water" (GG,19). Lifeless matter can neither respond to outer and inner influences, nor can it be translated into an evolutionary process. There is no such thing as pure matter in the entire universe.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Forms may be with or without a self or soul. The ensouled forms have been called <i>j&#299vas</i>. In and through them the conscious luminous spirit, a spark of the Divine Flame, gains vital expression. While <i>j&#299vas</i> have been divided into four broad categories (<i>kh&#257&#7751is</i>) --egg-born, womb-born,-- earth-born and sweat-born references-- are also made to the gods, ghosts and the like. Gur&#363 N&#257nak says, "Innumerable are the categories of creation in various colours and forms." Creation cannot be limited to any fixed number of categories.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;The Gur&#363s have given vivid accounts of the visible and invisible worlds. They refer to countless kinds of creation. They speak of innumerable mountains, oceans, countries, continents, galaxies and universes. Gur&#363 N&#257nak&#8217s composition "<i>Japu</i>" which is considered to be the epitome of the entire Sikh philosophy, gives a highly imaginative account of the gross and subtle worlds in the stanzas known as "<i>kha&#7751&#7693s</i>" (regions). Metaphorical references to the three worlds (<i>tribhavan</i>), the nine divisions (<i>nav kha&#7751&#7693</i>), the fourteen regions (<i>chaudah bhavan</i> or <i>lok</i>) of Hindu and Muslim belief are also referred to, but the Gur&#363s repeatedly say that like the Lord, His creation is also limitless. Says the Gur&#363, "Without limit is creation, without measure. Millions long to find the limit, but limitless is creation." Again, "Countless are the atmospheres, waters and fires ; countless the clouds, the moons and the suns, infinite are the spheres, infinite the space." The Gur&#363s believe that there are many solar systems like that of ours and each solar system has its own Brahm&#257, Vi&#7779&#7751u and Mahe&#347a (gods of creation, sustenance and dissolution). So great is the Lord and so boundless is His creation that countless planets and worlds are being created and dissolved in it in the twinkling of an eye.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Time and space are two very significant factors in the process of creation. The whole creation is under their influence and sway. It is, therefore, subject to growth and decay. Only the Creator, the Transcendental One, is beyond the influence of time and space. Gur&#363 N&#257nak calls Him <i>ak&#257l m&#363rati</i>, "you transcend time, time has no effect on you -- <i>tu ak&#257l purakhu n&#257h&#299 siri k&#257l&#257</i>" (GG, 1038). In fact time and space exist only as part of the creation. Not only is creation in time and space, it can only be understood in relation to them. When creation itself dissolves at the time of <i>pralaya</i> (dissolution), time and space also merge into Eternity. Therefore, the Gur&#363s do not accept the independent existence of time and space.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Time has been dealt with in Sikh teaching in detail. While the Creator has been called Ak&#257l (Timeless), which is a central concept in the Sikh philosophical thought, the universe is governed by the element of time. There is a continuing process of creation and dissolution. Says Gur&#363 Arjan in <i>Sukhman&#299</i>: Kai b&#257r pasario p&#257s&#257r, sad&#257 sad&#257 iku eka&#7749k&#257r--</p> <blockquote class="C1"><p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Numerous times has the visible Universal expanse been manifested;</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Only the Supreme Being is eternal,</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; (GG, 276)</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</blockquote></p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;In Gurb&#257&#7751&#299, temporality and eternity are constant opposites. Time itself is immeasurable, beyond human conception. During it the universe has appeared and disappeared through endless ages. In <i>R&#257g&#257 M&#257r&#363 Solahe</i>, by Gur&#363 N&#257nak (GG, 1035), occurs a long disquisition on the process of creation. "Through millions of years was there utter darkness enveloping the space; everything was at standstill. Then He by His will created the universe, the continents, regions, and the nether worlds. And the unmanifest made himself manifest."</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sikh cosmology maintains the fourfold division of time. Time is divisible into four <i>yugas</i>. The computation of time is in accordance with the Bikram&#299 era, which precedes the Christian era by 57 years. Occasionally the <i>kali yuga</i> era too is mentioned. In the sum, for most practical purposes the prevalent Indian computation of time has been adopted.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;The Gur&#363s regard man as the crown of creation. Unique is the structure of his body which is "the temple of the living God -- <i>hari mandaru ehu sar&#299ru hai</i>.... " (GG,1346). It is in this worthy temple that the Creator is to be realized and worshipped. Gur&#363 Amar D&#257s says :</p> <blockquote class="C1"><p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;In the body are contained,</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Pearls and treasures,</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;The storehouse of devotion.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;The nine regions of the earth,</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Shops and markets</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;And the nine treasures of <i>n&#257m</i>, the divine</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Are contained in this frame.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; (GG,754)</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</blockquote></p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;The human body is the model of the whole creation, We, each one of us, are the complete universe. Man is the microcosm of the cosmos which is the macrocosm. The study of this macrocosm can reveal all the secrets contained in the macrocosm. Our body is the epitome of all creation and we have only to turn within to seek the truth. There is a complete parallel system between the physical processes of the universe and the biological processes in the body of man, Above and beyond the nine visible "gates" (eyes, ears, nostrils, mouth and the two lower apertures) of the body there lies the invisible "tenth door" (<i>dasam d&#363&#257r</i>) where the true <i>&#347abda</i>, in all its resplendent glory and bliss, keeps ceaselessly resounding. This unstruck music (<i>akha&#7751&#7693 &#347abad</i>), the stream of perennial life, the true Nectar is incessantly in operation in the "tenth door" from where man can travel back to his true Home (<i>sach kha&#7751&#7693</i>) on the ship of the Word (<i>&#347abda</i>). He can then merge his individual self in the universal self to obtain lasting release from the cycle of birth and death. In fact, the human body is a precious gift, the golden opportunity which the great Lord mercifully grants to creation so that it may realize its true self and become one with the transcendent. To utilize the body for this purpose is the real goal and end of life, and the only justification for man's sojourn in this world.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;The concept of cosmology advanced by the Gur&#363s is not merely theological or speculative. It is the outcome of their own spiritual and mystical experience. The Gur&#363s were unmatched spiritual teachers who in their own spiritual ascent beheld the splendid vision of the entire creation. They described what they themselves saw vividly revealed within (GG, 894). Their personal mystical experience is the real base and authority of their revelation. They established a living communion with God and possessed first-hand experience of all the secrets of creation. However, in their humility the Gur&#363s time and again have proclaimed that the mystery of creation is known to the Creator alone. Unlike those creeds which have set dates for the origin of creation, the Gur&#363s have visioned it as wrapped in the mystery and infinity of the Creator. As stated in the <i>Japu</i>, none can claim knowledge of this mystery which the Creator alone beholds.</p> </font> <p class="BIB"> BIBLIOGRAPHY<p class="C1"><ol class="C1"><li class="C1"> Mackenzie, D.A., <i>Indian Myth and Legend</i>. London,1914<BR> <li class="C1"> Nivedita, Sister, and A. Coomaraswamy. <i>Myths of the Hindus and Buddhists</i>. New York, 1914<BR> <li class="C1"> Mehta, D.D., <i>Some Positive Sciences in the Vedas</i>. Delhi, 1961<BR> <li class="C1"><i>&#346abad&#257rth Sr&#299 Gur&#363 Granth S&#257hib</i> [Reprint]. Amritsar, 1986<BR> <li class="C1"> Jodh Singh, Bh&#257&#299, <i>Gurmati Nir&#7751ai</i> [Reprint]. Patiala,1990<BR> <li class="C1"> Jodh Si&#7749gh, <i>The Religious Philosophy of Gur&#363 N&#257nak</i>. Delhi, 1983<BR> </ol><p class="CONT">Gurd&#299p Si&#7749gh Bha&#7751&#7693&#257r&#299<br></p><BR> </font><img src="counter.aspx" width="1px" height="1px" alt=""></HTML></BODY>