The Essence Across Religions
At the Heart of Many Paths: The One Truth
Many religions, including Nijanand School, share a core belief: the existence of a single, supreme reality. This ultimate Truth is beyond names, though sages have used various terms to describe it.
The Purpose of Our Journey
Discovering this singular Truth constitutes the true essence of human existence. Our beliefs about the Divine are paramount, shaping our very essence. Establishing a profound connection with this Supreme Being is essential to attain eternal bliss. Though articulated differently, all major world religions converge on recognizing one Supreme Truth, guiding humanity towards spiritual fulfilment.
The Oneness of the Divine: A Comparative Look
Across various scriptures and faith traditions, the notion of a singular Supreme Being is emphasised.
The Vedas Proclaim One Supreme Reality
The Hindu scriptures declare the existence of a single ultimate reality.
In the Hindu scripture, Brihadaranyaka Upanishad, a part of Yajurveda (4.4.19), states, “Eakam-evaa-dwitiyam” or “Eko Brahmn dwitiyo na asti,” which translates to “He is One only without a second” or “There is no second Brahman.”; highlighting the indivisible nature of the Supreme Brahman. To be put more clearly, it means, “There is only one reality, without a second. This is Brahman. It is the Supreme Self. It is the ultimate reality. It is the source of all creation. It is the ground of all beings. It is the essence of all existence.”
It is said in Chandoghya Upanishad (6.2.1), a part of Sam Veda, “sadeva somyedamagṛ āsīdekamevādvītiyam tasmādasataḥ saj jāyata”. It means, “In the beginning, my dear one, there was just Being, one only, without a second. Some say that Being was only in the beginning, one without a second. From that Being, then, was born what exists.
Mundaka Upanishad (3.1.8) says, “aprāṇo hyamanaḥ śubhro hyakṣarāt parataḥ parāt, parāt paraṃ puruṣa iti udāhṛtam. ” It means, “The breathless, mindless, pure, the Imperishable, beyond the gross, that is far beyond the subtle, the ever-existent Person, It is said to be the highest.” The hymn emphasises that the Supreme Brahman transcends the perishable (Kshar Brahm) and the imperishable (Akshar Brahm) aspects of existence.
In Bhagavad Gita Chapter 13, Verse 13, Lord Krishna explains: “ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वाऽमृतमश्नुते।” It says, I shall now reveal to you that which ought to be known, and by knowing which, one attains immortality. It is the beginningless Brahman, which lies beyond existence and non-existence.
There is another hymn in Mundakopanishad that states, “na tasya pratima asti yasya nama mahadyasa hiranyagarbhah,” which translates to “There is no image of Him whose name is Great Glory (Mahadyasa); the Golden Womb (Hiranyagarbha), (i.e., God) is His name.”
It is to be noted that whereas all the above, except the last one, refers to the Supreme God, the last refers to the Creator God, who is a power manifestation of the Supreme. This inference had become possible only in the Light of the Ultimate Revealed Wisdom (Tartamya Gyan or Holy Kuljam Swaroop) of Nijanand School.
Echoes in Abrahamic Faiths
The Holy Bible unequivocally states the concept of monotheism: “There is only one God and no other. The Supreme Truth God is only One.
Judaism and Christianity and Oneness of God:
The Jewish faith similarly upholds this concept through the concise statement in the Torah (Deuteronomy 6:4): “Hear O Israel, the Lord our God, the Lord is One.” This affirms the belief in one God and rejects idolatry.
The Holy Bible echoes this sentiment: “There is only one God and no other” (Deuteronomy 4:35 reads: “Unto thee, it was showed, that thou mightest know that the Lord he is God; there is none else beside him.” (King James Version)).
Deuteronomy 4:39: “So acknowledge today and take to heart that the Lord is God in heaven above and on the earth beneath; there is no other.”
Isaiah 43:10: “You are my witnesses,” declares the Lord, “and my servant whom I have chosen, so that you may know and believe me and understand that I am he. Before me no god was formed, nor will there be one after me.” (NIV)
Isaiah 44:6: “Thus says the Lord, the King of Israel and his Redeemer, the Lord of hosts: I am the first, and I am the last; besides me there is no god.” (NIV)
Isaiah 44:8: “Is there any god besides me? There is no Rock; I know not one.” (NIV)
Isaiah 45:5: “I am the Lord, and there is no other; apart from me there is no God. I will strengthen you though you have not acknowledged me.”
Isaiah 45:22: “Turn to me and be saved, all you ends of the earth; for I am God, and there is no other.”
Mark 12:29: “Jesus answered, ‘The most important is, ‘Hear, O Israel: The Lord our God, the Lord is one.'”
1 Corinthians 8:4-6: “We know that an idol is nothing at all in the world and that there is no God but one”. “For even if there are so-called gods in heaven or on earth—as indeed there are many gods and lords”. “Yet for us, there is but one God, the Father, from whom all things come and for whom we live; and there is but one Lord, Jesus Christ, through whom all things came and through whom we live.” (NIV)
Beyond Idols and Material Desires in Islam:
Islam’s foundational principle, “La ilaha ill-Allah, Muhammad-ur-rasool ullah,” affirms the belief in one God and Muhammad’s prophethood.
” The Holy Quran echoes this sentiment, declaring, “Kool hoo Allah ahad,” asserting the oneness of Allah and emphasising exclusive worship of Him.
Quran, 28:59:22-24 further clarifies that this singular God is all-knowing, merciful, and the embodiment of true peace. It criticises the worship of multiple deities, stating that those who do so are misguided and haven’t experienced the true nature of the one God (Allah or Parmatma). The text suggests that people turn to lesser deities due to a focus on fulfilling material desires.
Sikhism:
Sikhism, through the Guru Granth Saheb, describes this singular God as one who transcends human comprehension and is the “khasam” (spiritual husband) and the only Lord of the soul.
Sikhism, as reflected in the Guru Granth Sahib, acknowledges the incomprehensible nature of the Divine and affirms the sole lordship of the Supreme Being. The entire Guru Granth Sahib can be seen as conveying the message of one Supreme Lord, even when using various names and descriptions for the divine.
Guru Granth Sahib (Ik Onkar, Raag Maajh, Ang 116): Nanak eko sumeriyee, janam maran dukh jaayee. ||1|| Prabh apnaa kirpaa drishtin deejai, har naam japnaaee har naam japnaaee. ||2|| Jaap jap kar man bhagat ujjal hovai, Prabh ke charanan laage ||3|| Prabh ke charanan dagar phul phal, Nanak naam vapraas saadhh ||4||
Here’s a translation of the full Shabad:
(Line 1) Nanak remembers the One Supreme Lord; the pain of birth and death is gone.
(Line 2) May God bestow His merciful gaze, and let us chant the True Name.
(Line 3) By chanting the Name, the devotee’s mind becomes pure, and he attaches himself to the feet of the Lord.
(Line 4) At the feet of the Lord are streams of flowers and fruits. Nanak, by uttering the Name, all desires are fulfilled.
Mul Mantar (Mool Mantra):
Ik Onkar Satnaam Karta Purakh Nirbhau Nirvair Akāl Murti Ajooni Saibhan Gur Prasaad.
This is the opening verse of the Guru Granth Sahib and sets the foundation for Sikh belief:
There is one supreme Being, the eternal reality, the creator, without fear and devoid of enmity, immortal, never incarnated, self-existent, known by grace through the True Guru.
The word “Ik Onkar” itself translates to “One God.”
Page 45:
paarbarahm parabh ayk hai doojaa naahee ko-ay. jee-o pind sabh tis kaa jo tis bhaavai so ho-ay.
There is only the One Supreme Lord God; there is no other. All beings and bodies belong to Him; whatever He wills, happens.
Page 116:
Ek Jot hai jag chanan hariaa.
There is One Light that enlightens the world.
Page 134:
Eko naam, saha sabh thaani. (Eko naam, saha sabh thaani)
This translates to: “There is the One Name that pervades everywhere.”
Page 359:
Eko Dhaar Sahib Ik Daata.
There is One Door (to God) and One Giver.
Page 599:
Ik Daata Sabh Bhala Karay.
The One Giver does all good.
Page 722:
Ik Prabh Ik Jot Ik Murti.
There is One God, One Light, One Form.
Saint Kabir:
Saint Kabir, among others, emphasises the necessity of realising the Satnaam Paarbrahm to transcend the cycle of birth and rebirth, underscoring the importance of recognising the singular Supreme Being across all religious traditions.
Kabir’s teachings are known for emphasising the concept of one Supreme Being, often referred to as “Satnaam” (True Name) or “Parabrahmn” (Ultimate Reality). Here are some of his sayings reflecting this belief:
Saint Kabir, a mystic poet, further reinforces this notion. He believed that without knowing the one true God, Satnaam Parbrahmn, one cannot escape the cycle of reincarnation.
Soham: “Soham” signifies the inseparable connection between the individual soul (Jeev) and the Super reality (Aadi Jeev or Creator God). This concept underlines the essential oneness of all creation with the divine.
Focus on the True Name:
“Kabir, man mantra Jap, Satnaam jap jaaye. Taa kaa phal jagat mein, naam jaap phal paaye.” (Kabir says to chant the mantra and chant the True Name. The fruit of that in this world is obtained by chanting the Name.)
“Mool mantra Satnaam hai, jaap japo re bandhu. Taa ke charan ki dhul lage, teerath karne kaa nahin phandaa.” (The root mantra is the True Name; chant it, my friend. If even a speck of dust from His feet touches you, there’s no need to make pilgrimages.)
These sayings emphasise the importance of chanting the “Satnaam” as a path towards realising the one Supreme Being. This quote suggests that external rituals are less important than internal devotion through chanting the True Name.
“Kabhira, ek hi jyoti hai, anek deepak jaale. So ek hi Parabrahm hai, naam anant kare nale.” (Kabir says, there is only one Light, though many lamps are lit. So there is only one Supreme Being, though many names call upon Him.)
“Buraa na kijye koi, jagat mein dooja nahi. Satnaam japo sachee raho, taakee yeh phalam pahi.” (Do no evil to anyone; there is no other in this world. Chant the True Name, live truthfully, and you will attain this fruit.)
“Mayaa ka jhaal hai jagat saaraa, Satnaam jape re soey na haraa.” (The whole world is an illusion of Maya (deception). He who chants the True Name is never defeated.).
Kabir highlights the world as an illusion created by Maya. Chanting the True Name helps one see beyond this illusion and attain liberation.
Rejection of Idol Worship:
Kabir often criticised worshipping idols or forms of God, believing they were mere distractions from the all-encompassing divine. This reinforces the idea of one ultimate reality beyond physical representations.
“Pathar puja karne wale, murti pooja karne wale, bekaar mein karte hain. Parabrahm nirakaar hai, har jagat mein vyapta hai.” (Those who worship stones and idols do it in vain. The Supreme Being is formless and pervades everywhere.)
“Man mera masjid, dwaar mera kaaba, pooja aarti nirmal aab.” (My mind is the mosque, my doorway is the Kaaba, and my prayer and offering is pure water.)
“Bhartar bina puja kaisa, murti pooja kaisa faal? Ek hi poojo Sat Purush, jahaan char jagat hote nihaal.” (What is the use of worshipping idols without the One who sustains them? Worship only the One Supreme Being, who witnesses all the four realms.)
This quote criticises worshipping idols, suggesting they are merely representations, and true devotion lies in recognising the one Supreme Being behind them.
Equality before the Divine:
Kabir’s teachings transcended social hierarchies and religious practices. He believed everyone has equal access to the divine through devotion and right living and further emphasized a single source for all creation.
Focus on Inner Truth:
Many of Kabir’s sayings emphasise seeking the truth within oneself. This introspection leads to recognising the divine spark present in all beings, ultimately connecting back to the concept of one Supreme Being.
It’s important to remember that Kabir’s teachings were often delivered through poetry and metaphorical language.
Key Points:
Many religions have the concept of a single, supreme reality. Different faiths use various terms and descriptions but point to the same essential Truth.
Knowing this ultimate reality is considered crucial for spiritual liberation in several traditions.
The concept of divine oneness goes beyond mere numbers (one vs. many gods) and emphasizes the absolute nature of the ultimate reality.
