The concept of Sahaj is central and pivotal in Guru Nanak’s mystical thought. It relates to the highest spiritual state humanly attainable and, as such, carries profound and complex connotations. Though it originates from the most advanced and subtle experiences within the innermost sanctuary of the soul, the ordinary meaning of Sahaj is “just what it should be” or “completely natural.” In simpler terms, it is a proposition that a human being should become a true human—a complete being, free from distortions, deviations, or excesses.
However, the paradox of Sahaj lies in the fact that it is not something one can simply claim or verbalize. It is an actual state, a tangible and attainable human condition. Though deeply mystical in nature, it is not abstract or inaccessible. It belongs to the realm of esoteric mysticism, as its meaning is invariably connected with its manifestative aspect, symbolized in the expression Anhad Sabad—the unstruck, divine sound. Thus, both the mystical content and its expression are inherently linked within our ever-present reality.
Only the spiritually awakened can perceive these two unitive states within their soul, though they often remain inexpressible due to their ineffable nature. Guru Nanak, having directly experienced the blissful union with God and its divine manifestations, articulated these mystical visions in symbolic language. He used esoteric terms already known in Vedantic, Yogic, and Buddhist mysticism, imbuing them with fresh meanings.
As Niharranjan Ray notes:
“In whatever manner one seeks to describe the Sahaj experience, its real nature must elude human understanding and expression. Guru Nanak himself acknowledged that this mystical experience could not be conveyed in communicable language. He had to rely on traditional mystical terms and symbols that, though vague and generalized, were familiar to the mystics of his time.”
To understand Sahaj in its mystical sense, it is helpful to first consider its etymology. Originally a Sanskrit word, Sahaj means “born together” (like human twins). It signifies something that is intuitively perceived at birth—a kind of innate mystical principle or spiritual intuition bestowed upon humanity as a natural inheritance. In this sense, Sahaj embodies the mystical dimension of religion—an affirmation of inner realization over external ritual.
In Guru Nanak’s teachings, Sahaj implies the acceptance of Hukam (divine will) as the foundational principle of Sikh spiritual life. Thus, Sahaj becomes the mystical state of one who has wholly accepted Hukam, Bhana, or Raza. It represents the highest spiritual bliss—a state of divine equipoise.
One scholar describes Sahaj as “natural fulfillment.” Just as vegetables retain their flavor when slowly cooked, the mind and body must be gradually and willingly disciplined for their innate goodness to emerge. Sahaj, in this sense, implies calmness, steadiness, and deliberation. It is the opposite of haste. Haste reveals weakness; Sahaj reflects inner strength, compactness, and self-sufficiency. A Sahaj being is poised, centered, and clear-minded—a state that can be described as sambuddhata or balanced consciousness.
In this anthropomorphic sense (distinct from its mystical meaning), Sahaj represents equilibrium, equanimity, and perspicacity. Actions grounded in this balance—Sahaj-karam as opposed to ego-driven action—bring both aesthetic pleasure and spiritual fulfillment, culminating in infinite bliss.
This state of enlightenment through self-discipline is the ultimate goal of the spiritual path laid down by Guru Nanak. It represents ineffable union with the Divine. Many expressions have been used as synonyms for Sahaj: Sunn Samadhi, Turia Avastha, Chautha Pad, Amar Pad, Param Pad, Maha Sukh, Param Anand, Dasam Duar, Anhad, Sach Khand, Jiwan-Mukti, and others. The term Sahaj Samadhi was also employed by Kabir and the Sikh Gurus.
This terminology was common among saints of the Nirgun Sampradaya—Kabir, Namdev, Dadu, and others—many of whom interacted with or influenced Guru Nanak. These terms trace their roots to the Sahajayana Buddhists (derived from Mahayana-Vajrayana), Tantric Hatha Yoga, and Nathpanthi-Kanphata Yogis, with whom Guru Nanak came into contact during his travels. The Sahajiya Vaishnavas and Bauls of Bengal also adopted similar vocabulary.
The essential meaning of Sahaj is the abnegation of duality and the realization of unity—between God and creation. It is also the primordial state of the Nirgun Brahm (Formless Divine). Mohan Singh Uberoi describes Sikh Sahaj Yoga as:
“Unification with the Self through the cultivation of a state of natural, easy self-hold and self-rest.”
Similarly, Sunn is a state of absolute stillness—no sound, no movement, no object. Only the Subject, God, remains as the all-encompassing Presence.
Guru Nanak used many esoteric expressions—such as sunn, shiv-shakti, trikuti, unman, sas-ghar-sur, bajar-kapat, ira-pingla-sukhmana, ajapa-jap, dasam duar, dhundhukar-niralam, sache amerapur, sachi nagari, bij-mandar, sunn kala, satsar, panch-sabad, akul niranjan, purakh-arit, gagnantar dhanakh, bis-ikis, dubmue-vinpani, surat-dhun, nijghar, gupti bani, anhat sunn, and surat-sabad—especially in ragas like Ramkali and Maru. These are mystical terms found across Indian spiritual traditions.
As N. Ray points out, Guru Nanak’s use of such language does not imply endorsement or practice of those mystical systems. He employed them as figures of speech—technical expressions accessible to the mystic community of his time. Guru Nanak’s mystical message was original, neither derived from nor subsumed within Shaivism, Vaishnavism, Yoga, or even Kabir’s mysticism.
While Kabir’s language is often cryptic or personal, Guru Nanak’s teachings are clearer, more coherent, and ethically robust. N. Ray observes that while Kabir’s mysticism is difficult to systematize, Guru Nanak’s Sahaj provides a consistent theological framework. His mysticism is not speculative or tantric but dynamic, ethical, and experiential.
Ray sums it up:
“God-experience is an inner experience. One must cleanse and purify one’s being. Guru Nanak’s clear answer is: through loving devotion (bhakti) and the constant remembrance of God’s Name—Nam Simran.”
Another scholar states:
“Sahaj Yoga, according to the Guru, consists in subduing the mind through the grace of the Guru and in extinguishing all suffering through the company of saints. This is the Bhakti Yoga of Guru Nanak.”
Even technical yogic concepts like the chhat-chakra, kundalini, sahasrar-dal-kanwal, sas-sur, dasam duar, bajar kapat, and trikuti were reinterpreted by Guru Nanak not for esoteric ritual but for illustrating experiential truths. The union of sun and moon (sas ghar sur samauna)—creative and spiritual energy—symbolizes balance, not tantra.
Connecting Sahaj with Anhad, N. Ray notes:
“Beyond peace, bliss, and radiance, Guru Nanak’s Sahaj also includes Anhad Sabad—the unstruck divine sound experienced within. While Sahaj is the radiant mystical state, Anhad is its spiritual expression as divine inner music. Only the mystic knows this through direct experience.”
Guru Nanak touches on Sahaj in multiple verses. A few examples:
1. “We are born through Sahaj and depart by Hukam. O Nanak, in this there is eternal obedience.”
2. “By hearing the Name, one attains Sahaj contemplation.”
3. “Through the Guru’s word, one attains Sahaj awareness.”
4. “Those who realize God understand Sahaj. When I pondered this, my mind was at peace.”
5. “One who meets the Lord in Sahaj is accepted—free from death and rebirth.”
6. “Through fear, one found the Fearless, and entered the house of Sahaj.”
7. “Seeing nature, hearing Gurbani, uttering the True Name—thus the treasure of honor is filled, and Sahaj is realized.”
8. “O Yogi, contemplate with Sahaj; in this way, you will not return to this world.”
-By Dewan Singh
