An Esoteric and Ontological Comparison
Introduction
Gurmat—literally “the Guru’s guidance”—is a psycho-spiritual, ontologically rooted system emerging from the revelations of the Sikh Gurus, most profoundly expressed in the Guru Granth Sahib. Sanatan Dharma—often equated with Hinduism—is an ancient, multi-layered spiritual framework centered around the eternal truths (Sanatan = eternal, Dharma = righteous duty/law) as conveyed through Vedas, Upanishads, and the epics.
While both traditions aim toward liberation from cyclical existence, their ontological assumptions, spiritual technologies, and esoteric nuances differ profoundly. Gurmat emerges as a distinct ontological revelation, not just a religious reform or socio-political movement. This article explores these differences through the lenses of metaphysics, psycho-spirituality, cosmology, and soteriology.
1. Ontological Foundations
Sanatan Dharma
Sanatan Dharma postulates a layered cosmology: Brahman (the Absolute), Atman (the individual soul), and Maya (illusion). Liberation (Moksha) is achieved by realizing that Atman is Brahman—tat tvam asi (“thou art that”). The self (Atman) is eternal, cycling through samsara due to karma and avidya (ignorance).
Esoterically, this tradition accepts multiple deities as manifestations or avatars of the Absolute, each governing different energies or lokas (planes of existence). Practice includes mantra, yajna (sacrifice), puja (worship), yoga, and tapasya.
Gurmat
Gurmat declares the primacy of Ik Oankar—the unifying, creative, sustaining, and dissolving consciousness. Unlike the Atman-Brahman dualism, Gurmat asserts that the soul (jeev) is not a separate eternal substance but a lehar (wave) on the ocean of Oankar. The illusion is not simply Maya, but the Haumai—the illusory egoic “I-amness” that arises from separation consciousness.
“ਬਿੰਦੁ ਮਿਲਾਇਆ ਬਿੰਦੁ ਲੀਨਾ ਭਾਇ ॥”
Bind milaa-i-aa bind leenaa bhaa-e.
“The drop merges into the ocean, and the drop becomes the ocean.”
– Guru Granth Sahib, Ang 878
Gurmat does not aim for union of self with Brahman, but the dissolution of the false self into its true nature, Naam, which is not a sound or word but the very ontological current of consciousness itself.
2. Deity and Worship
Sanatan Dharma
The Divine is often anthropomorphized. Worship involves murti puja (idol worship), invocation of deities (Shiva, Vishnu, Durga, etc.), and participation in ritualistic practices to align with cosmic forces.
Esoterically, the gods are seen as archetypal forces within the self—Shiva as consciousness, Shakti as energy, Vishnu as preservation, Brahma as creation. Tantra and Kundalini Yoga deepen this internal understanding.
Gurmat
Gurmat rejects murti puja as an externalisation of divinity. The Divine is not accessible through image or form:
“ਨ ਭੇਦੁ ਲਾਗੈ ਸੂਰਤਿ ਮੂਰਤਿ ਰੰਗਿ ॥”
Na bhed laagai soorat moorat rang.
“No image, form, or colour can depict the Divine.”
– Guru Granth Sahib, Ang 1136
Instead, Gurmat worship centers on Naam Simran—the ontological remembrance of Being through Shabad (vibration of truth) and Anhad Naad (the unstruck celestial sound).
The esoteric practice involves the inner harmonization of the five psychic enemies (kam, krodh, lobh, moh, ahankaar) and awakening the Dasam Duaar (tenth gate) through grace, bhana (acceptance), and Sangat (coherent fields of awareness).
3. View of Self and Liberation
Sanatan Dharma
The Atman is real and eternal. Moksha is its realization. Paths include:
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Jnana Yoga: the path of knowledge
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Bhakti Yoga: devotional surrender
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Karma Yoga: action without attachment
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Raja Yoga: control of the mind and senses
Each aims at transcending the illusion of ego and returning to unity with Brahman.
Gurmat
The self (Haumai) is a false construct. Liberation (Jivan Mukti) is not post-death, but possible in this very life through the awakening to Hukam (the divine order):
“ਹੁਕਮੈ ਅੰਦਰਿ ਸਭੁ ਕੋ ਬਾਹਰਿ ਹੁਕਮ ਨ ਕੋਇ ॥”
Hukmai andar sabh ko baahar hukam na koe.
“Everyone is under Hukam; nothing is beyond it.”
– Guru Granth Sahib, Ang 1
The Gurmukh is one who aligns with Hukam, while the Manmukh lives in egoic delusion. The true self is Jot Saroop—the flame of consciousness itself, which shines when the ego is burnt in the fire of Giaan Agni (fire of wisdom).
4. Karma and Rebirth
Sanatan Dharma
Karma is action and its consequence. One is bound to cycles of rebirth until karma is resolved or transcended through realization. Rebirth can be in any of the 8.4 million yonis (life forms).
Gurmat
Gurmat also speaks of 8.4 million cycles, but the key cause of rebirth is Haumai. The sanskaaric (impression-based) residue of ego binds the being to the wheel of chaurasi lakh joon. However, karma alone is not the ultimate determinant—Divine Grace (Nadar) is central.
“ਕਰਮੀ ਆਵੈ ਕਪੜਾ ਨਦਰੀ ਮੋਖੁ ਦੁਆਰੁ ॥”
Karmee aavai kaprhaa nadree mokh duaar.
“By karma one receives the robe (body), but through grace is liberation attained.”
– Guru Granth Sahib, Ang 2
5. Language and Epistemology
Sanatan Dharma
Uses Sanskrit—a formalized, ancient language. Much of its scriptural access requires Brahmanical initiation or scholarly guidance. Knowledge is hierarchical.
Gurmat
Chooses the language of the people—Gurmukhi, a script evolved to democratize esoteric wisdom. The Guru Granth Sahib includes contributions from saints outside caste, religion, or gender boundaries—like Bhagat Kabir, Namdev, Farid, Ravidas.
Knowledge in Gurmat is Anubhav-based (experiential), not merely intellectual. True wisdom (Giaan) is an ontological state, not accumulated information.
6. Esoteric Symbolism
Sanatan Dharma
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Chakras and Kundalini: energy centers activated through yogic practices
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Tridevi/Trimurti: cosmic functions personified
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Agni, Soma, and Indra: symbols of fire, bliss, and will-force
These represent both macrocosmic and microcosmic phenomena.
Gurmat
While not framed in chakra systems, Gurmat teaches the Dasam Duaar (tenth gate), the point where Surat (awareness) merges into Shabad. The inner sound current (Anhad Naad) becomes the guide.
“ਸਾਚੀ ਲਿਵੈ ਮਨੁ ਲਾਗਾ ॥ ਆਨਹਦ ਸਬਦੁ ਵਜਾਵਣਿਆ ॥”
Saachi livai man laaga, anhad sabad vajaavaniaa.
“True absorption comes when the mind is attuned, and the Anhad Shabad resounds.”
– Guru Granth Sahib, Ang 917
Gurmat esotericism is practical and immediate: the body is the temple, Shabad the Guru, Naam the path, and Anand (blissful consciousness) the destination.
Conclusion: Beyond Religion
Both Gurmat and Sanatan Dharma point toward transcendence, but their ontologies differ significantly.
| Aspect | Sanatan Dharma | Gurmat |
|---|---|---|
| Ontology | Atman-Brahman duality, Maya | Non-dual, Jot Saroop, Haumai as illusion |
| Liberation | Moksha via knowledge, action, devotion | Jivan Mukti through Naam and Hukam |
| Deity | Many forms of the Absolute | Formless (Nirgun) with Sagun attributes in Shabad |
| Practice | Yoga, Puja, Mantra, Tapasya | Naam Simran, Shabad, Seva, Sangat |
| Esotericism | Chakra, Kundalini, Ritual Yajna | Dasam Duaar, Anhad Naad, internal fire of Giaan |
Gurmat is a radical, ontological revelation, not reducible to Bhakti, Vedanta, or Yoga systems. It dissolves the ego not by merging with a higher self but by burning the very illusion of separation. Its esoteric technology is not secret but hidden behind the veil of ego, awaiting the one who listens through love (bhagti), surrender, and grace.
Author: Davinder Singh Panesar
Founder, Gurmat Psycho-Spiritual Psychology
Gurmat Psychology Series © 2025