BHANA, literally meaning liking, pleasure, will, wish, or approval, is one of the key concepts in Sikh thought. In Sikhism, it refers specifically to God’s will and pleasure. Raza, an Arabic term popular in the context of various schools of Sufi thought, also appears frequently in Sikh texts to express the concept of UMARSA bhana. According to this concept, the Divine Will is at the base of the entire cosmic existence. It was His bhana, His sweet will, that was instrumental in the world’s coming into being: “Whenever He pleases, He creates the expanse (of the world of time and space) and whenever He desires, He (again) becomes the Formless One (all by Himself)” (GG, 294).
All our actions, our pain and pleasure, our worship, penance and self-discipline, metempsychosis and liberation, heaven and hell, are subject to bhana (GG, 963). Bhana or raza, the Divine Will, expresses itself through hukam, the Divine Law of nature. Bhana and hukam are closely related and are often used synonymously. In the very first stanza of Japu, Guru Nanak uses hukam and raza as a compound term. There is, however, a subtle difference between the two concepts.
Hukam is the Divine Law, while bhana is the Divine Will. The latter is the source of and sanction behind the former: “hukam is that which you desire” (GG, 17). Hukam is the medium and instrument of the expression and operation of bhana. The basic idea implicit in hukam is its imperative and unimpeachable nature to which man must submit, but such submission is again subject to His bhana. “When He desires, He makes man submit to hukam” (GG, 337): “In His Will, the Lord makes man submit to His command” (GG, 1093).
The inexorable hukam, having its source in bhana, follows that the latter is equally—even more—inescapable and inevitable, subject only to itself in the form of nadar (q.v.). It therefore becomes the duty of man to submit to the Divine Will willingly and gracefully. Submission to raza is thus inherent in the concept of bhana. Bhana in the Sikh tradition yields primarily the meaning of Divine Will itself, while also taking equal cognizance of the other meaning—viz., the attitude of submission on man’s part to the Divine Will. The latter itself arises out of God’s Will or Grace. In this sense, i.e., bhana as the attitude of submission, it is defined in gurbani as a great gift.
As Guru Arjan says, “The truth is that there is no gift as great as bhana (submission to the Lord’s Will)” (GG, 1093); and Guru Amar Das says, “On whomsoever Thou bestoweth bhana, to him Thy Will is pleasing” (GG, 1064). The Divine Will in the sense of inexorable ordinance or law of nature is intimately related to the problem of determinism versus free will. If nothing happens or can happen without the Divine Will, there would be no place for ethics and moral responsibility of man for his actions, good or bad. The Sikh precept, however, keeps reminding man to make the choice: to become acceptable at His portal or remain recalcitrant. Making a choice is a volitional act, and pursuing it involves freedom of action.
Thus, Sikhism, positing active participation in life, does recognize freedom of action—but “within the contingencies of his finitude.” In this context, the Sikh is required to correctly understand what pleases God, what is His pleasure (bhana). Concentrated attention to and meditation upon the Guru’s word helps him in such understanding. Guided by his understanding of bhana, the Sikh is not only free to act but is required to participate—”to battle on in open field with his mind fully in control” (GG, 931). He is supposed to quell his haumai (I-ness), dedicate his actions to the Lord’s Will, and surrender himself to His raza with regard to the outcome of his actions.
References :
1. Balbir Singh, Foundations of Indian Philosophy. Delhi, 1971
2. Nripinder Singh, The Sikh Moral Tradition. Delhi, 1990
3. Jodh Singh, Gurmat Nirnaya. Lahore, 1932
Bhana: The Essence of Divine Will in Sikhism
Introduction
Bhana, a profound concept in Sikh philosophy, encapsulates the notions of liking, pleasure, will, wish, and approval. Rooted deeply in the spiritual fabric of Sikhism, it specifically refers to God’s will and pleasure, intertwining faith, submission, and divine grace into a cohesive understanding of life and the cosmos.
Bhana and the Creation of the World
In Sikh thought, the Divine Will (Bhana) lies at the heart of all creation. It is the supreme force that brought the universe into existence. Sikh scripture elucidates this beautifully: “Whenever He pleases, He creates the expanse (of the world of time and space), and whenever He desires, He (again) becomes the Formless One (all by Himself)” (Guru Granth Sahib, p. 294). This verse underscores how everything originates and dissolves within the bounds of Divine Will, emphasizing its omnipotent and all-encompassing nature.
Bhana, Hukam, and Raza
Bhana is often discussed alongside other important concepts like Hukam (Divine Law) and Raza (Divine Pleasure). Hukam is the immutable law of nature, the framework within which the universe operates. Bhana, on the other hand, is the underlying will that drives Hukam. As the Guru Granth Sahib (p. 17) states: “Hukam is that which you desire.” In this interplay, Bhana serves as both the source and the sanction behind the laws of existence. Raza, a term influenced by Sufi thought, shares similarities with Bhana and is frequently used to describe submission to the Divine Will.
Human Life and Submission to Bhana
Every aspect of human life—joy and sorrow, worship and penance, liberation and rebirth—is ultimately governed by Bhana. Acknowledging and submitting to this Divine Will is central to Sikh teachings. The Guru Granth Sahib (p. 1093) describes submission to Bhana as the greatest gift one can receive: “The truth is that there is no gift as great as Bhana (submission to the Lord’s Will).” This graceful acceptance fosters a deep spiritual connection, allowing individuals to transcend their ego (haumai) and align their actions with divine purpose.
Freedom and Divine Will
Sikhism strikes a delicate balance between determinism and free will. While Bhana governs the universe, humans are not mere puppets. The faith emphasizes the importance of volitional acts—making ethical choices and pursuing righteous paths. By meditating on the Guru’s word, individuals can gain clarity about what pleases God and align their lives with His will. This active participation in life is illustrated in the Guru Granth Sahib (p. 931), which calls on followers “to battle on in open field with [their] mind fully in control.”
Conclusion
The concept of Bhana in Sikhism is not just about recognizing Divine Will but also embracing it with humility and grace. It urges individuals to relinquish their ego, align their actions with divine purpose, and live in harmony with the cosmic order. Bhana, as both a principle and an attitude of submission, serves as a cornerstone for spiritual growth and ethical living, making it a timeless and universal teaching.
