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'Baba Nanak and Nirankara (formless reality, Waheguru, or the Supreme God)', Janamsakhi painting from a Kashmiri manuscript, early 19th century
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Nirankar (Punjabi: ਨਿਰੰਕਾਰ, lit. 'formless'[1]) is one of the many attributes associated to God in Sikhism and means The Formless One.

Etymology

[edit]

The word has its roots in the Sanskrit word nirākārā (Sanskrit: ਨਿਰਾਕਾਰਾ/निराकारा) and is a compound of two words: Nir meaning "without" and Akar (or Akaar), "shape" or "form"; hence, The Formless.[2]

Meaning and usage

[edit]

The term is used as one of the names of God by Sikhs.[3]

It finds usage in the Guru Granth Sahib:

ਸਚ ਖੰਡਿ ਵਸੈ ਨਿਰੰਕਾਰੁ ॥

सच खंडि वसै निरंकारु ॥

Sacẖ kẖand vasai nirankār.

In the realm of Truth abides the Formless Lord.

— SGGS. Pg 8

Conjunction

[edit]

The words is sometime conjoined with other terms. Some examples are below:

  • Nirankar Purusha[4]
  • Nirankar Alepa[4]

History

[edit]

The term was first used to describe the divine by Guru Nanak.[1] The name later would become the namesake of the Nirankari sect founded by Baba Dayal Singh.[1]

References

[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia

Nirankar

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Nirankar (Punjabi: ਨਿਰੰਕਾਰ, lit. 'formless') is a key theological term in referring to God as the transcendent, shapeless, and incorporeal supreme being who exists beyond physical manifestation or human-like attributes. This concept underscores the Sikh belief in a singular, eternal divine reality that is omnipresent yet indefinable by form, as articulated throughout the , the holy scripture of the faith. In Sikh philosophy, Nirankar represents the nirgun (formless) aspect of God, contrasting with the sargun (with attributes) manifestations that allow devotees to connect through creation and scripture, yet affirming that the ultimate reality remains beyond sensory perception or idol worship. The concept of formlessness is central to the , the foundational creed of , which opens with "" (One Universal Creator) and elaborates on God's formless essence as self-existent and timeless, while the term "Nirankar" appears in numerous other hymns. This emphasis on formlessness promotes a monotheistic free from , influencing like the rejection of rituals centered on images and the focus on (naam ) to realize the divine within. The significance of Nirankar extends to everyday Sikh expressions invoking for the formless divine, which reinforces communal identity and devotion. Historically, the term has also inspired reform movements within , though it fundamentally defines the faith's core doctrine of a boundless, merciful creator who is accessible through ethical living and scriptural study rather than physical representation.

Etymology

Sanskrit Roots

The term "Nirankar" derives from the Sanskrit compound "nirākāra" (निराकार), composed of the prefix "nir" (निर्), signifying "without" or "absence of," and "ākāra" (आकार), denoting "form," "shape," or "appearance." This etymological structure emphasizes a state devoid of physical or material manifestation, a concept rooted in ancient Indian philosophical lexicon. In Vedic literature, the idea of a formless divine essence appears in abstract references, such as the Rigveda's Nasadiya Sukta (10.129), which describes the primordial reality as beyond form, neither existent nor non-existent, embodying an indefinable cosmic origin without physical attributes. This notion evolves more explicitly in the Upanishads, where the concept of formlessness characterizes Brahman as the ultimate reality; for instance, the Brihadaranyaka Upanishad (2.3.1) delineates Brahman in two aspects—defined (with apparent form, mūrtaṃ) and undefined (amūrtaṃ, subtle and limitless)—highlighting the transcendent, non-manifest nature of the supreme principle. The specific term "nirākāra" draws from these Upanishadic ideas but is more prominently used in later Vedanta and Puranic texts to denote the formless divine. Phonetically, "nirākāra" underwent changes through languages, Middle Indo-Aryan vernaculars that simplified Sanskrit's complex consonant clusters and vowel lengths, influencing medieval Indian tongues by retaining the core structure while adapting to regional pronunciations, such as the shift toward more fluid syllabic forms in northern dialects. This evolution facilitated the term's transmission into later linguistic contexts, including broader adoption in Punjabi terminology.

Adoption in Punjabi and Sikh Context

The Sanskrit term nirākāra, denoting formlessness, underwent adaptation into Punjabi as Nirankār (ਨਿਰੰਕਾਰ in script), reflecting the linguistic evolution of in the region. This transformation involved phonetic shifts typical of spoken Punjabi, while retaining the core structure for clarity in vernacular expression. The script, formalized in the 16th century by Guru Angad Dev, facilitated this integration by providing a dedicated for Punjabi, enabling precise rendering of the term in Sikh writings without reliance on or Persian scripts. The term's first notable appearances occurred in 15th- and 16th-century Punjabi literature, deeply influenced by the Bhakti movement's emphasis on devotional monotheism, with prominent use by Guru Nanak in foundational Sikh compositions such as the Japji Sahib. Saints and poets in northern India, including early Sikh figures like Guru Nanak, incorporated Nirankār to articulate a direct, personal connection to the divine, shifting from ritualistic Sanskrit compositions to accessible Punjabi hymns that resonated with local communities. This period marked a broader vernacularization of spiritual vocabulary, aligning with the Bhakti ethos of equality and inner devotion over external forms. In the Sikh context, Nirankār played a key role in delineating unique terminology from contemporaneous Hindu concepts, particularly contrasting with Sakar (ਸਾਕਾਰ), which implies a manifested or embodied divine presence often linked to idol-centric worship. By prioritizing formlessness, this adaptation reinforced Sikh distinctiveness, fostering a linguistic bridge that emphasized monotheistic universality while rejecting anthropomorphic representations prevalent in regional traditions.

Theological Concept

Definition as Formlessness

In Sikh theology, Nirankar denotes , the supreme God, as utterly formless, existing beyond any physical shape, anthropomorphic representation, or material constraint, thereby embodying pure transcendence. This core attribute portrays the divine as an eternal, omnipresent reality unbound by the limitations of creation, emphasizing an abstract essence that defies sensory perception or spatial confinement. The philosophical essence of Nirankar rejects and ritualism reliant on external icons or symbols, instead championing direct spiritual realization through communion with the divine. It fosters a path of inner transformation, where believers cultivate awareness of the transcendent presence within, prioritizing ethical living and meditative practices over outward forms of worship. In contrast to traditions featuring anthropomorphic deities or divine incarnations, the Sikh conception of Nirankar underscores devotion to an invisible, immaterial absolute, elevating bhakti as an internal, heartfelt engagement with the formless divine. This focus highlights the faith's monotheistic foundation, where the divine's formlessness complements attributes like Nirgun—denoting quality-lessness—to affirm God's unmanifest purity.

Relation to Sargun, Nirgun, and Waheguru

In Sikh , the concept of Nirankar, denoting the formless Divine, serves as a unifying principle that integrates Sargun—the immanent aspect of with attributes and manifestation in creation, including the Gurus—and Nirgun—the transcendent, attribute-less beyond physical perception. This integration posits that is simultaneously both Sargun and Nirgun, yet ultimately Nirankar, ensuring no separation between the creator and creation while rejecting dualistic interpretations. The formless essence of Nirankar permeates all manifestations without being limited by them, allowing the Divine to express dynamically in the while remaining beyond form. This relational framework emphasizes non-dualism, where Sargun expressions, such as the visible order of and ethical guidance through the Gurus, are not independent entities but extensions of the Nirgun Nirankar. Sikh thought thus avoids by maintaining that the immanent (Sargun) is real and purposeful, yet subordinate to the transcendent formlessness, fostering a holistic view of as an expression of divine unity. God's creative activity in Sargun form does not alter the underlying Nirankar nature, which directs all existence through benevolence and cosmic law. Nirankar functions as a key attribute of , the wondrous enlightener and central name for the Divine in , reinforcing the non-anthropomorphic unity described alongside in foundational texts like the Mool Mantar. encompasses both Sargun and Nirgun dimensions, with Nirankar highlighting the timeless, self-existent essence that transcends yet immanates in all. This positioning affirms 's monotheistic singularity, where formlessness prevents idolization of manifestations and promotes realization through alignment with divine will. The concept thus clarifies as the ocean of virtues—loving, just, and creative—while remaining eternally formless.

Scriptural Usage

References in Guru Granth Sahib

The term "Nirankar" appears 29 times in the , establishing it as a core descriptor for the formless Divine in Sikh scripture. This frequency underscores its importance in conveying the transcendent, non-anthropomorphic nature of God, distinct from any physical manifestation. Specific instances illustrate its usage in invoking divine benevolence and unity. For example, the term appears in the of , describing God's formless essence as self-existent and timeless, composed by . Similarly, on Ang 1408, the shabad by Bhagat Kabir states "Jot roop har aap guru nanak kahayo" (The Lord of Light Himself became known as ), interpreted as affirming the singular, all-encompassing essence of the formless Divine. Thematically, "Nirankar" features prominently in shabads as a focal point for praise, meditation, and the transcendence of Maya—the illusory world of forms and attachments. In praises, it often appears in devotional hymns that exalt God's grace as the means to spiritual liberation, such as calls to meditate on the formless to attain and reject material deceptions. For instance, shabads using "Nirankar" emphasize contemplating the Divine to dissolve ego and , reinforcing the path of (devotion) through remembrance. Regarding authorship, the term is predominantly employed by , who uses it to lay the foundational vision of , appearing in his compositions like to describe God's abode beyond creation. Of the 29 occurrences, approximately 15 are in 's writings, with Guru Arjan Dev contributing around 10 instances, such as in Raag Suhi on Ang 749, to highlight divine fearlessness and unity. Other Gurus, including and , contribute instances that reinforce , portraying "Nirankar" as the unchanging reality amid transient forms. This collective usage across contributors solidifies the rejection of and the affirmation of one formless Creator.

Usage in Other Sikh Texts

In the Dasam Granth, attributed to , the term Nirankar appears prominently in compositions like Jaap Sahib, where it portrays the Divine as formless yet embodying infinite attributes, including those of an indomitable warrior spirit invoked in protective hymns during times of conflict. For instance, verses such as "Sargun Nirgun Nirankar Sun Samadhi Aap" highlight the seamless unity of the manifest and unmanifest aspects of the Eternal One, extending the foundational emphasis on formlessness from the into poetic praises that inspire martial resolve without anthropomorphic limitations. Similarly, in battle-oriented texts like , Nirankar underscores the Divine's transcendent power as a formless force guiding righteous warfare against oppression. The , traditional biographical narratives of Guru Nanak's life, illustrate Nirankar through dialogues that reject idol worship and affirm the Divine's formless essence, portraying the Guru as enlightening interlocutors on the futility of material representations. In these stories, such as encounters with pandits or yogis, Nanak emphasizes that true devotion lies in realizing the invisible, infinite Nirankar beyond stones or images, fostering a direct, personal connection unmediated by rituals. This depiction reinforces Nirankar as central to Nanak's revolutionary teachings, depicted in visual traditions like Kashmiri manuscripts where the Guru communes with the formless reality. Bhai Gurdas's Vaars, revered as key interpretative works on Sikh thought, employ Nirankar in verses that connect the formless Divine to and communal harmony, guiding Sikhs toward virtuous living. For example, in Vaar 26, Pauri 2, the transition from Nirankar (formless state) to creation is linked to living in truth and selfless service, portraying ethical conduct as alignment with the unmanifest Creator's will. These explanations, such as in Vaar 1, extend Nirankar's abstraction into daily practices like honest labor and equality, forming a bridge between and social responsibility in early Sikh communities.

Historical Development

Introduction by Guru Nanak

(1469–1539), the founder of , first popularized the term "Nirankar," denoting the formless aspect of the divine, through his extensive travels and poetic compositions during the early 16th century. Accompanied by his companion Mardana, he journeyed across the and beyond, visiting prominent Hindu and Muslim religious sites such as (also spelled Hardwar), and , where he openly critiqued rituals centered on idols, images, and anthropomorphic representations of God. These interventions highlighted his vision of a singular, transcendent reality beyond physical forms, challenging the prevailing practices of both and in a diverse religious landscape. A pivotal moment in this development occurred in 1499 near , when , then about 30 years old, experienced spiritual enlightenment after immersing himself in the Bein River and remaining submerged for three days. Emerging transformed, he proclaimed the foundational verse known as the , which articulates the divine as eternal, self-existent, without fear or enmity, thereby establishing "Nirankar" as central to Sikh theology. This revelation marked the inception of his mission to propagate a monotheistic understanding free from ritualistic constraints. Following this enlightenment, undertook a series of missionary tours called Udasis, beginning around 1500, to disseminate these teachings primarily in and surrounding regions of 16th-century . Through these journeys, which spanned over two decades and covered thousands of miles on foot, he gathered followers by emphasizing equality, rejecting hierarchies, and condemning empty ritualism in favor of direct communion with the formless divine. These efforts laid the groundwork for the early Sikh community, fostering a movement rooted in ethical living and spiritual introspection.

Influence on Sikh Reform Movements

The Nirankari movement emerged in the early 19th century as a significant reform effort within , founded by Baba Dayal Das (1783–1855) in , aiming to restore the emphasis on worshiping the formless divine, Nirankar, amid perceived corruptions in ritualistic practices. Dayal Das, a Sikh from , criticized idolatry, elaborate ceremonies, and Brahmanical influences, advocating instead for simple Sikh rites like the marriage and devotion solely to the formless God, drawing inspiration from Guru Nanak's original teachings on formlessness. This movement established centers across , particularly in the Pothohar region, and promoted monotheism, abstinence from intoxicants, and bowing only before the , thereby purifying Sikh practices from Hindu accretions. By the early , internal differences led to a schism, resulting in the formation of the in 1929 by Baba Buta Singh in (now ), which relocated to after the 1947 Partition and developed under leaders like Baba Avtar Singh, , (who led until his death in 2016), and succeeded by Mata Sudiksha in 2018. The traditional group, headquartered in and led by Baba Jagdarshan Singh since 1998, maintained continuity with Dayal Das's lineage, while the evolved as a distinct entity emphasizing a living guru's role in realizing Nirankar. Both branches incorporate invocations of "Nirankar" during their samagams, or congregational gatherings, where participants engage in collective meditation and spiritual discourse focused on the formless divine, fostering a shared yet divergent reformist ethos. Tensions between the Sant Nirankaris and orthodox escalated in the , exemplified by the 1978 Amritsar incident on April 13, when a violent clash at a Baisakhi samagam led by resulted in 13 Sikh deaths and heightened conflicts over spiritual authority and interpretations of formless worship. This event, involving Akali Dal supporters protesting the Mission's practices, marked a pivotal moment in Sikh militancy and underscored doctrinal disputes regarding the role of living gurus versus scriptural authority in accessing Nirankar. In contemporary times, both Nirankari traditions continue to influence the global , with the alone claiming hundreds of thousands of followers worldwide through its international centers, promoting icon-free and universal spiritual awakening centered on realizing the formless Nirankar. These efforts emphasize selfless service and interfaith , adapting reformist ideals to diaspora contexts in , , and beyond, while navigating ongoing sensitivities with mainstream .

References

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