Sri Guru Arjan Dev Ji says (Ang 1136)
H H¤ HMÛ |H¥ NJ|J ð¯Nö Hö| vðv
(Let that mouth be scorched, which says that God is incarnated)
Many Sikhs argue that our founding Guru is not God. To support their arguments,
they exclaim that those, who believe He is God, should read mool mantar (written
by none other than our founding guru) carefully, which gives attributes of God
especially the words, Ajooni and Akaal murat.
However it is important to realize that Ajooni and Akaal murat do not mean that
Guru Sahib is not God. Instead these words offer us an opportunity to dig deeper
and attempt to better understand the Gurbani and once a person is able to do this,
then the evidence is clearly visible to all as clear as day that Guru Sahib is God and
in Mool Mantar, Ajooni and Akaal Moorat are speaking about something deeper.
The Sikhs, who preach that Guru is not the Lord himself, are either quite ignorant
about the sacred verses of Gurbani or do not have faith on Gurbani. They should be
aware that Bhai Gurdaas Ji, Bhai Nand Lal Ji, The Bhatts, whose Bani is included in
Shri Guru Granth Sahib Ji by Sri Guru Arjan Dev Ji himself; repeatedly declare that
Guru Sahib is God himself. Even Guru Sahibaan repeatedly declare that Guru Sahib
should be worshipped as God. It is really regrettable that instead of deeply studying
the Gurbani, these Sikhs question the authority of Gurbani. They think themselves
to be very intellectual and having more wisdom than Guru Sahib and question
everything that they do not have the knowledge and understanding to comprehend.
Let us have the darshan of some of the verses out of hundreds:
To quote some of the verses of these great personalities and Gurbani:

Bhai Gurdaas Ji says: (Vaar 38)

H|¥Nö ö¯öN UÛ J ¤öHHö HU|v

Guru Nanak is the True Guru and is God Himself.

Bhai Nand Lal Ji says:

Nö ö¯öN m¯HU öö¯|Uö Hö¤ v

Guru Nanak came as Narain (God) himself.

Bhat Keerath says: (SSGGSJ Ang 1395)

m¯|¤ öö¯|UF NM¯ ¤¯|ö HN H|J ¤ö¥|öUÛ v

The Lord (Sri Guru Amar Daas JI) Himself wielded His Power & entered the world.

Bhat Mathura says: (SSGGSJ Ang 1408)

H|¥ ö|¤ J|ö m¯|¤ Nö ö¯öN NJ¯UÛ v

The Embodiment of Light, the Lord Himself is called Guru Nanak.

Bhat Mathura says: (SSGGSJ Ang 1409)

¥|ö H¥ö¯ N¥ ¥U öJ| Nö möHö ¤ö¥¤ J|ö v

So speaks Mathuraa: there is no difference between God and Guru Arjun as Guru Arjun is God

Sri Guru Arjan Dev JI clearly mentions: (Ang 864)

Nö ö¯öN ö¯öN J|ö H|U v

Nanak is the Guru; Nanak is the Lord Himself.

Sri Guru Ram Daas Ji says: (Ang 800)

Nö H|¥Nö ¤¯ö8JH N|ö ¤HJ |ö¥ H¥J |UöH H¥ öö| v

Worship the Guru, the True Guru, as the Supreme Lord God; serve Him constantly, all day and night.

When Gurbani says that God cannot be born, it means that God is free from the
circle of birth and death. God is not tied down to the circle of life and death as we
are. God is ajooni in so much that He is not tied down to any joon, as He is within
all Joon. God can be born if He so chooses and being the greatest being that
controls all, it is nothing for Him to do as He chooses. We as mere mortals cannot
comprehend His greatness. He is within us while on the same time out of us. He is
free to do as He chooses, for He is within us and He is on the outside. He is Sargun
and He is Nirgun. He can weave in and out of His creation as He so wishes, as there
are no restrictions upon Him.

That God is both Transcendent and Immanent does not mean that these are two
phases of God one following the other. God is one, and He is both nirguna and
sarguna. Transcendence and Immanence are two aspects of the same Supreme
Sri Guru Arjan Dev Ji says: (Ang 827)
U|W |ööNö ÛW HöNö NM Nö¥ |8|8 Hm¯H| Hö¯ v

In this world, sometime you are formless Lord; and sometime you are with form. You play it both
ways, O my Lord and Master.
God is forever there. The persons, who have complete faith on His presence can
have His darshan and feel His presence all the time.

Sri Guru Arjan Dev Ji says: (Ang 924)

NJ ö¯öN Nö |8ö ö¯J| H¥ J|ö H¯Hö H¥ N |öN|J ¤¥¯ v

Says Nanak, without the Guru, one cannot understand the Lord, who is standing near everyone.

Sri Guru Amar Daas Ji says: (Ang 1069)

HU J| ö¥ U|ö ö H¯FJ v

He is always near at hand; He is never far away.

There are countless incidents, when God appeared from nowhere in an instant to
save the honor of His Bhagats upon realizing their faith and compassion for Him.
Some examples can be found in the following verses of Gurbani:

Bhagat Kabir Ji says : (Ang 856)

H¥ ¤JM¯U N| ¤H |H|ö ö¯¤| Jöö¯¤H ö¤ |8U|öU vðv

He preserved the honor of Sant Prahlaad, and destroyed Harnaakhash with his nails.

There is mention of Bhagat Sain Das. He was a barber at the court of King Raja
Ram of Rewa, and then called Bandhavgarh. At night he would be busy with acts of
loving devotion, and by day he would visit the door of the king.
One night, some sadhus arrived as guests and the night was spent on discussions
and contemplation on the Lord's name.

Sain Das found he could not part with the sadhus and so he failed to reach the door
of the king. God, took the form of Sain Das, reached there and served the king as
Sain Das would have done. This made the king extremely happy. Bidding farewell
to the sadhus, Sain Das nervously rushed off to the king's door. From a distance,
the king called Sain Das, and discarding his robes offered those to Sain Das to
"You have empowered me" spoke the king, whose words were heard by all.
The Almighty manifests the glory and greatness of His devotee.
Bhai Gurdas Ji, Vaar 10, Verse 16.
Similarly God appeared in different shapes to save the honor of Bhagat Dhanna Jat,
Bhagat Namdev, Bhagat Beni, Bhagat Tirlochan and fulfilled their demands.These
Bhagats were at such a great stage that their bani is included in Shri Guru Granth
Sahib Ji.
There are lots of examples even now, when Guru Sahib blesses a devotee Sikh with
His Darshan, whenever there is tough time ahead. Guru Sahib is always present in
a formless shape and assumes the visible form to help His devotee Sikh.
Sri Guru Nanak Dev Ji explains this: (Ang 940)
m|¥N¥ |ööH¯|UM Û¤H |ööNF ¥ HöNF ¥|m¯ v

From His state of absolute existence, He assumed the immaculate form; from formless, He assumed
the supreme form.
Sri Guru Ram Daas Ji says: (Ang 605)
ö¯öN N¤¥ ¥ö¥U¯ |¤m¯ö¯ NöH|¤ ¤öNJ J|U v0v7v

O Nanak, God is pervading everywhere in hidden form, but He is revealed to the Gurmukhs.
So it is clear now that Guru Sahib is God Himself and He is visible as well as
Next some argue that Guru Sahibaan cannot be God, because they come into the
circle of birth and death. Here they are again gravely mistaken, as they do not take
the trouble of deeply studying the Gurbani.

Gurbani repeatedly says that Guru Sahib, Puran Sants, devotees of a Puran Sant,
Gurmukhs, and those, who have control over five vices never go thru cycle of birth
and death.

Sri Guru Arjan Dev Ji says: (Ang 612)

Nö ö¯öN |Hö H|Fm¯ ¤|¤m¯ H |¥|ö Nö¥¯|H ö ¤|öm¯ ö

A person who has heard or seen Guru Nanak does not descend into womb of
reincarnation again.

Sri Guru Arjan Dev Ji says: (Ang 189)

H¥ ¤H¯|U HöH HöF ¥ ¥J v

Not to talk of Guru Sahib, Gurbani says that a person, who has the good fortune of
the company of a puran sant is released from cycle of birth and death.

Sri Guru Arjan Dev Ji says: (Ang 749)

HöH HöF UJJ H|J ö¯J| Hö ¤öÛ¤N¯ö| m¯U v

And the Puran Sants are above birth and death.

Sri Guru Amar Daas Ji says: (Ang 1055)

NöH|¤ Hö ö HöH NöH|¤ NöH|¤ H8|U HH¯J¯ J v

Further Guru Sahib says that Gurmukhs do not die, and are not reborn. They are
immersed in shabad.

Let us have the darshan of a few more verses out of hundreds, which clarify this in
clear terms:

J|ö Nö ö¯öN |Hö ¤ö|HmÛ |H HöH HöF UJ ¥ ö|JU v¤v
Whoever meets Guru Nanak is rid of both birth and death. (Ang 1386)

HHF HöF |¥ö¯ N¯ 8N¯ H J|ö M¯N ¤¯¥ v
Birth and death are ended for those who are attached to the feet of the Lord. (Ang 438)

Sri Guru Arjan Dev Ji says: (Ang 255)

JJ 8¤ö HöH Höö H¯¤ H¥ H¤ ¤¯|U v

The bondage of birth and death is broken and peace is obtained, by serving the Holy.

Sri Guru Arjan Dev Ji says: (Ang 241)
N¯H N¤ M¥ HJ ¥H v
Abandon sexual desire, anger, greed and emotional attachment.

HöH Höö UJ ¥ ö|JU vév
Thus you shall be rid of both birth and death.

Sri Guru Arjan Dev Ji says: (Ang 203)

¥K¥¯N| J|ö H¥ |HM¯J| v
By great good fortune, one meets the Lord's Saint.

HöH HöF |¥J HM ö¯J| v
Then he is not subject to the cycle of birth and death.

The question arises then, who goes thru cycle of birth and death?
Just have the Darshan of Gurbani:
Sri Guru Arjan Dev Ji says: (Ang 269)
m¥ö Û¤UH m¯|¤ ö Nö v
One who does not practice, what he preaches to others,

m¯¥¥ H¯¥¥ HöH Hö v
Shall come and go in reincarnation, thru birth and death.

Or a person, who goes on slandering a Puran Sant goes thru cycle of birth and
Sri Guru Arjan Dev Ji says: (Ang 280)
H¥ N¯ U¤| HöH Hö v

The slanderer of the Saint must endure birth and death.
Next the persons, who do not believe that Guru Sahib is God, make the
mistake of believing again that Guru Sahib did go thru cycle of birth and
death. Here again I request them to seek guidance from Holy Gurbani.
There is mention of AAN VAAT (other way) in Gurbani.
H ¥ 8¯JHF 8JHF| H¯|Um¯ v
If you are indeed a Brahmin, born of a Brahmin mother,

¥Û m¯ö 8¯J N¯J öJ| m¯|Um¯ v7v
Then why didn't you come by some other way? (Ang 324)

Bhagat Kabir asks a Brahmin if he thinks himself to be superior, then why did he
not take birth any way different from the rest of mankind.

Now question arises If there is a mention of any other way in Gurbani, then surely
it is important for us to consider what this other way is.

Now let us consider what has been said for a moment. What can possibly be the
other way? There is only one other way by which our Guru Sahibaan appeared in
Sargun Sarup. Let us think over it.

Bhai Kahan Singh Ji Nabha mentions this AAN VAAT in Mahaan Kosh, [“When a
child is born, the soul is already there, but in Nirgunn Sarup. And when the child is
born, that soul merges in that body. This is called, “The doctrine of existence.”]

It appears to the world that a child is born, but actually the JOT (Supreme Soul) is
waiting outside to merge into that body. When the JOT (Supreme Soul) merges
into that body, then there is lot of light, the mention of which Bhai Gurdaas does,
when Shri Guru Nanak Sahib Ji appeared in Sargun Sarup.

A material body is created for a Supreme Soul. And when that material body is
created, then that pre existent Supreme Soul enters that body.

Looking at other religions, we should not hesitate to explain the greatness of our
Guru Sahibaan. For example the Hindus always say Bhagwan Ram (Ram Chander
Is God). Bhagwan Krishen (Krishen is God) The Christians always say aloud “Christ
is God “.

It really is a shame on those Sikhs, who are afraid of saying that Guru Sahib is
God in spite of so many verses clearly mentioning that. They should pray before
Guru Sahib to give them the wisdom to see the real truth or they should pray
before Guru Sahib to grant them those eyes by which they can have the darshan
of Guru Sahib.

Sri Guru Arjan Dev Ji mentions that those eyes are different: (Ang 577)

ö¯öN H m¤¥|ml |8m|ö |Hö| |KHU H¯ |¤ö| v

O Nanak, those eyes are different, which behold my Husband Lord.

God is always in front of us.
The people, who are not blessed with the eyes to have His Darshan, say aloud:


But if they are blessed with the eyes to have His Darshan, they say aloud:


For those intellectuals, who consider themselves to have more wisdom than Guru
Sahib, Sri Guru Nanak Dev Ji mentions: ( Ang 467 )

|M|¤ |M|¤ ¤|¥m¯ v
The more one writes and reads,

¥¥¯ N|¥m¯ v

the more one burns.

The Sikhs, who lay stress on Mool Mantar, should take the trouble of reading next

m¯|U H8 HN¯|U H8 v
True In The Primal Beginning. True Throughout The Ages.

J ¥| H8 ö¯öN JH| ¥| H8 v5v
True Here And Now. O Nanak, Forever And Ever True.

In conclusion, after reading everything stated by Sahib Sri Guru Granth Sahib Ji,
and concentrating on the Holy verses of Gurbani shared above, we can say that
those mouths will be scorched, who say that our Guru Sahibaan go thru cycle of
birth and death.

( Balbir Singh M.A. humble servant of Dhan Dhan Baba Isher Singh Ji of Nanaksar )


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