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General Sikhism, A Religion Created By God

Discussion in 'Hard Talk' started by Sikh80, Jan 24, 2008.

  1. Sikh80

    Sikh80
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    How is Sikhism a religion created by God?

    A: The Sikh Gurus were in direct communion with God and narrated only God’s Word. Guru Nanak Dev Ji writes, “When I speak, I speak as You make me speak” (
    Guru Granth Sahib, 565). Furthermore, the fourth Guru, Guru Ram Das Ji writes, “O God, O Creator, Lord and Master of the devotee Nanak, as You wish, so do I speak” (Guru Granth Sahib, 800). In addition, “O Sikhs of Guru, know that the Word of the True Guru is true, absolutely true. The Creator Lord Himself causes the Guru to chant it” (Guru Granth Sahib, 308). Everything Sikh Gurus said was instructed to them by God. Guru Arjun Dev Ji (the fifth Guru) writes, “What can I say? I don't know what to say. Whatever pleases God, so do I speak” (Guru Granth Sahib, 1202). In addition, “The Word of the Guru has been emanated from God. It eradicates all anxiety” (Guru Granth Sahib, 627).

    Before the coming of the Gurus, India was filled with discrimination due to a very strong belief in the caste system. Most people believed in making pilgrimages, black magic and other such superstitions. Essentially people had forgotten God. God sent the Sikh Gurus in this world in order to enlighten people and showed them the path to salvation and eternal bliss.

    The tenth Guru, Guru Gobind Singh Ji writes, “I did not wanted to come in this world. My mind was immersed in God. Then somehow God explained me His purpose and sent me to this world with His directive. Then God said, ‘I establish thee as my son, You are to create a religion. Go and create a religion and stop people from doing unrighteousness and evil actions.’ I stood up, with my palms joined and bowing my head to God and said, ‘I will only be able to create a religion when You help me.’ This is the reason God send me in this world and I was born in this world. I speak as God told me. I have no enmity with anyone. Those who call me God, will fall into the pit of hell. Consider me as a humble servant of God and have no doubt about it. I am a servant of the Supreme Being and have come to witness His worldly play. I have come in this world for this purpose. God sent me for the purpose of religion. Wherever you will spread this religion, evil and wicked will be eliminated. I have taken birth for this purpose. Let the holy men understand this well. I have come to spread the divine religion, protection of the devotees of God and the annihilation (elimination) of all evils.” (
    Guru Gobind Singh Ji, Vachitar Natak).

    Hence Guru Gobind Singh Ji completed the purpose for which he and the nine Gurus before Him were sent: by creating the Sikh religion. God’s purpose of enlightening people was started by sending Guru Nanak Dev Ji in this world, carried on by sending the next eight Gurus and completed by sending Guru Gobind Singh Ji. Hence Sikhism is a religion created by God through the Sikh Gurus.
     
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  3. spnadmin

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    Sikh80 ji

    I tried to follow up on the source for this essay. However the link led to the report that my browser cannot find Guru Gobind Singh Ji, Vachitar Natak. :shifty: or :down: or :hmm: ?

    One concern that I have is the Vachitar Natak or also known as Bacchitar Natak has been used by various groups with private agendas to hijack the legacy of Guru Gobind Singh for Brahminical causes, and the Hindu Dharma, and to paint Sikhism as mere branch of Hindu belief. Is the web site a source of legitimate information abouat Gobind Singh, or is a source of dis-information?
     
  4. Sikh80

    Sikh80
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    I think the topic covered here is that sikhism a religion Of God .This has been extracted from the Vachitar natak. I have given only an extracts.
    Why do you go beyond this. I think you had objected to the article 'how to take naam' as it was from Vedantic site. Even if someone is trying to prove that sikhism is other form of Hinduism,I am not bothered.I do not know as to how does it matter If they say that it is a religion that is created by GOD. If no sikhi site is saying it so boldly let some other site do the job. Our faith and religion stand intact.
     
  5. Huck_Finn

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    i asked else where..


    is God playing some video game?
     
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  6. Sikh80

    Sikh80
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    Yes ,you are right they will always say those kinds of things.
     
  7. BhagatSingh

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    All religions come from God. This is his play!...making some better than others.
    Although, you should have argued with something other than Dasam Granth here.
     
  8. Sikh80

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    There is no argument here.Even in SGGS ji we have a clear mention that the Bani is Nirankaar. Regarding the first line 'all reigions come from God', it is not so nor it can ever be. It is unique with sikhism and sikhism only.It is immaterial if it has been supported by Dasam Granth sahib ji whom I shall bow as many times as I am asked to even if some fool states that this is not original work.
    Even the name of Dashmesh ji attached to any counterfeit will make the counterfiet an important edict for me. May be not with everyone. :)

    In the nutshell sikhism is a religion created by God.:)

    · He is the Creator of all, He is the Enjoyer of all.
    · The Creator listens, and the Creator sees.
    · The Creator is unseen, and the Creator is seen.
    · The Creator forms, and the Creator destroys. The Creator touches, and the Creator is detached.
    · The Creator is the One who speaks, and the Creator is the One who understands. The Creator comes, and the Creator also goes. The Creator is absolute and without qualities; the Creator is related, with the most excellent qualities. By Guru’s Grace, Nanak looks upon all the same.

    http://en.wikipedia.org/wiki/God_in_Sikhism

    God in Sikhism

    From Wikipedia, the free encyclopedia

    The fundamental belief of Sikhism is that God exists, not merely as an idea or concept, but as a Real Entity, indescribable yet knowable and perceivable to anyone who is prepared to dedicate the time and energy to become perceptive to His/Her persona. The Gurus never spoke about proofs of the existence of God: For them He/She is too real and obvious to need any logical proof.
    Guru Arjan, Nanak V, says, "'God is beyond colour and form, yet His/Her presence is clearly visible"' (GG, 74), and again, '"Nanak's Lord transcends the world as well as the scriptures of the east and the west, and yet He/She is clearly manifest'" (GG, 397).
    In any case, knowledge of the ultimate Reality is not a matter for reason; it comes by revelation of the ultimate reality through "nadir" or grace and by "anubhava" or mystical experience. Says Guru Nanak, budhi pathi na paiai bahu chaturaiai bhai milai mani bhane which translates to "He/She is not accessible through intellect, or through mere scholarship or cleverness at argument; He/She is met, when He/She pleases, through devotion" (GG, 436).
    Sikhism as a religion is uncompromisingly monotheistic. The Gurus have described God in numerous ways in their hymns included in the Guru Granth Sahib, but the oneness of the deity is consistently emphasized throughout. Briefly, God for the Sikhs as described in the Mool Mantar, the first passage in the Guru Granth Sahib and the basic formula of the faith is:
    Ik oankar satinamu karta purakhu nirbhau nirvairu akal murati ajuni saibhan gurprasadi
    translates to
    One Universal Creator God,The Name Is Truth,Creative Being Personified,No Fear,No Hatred,Image Of
    The Timeless One,Beyond Birth,Self Existent,By Guru's Grace.

    (GG. Pg 1)
    Oankar is a variation of the mystic monosyllable Om (also known as anahata nada, the unstruck sound) first set forth in the Upanishads as the transcendent object of profound religious meditation.
    Guru Nanak prefixed the numeral one (ik) to it making it "Ik Oankar" or "Ekankar" to stress GOD's oneness. GOD is named and known only through GOD's Own immanent nature. Almost all names are attributive. The only name which can be said to truly fit GOD's transcendent state is Sat or Satnam (Sanskrit 'satya' meaning TRUTH ), the changeless and timeless Reality. GOD is transcendent and all-pervasive at the same time. Transcendence and immanence are two aspects of the same single Supreme Reality. The Reality is immanent in the entire creation, but the creation as a whole fails to contain GOD fully. As says Guru Tegh Bahadur, Nanak IX, "He/She has himself spread out His/Her Own "maya" (worldly illusion) which He/She oversees; many different forms He/She assumes in many colours, yet He/She stays independent of all" (GG, 537).
    God is Karta Purakh, the Creator-Being. He/She created the spatial-temporal universe not from some pre-existing physical element, but from His/Her own Self. Universe is His own emanation. It is not "maya" or illusion but is real (sat) because, as say Guru Arjan, “True is He/She and true is His/Her creation [because] all has emanated from God Himself” (GG 294). But God is not identical with the universe. The latter exists and is contained in Him/Her and not vice versa. God is immanent in the created world, but is not limited by it. “Many times He/She expands Himself/Herself into such worlds but He/She ever remains the same One Ekankar" (GG, 276). Even at one time "there are hundreds of thousands of skies and nether regions" (GG, 5). Included in Sach Khand (Realm of Truth), the figurative abode of God, there are countless regions and universes" (GG, 8). Creation is "His/Her sport which He/She witnesses, and when He/She rolls up the sport, He/She is His/Her sole Self again" (GG, 292). He/She is the Creator, Sustainer and the Destroyer.
    What is the Creator's purpose in creating the universe? It is not for man to enquire or judge the purpose of His Creator. To quote Guru Arjan again, "The created cannot have a measure of the Creator; what He wills, O Nanak, happens" (GG, 285). For the Sikhs, the Creation is His pleasure and play "When the showman beat His drum, the whole creation came out to witness the show; and when He puts aside his disguise, He rejoices in His original solitude" (GG, 174, 291, 655, 736).
    Purakh added to Karta in the Mool Mantar is the Punjabi form of Sanskrit purusa, which literally means, besides man, male or person, "the primeval man as the soul and original source of the universe; the personal and animating principle; the supreme Being or Soul of the universe." Purakh in Mool Mantar is, therefore, none other than God the Creator. The term has nothing to do with the purusa of the Sankhya school of Indian philosophy where it is the spirit as a passive spectator of prakriti or creative force.
    That God is "nirbhau" (without fear) and "nirvair" (without rancour or enemy) is obvious enough as He has no "sarik" (rival). But the terms have other connotations, too. Nirbhau not only indicates fearlessness but also the absence of fearfulness. It also implies sovereignty and unquestioned exercise of Will. Similarly, nirvair implies, besides absence of enmity, the positive attributes of compassion and impartiality. Together the two terms mean that God loves His handiwork and is the Dispenser of impartial justice, dharam-niau. Guru Ram Das, Nanak IV, says: "Why should we be afraid, with the True One being the judge. True is the True One's justice" (GG, 84).
    God is Akal Murat, the Eternal Being. The timelessness involved in the negative epithet akal has made it popular in Sikh tradition as one of the names of God, the Timeless One, as in Akal Purakh or in the slogan Sat Sri Akal (Satya Sri Akal). One of the most sacred shrines of the Sikhs is the Akal Takhat, the Eternal Throne, at Amritsar. Murat here does not mean form, figure, image or idol. Sikhism expressly forbids idolatry or image-worship in any form. God is called "Nirankar", the Formless One, although it is true that all forms are the manifestations of Nirankar. Bhai Gurdas, the earliest expounder and the copyist of the original recension of Guru Granth Sahib, says: "Nirankar akaru hari joti sarup anup dikhaia (The Formless One having created form manifested His wondrous refulgence" (Varan, XII. 17). Murat in the Mool Mantra, therefore, signifies verity or manifestation of the Timeless and Formless One.
    God is Ajuni, Un-incarnated, and Saibhan (Sanskrit svayambhu), Self-existent. The Primal Creator Himself had no creator. He simply is, has ever been and shall ever be by Himself. Ajuni also affirms the Sikh rejection of the theory of divine incarnation. Guru Arjan says: "Man misdirected by false belief indulges in falsehood; God is free from birth and death. . . May that mouth be scorched which says that God is incarnated" (GG, 1136).
    The Mool Mantar ends with gurprasadi, meaning thereby that realization of God comes through Guru's grace. "Guru" in Sikh theology appears in three different but allied connotations, viz. God, the ten Sikh Gurus, the enlightened ones and enlighteners, and the gur-shabad or Guru's utterances as preserved in the Guru Granth Sahib. Of God's grace, Gurus' instruction and guidance and the scriptural Shabad (Sanskrit, sabda, literally 'Word'), the first is the most important, because, as nothing happens without God's will or pleasure, His grace is essential to making a person inclined towards a desire and search for union with Him.
    God in Sikhism is thus depicted in three distinct aspects, viz. God in Himself, God in relation to creation, and God in relation to man. God by himself is the one Ultimate, Transcendent Reality, Nirguna (without attributes), Timeless, Boundless, Formless, Ever-existent, Immutable, Ineffable, All-by Himself and even Unknowable in His entirety. The only nomenclatures that can rightly be applied to Him in this state of sunn (Sanskrit, sunya or void) are Brahman and Parbrahman (Sanskrit, Parbrahman) or the pronouns He and Thou. During a discourse with Siddhas, Hindu recluses, Guru Nanak in reply to a question as to where the Transcendent God was before the stage of creation replies, "To think of the Transcendent Lord in that state is to enter the realm of wonder. Even at that stage of sunn, he permeated all that Void" (GG, 940). This is the state of God's sunn samadhi, self-absorbed trance.
    When it pleases God, He becomes sarguna (Sanskrit, saguna, with attributes) and manifests Himself in creation. He becomes immanent in His created universe, which is His own emanation, an aspect of Himself. As says Guru Amar Das, Nanak III, "This (so-called) poison, the world, that you see is God's picture; it is God's outline that we see" (GG, 922). Most names of God are His attributive, action-related signifiers, kirtam nam (GG, 1083) or karam nam (Dasam Granth, Jaap Sahib). God in the Sikh Scripture has been referred to by several names, picked from Indian and semitic traditions. He is called in terms of human relations as father, mother, brother, relation, friend, lover, beloved, husband. Other names, expressive of His supremacy, are thakur, prabhu, svami, sah, patsah, sahib, sain (Lord, Master). Some traditional names are ram, narayan, govind, gopal, allah, khuda. Even the negative terms such as nirankar, niranjan et al. are as much related to attributes as are the positive terms like data, datar, karta, kartar, dayal, kripal, qadir, karim, etc. Some terms peculiar to Sikhism are naam (literally name), sabad (literally word) and Vahiguru (literally Wondrous Master). While nam and sabad are mystical terms standing for the Divine manifestation and are used as substitute terms for the Supreme Being, Vahiguru is an ejaculatory phrase expressing awe, wonder and ecstatic joy of the worshipper as he comprehends the immenseness and grandeur of the Lord and His Creation.
    Immanence or All-pervasiveness of God, however, does not limit or in any way affect His transcendence. He is Transcendent and Immanent at the same time. The Creation is His lila or cosmic play. He enjoys it, pervades it, yet Himself remains unattached. Guru Arjan describes Him in several hymns as "Unattached and Unentangled in the midst of all" (GG, 102, 294, 296); and "Amidst all, yet outside of all, free from love and hate" (GG, 784-85). Creation is His manifestation, but, being conditioned by space and time, it provides only a partial and imperfect glimpse of the Timeless and Boundless Supreme Being.
    That God is both Transcendent and Immanent does not mean that these are two phases of God one following the other. God is One, and He is both nirguna and sarguna. "Nirguna sargunu hari hari mera, (God, my God is both with and without attributes)," sang Guru Arjan (GG, 98). Guru Amar Das also had said, "Nirguna sarguna ape soi (He Himself is with as well as without attributes) " (GG, 128). Transcendence and Immanence are two aspects of the same Supreme Reality.
    The Creator also sustains His Creation compassionately and benevolently. "My Lord is ever Fresh and ever Bountiful" (GG, 660); "He is the eradicator of the pain and sorrow of the humble" (GG, 263-64). The universe is created, sustained and moved according to His hukam or Divine Will, and Divine purpose. "The inscrutable hukam is the source of all forms, all creatures. . . All are within the ambit of hukam; there is nothing outside of it." (GG, p. 1). Another principle that regulates the created beings is karma (actions, deeds). Simply stated, it is the law of cause and effect. The popular dictum "As one sows so shall one reap" is stressed again and again in the Guru Granth Sahib (GG, 134,176, 309, 316, 366, 706, 730).
    The created world though real is not eternal. Whenever God desires, it merges back into His Timeless and Formless Self. Guru Gobind Singh calls this process of creation and dissolution udkarkh (Sanskrit, utkarsana) and akarkh (Sanskrit, akarsana), respectively: "Whenever you, O Creator, cause udkarkh (increase, expansion), the creation assumes the boundless body; whenever you effect akarkh (attraction, contraction), all corporeal existence merges in you" (Benati Chaupai). This process of creation and dissolution has been repeated God alone knows for how many times. A passage in the Sukhmani by Guru Arjan visualizes the infinite field of creation thus:
    Millions are the mines of life; millions the spheres;
    Millions are the regions above; millions the regions below;
    Millions are the species taking birth.
    By diverse means does He spread Himself.
    Again and again did He expand Himself thus,
    But He ever remains the One Ekankar.
    Countless creatures of various kinds
    Come out of Him and are absorbed back.
    None can know the limit of His Being;
    He, the Lord, O Nanak! is all in all Himself.
    (GG. 275-76)
    Man, although an infinitesimal part of God's creation, yet stands apart from it insofar as it is the only species blessed with reflection, moral sense and potentiality for understanding matters metaphysical. In Sikhism, human birth is both a special privilege for the soul and a rare chance for the realization of union with God. Man is lord of earth, as Guru Arjan says, "Of all the eight million and four hundred thousand species, God conferred superiority on man" (GG, 1075), and "All other species are your (man's) water-bearers; you have hegemony over this earth" (GG, 374). But Guru also reminds that "now that you (the soul) have got a human body, this is your turn to unite with God" (GG, 12, 378). Guru Nanak had warned, "Listen, listen to my advice, O my mind! only good deed shall endure, and there may not be another chance" (GG, 154). So, realization of God and a reunion of atma (soul) with paramatma (Supreme Soul, God) are the ultimate goals of human life. The achievement ultimately rests on nadar (God's grace), but man has to strive in order to deserve His grace. As a first step, he should have faith in and craving for the Lord. He should believe that God is near him, rather within his self, and not far away. He is to seek Him in his self.
    Guru Nanak says: "Your beloved is close to you, O foolish bride! What are you searching outside?" (GG, 722), and Guru Amar Das reassures: "Recognize yourself, O mind! You are the light manifest. Rejoice in Guru's instruction that God is always with (in) you. If you recognize your Self, you shall know the Lord and shall get the knowledge of life and death" (GG, 441). The knowledge of the infinitesimal nature of his self when compared to the immenseness of God and His creation would instil humility in man and would rid him of his ego (a sense of I, my and mine) which is "the greatest malady man suffers from" (GG, 466, 589, 1258) and the arch-enemy of nam or path to God-Realization (GG, 560). Having surrendered his ego and having an intense desire to reach his goal (the realization of Reality), the seeker under Guru's instruction (gurmati) becomes a gurmukh or person looking guruward. He meditates upon nam or sabda, the Divine Word, while yet leading life as a householder, earning through honest labour, sharing his victuals with the needy, and performing self-abnegating deeds of service. Sikhism condemns ritualism. Worship of God in the Sikh way of life consists in reciting gurbani or holy texts and meditation on nam, solitary or in sangat or congregation, kirtan or singing of scriptural hymns in praise of God, and ardas or prayer in supplication.
    Sikhism attributes to God

    Below are the main qualities that Sikhism attributes to God:
    • Only God is worthy of worship and meditation at all times
    • He is the Creator but also the Destroyer
    • God is Compassionate and Kind
    • With His Grace, He comes to dwell within the mind and body
    Blessing us with His Grace, the Kind and Compassionate All-powerful Lord comes to dwell within the mind and body. (Guru Granth Sahib Page 49)
    • He is merciful and wise
    The Cherisher Lord is so very merciful and wise; He is compassionate to all. (Guru Granth Sahib Page 249)
    • He is the ultimate Protector of all beings
    The Lord is kind and compassionate to all beings and creatures; His Protecting Hand is over all. (Guru Granth Sahib Page 300)
    • Only with His Will can pain, poverty, disease and hardships be removed from ones life.
    O Nanak, God has been kind and compassionate; He has blessed me. Removing pain and poverty, He has blended me with Himself. ||8||5|| (Guru Granth Sahib Page 1311)
    • God is everywhere
    Nanak is attuned to the Love of the Lord, whose Light pervades the entire Universe. (Guru Granth Sahib Page 49)
     
    #7 Sikh80, Jan 26, 2008
    Last edited: Jan 26, 2008
  9. Astroboy

    Astroboy Malaysia
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    ਨਾਮ ਤੇਰੇ ਕੀ ਜੋਤਿ ਲਗਾਈ (Previously namjap)
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    Man created religion and its dogmas. God doesn't need dogmas, austerities, rituals and ceremonies. In fact the whole universe is the "ritual" - Arti of God. God doing arti for Himself.

    We are nothing. We can only live in his Hukam. Hukme andar sabh ko............

    But we can be the students of the guru's wisdom. That's all we can do. Human lifetime in years are only a second in God's time.
     
  10. Sikh80

    Sikh80
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    I do agree with you.Verbatim or as aad would have called ...do.. do..ditto...
    Yes, we all have his form somewhere in our body.This mind and soul are all his. We [the creation Of Mind] are separated on account of Mind. The ady we can control mind we can meet HIM, whosoever [in whatever form], HE may be. As we have some miniscule of HIM in ourself we can be HIs part only .Our minds taken collectively become ONe mind. it looks funny. But it all is logical.
    Yes, In Gita there is a concept of the sub-soul is like Param soul. The sub-soul or the human concsious ness is individual's concsiousness . It is equivalent to the Super consciousness. It is the essential difference. That is why they Say
    Ahm Brahasmi
    I am Braham

    In sikhi individual consciousness is always so and it is not Brahm never. It is a slight departure from the Vedantic philosphy.
    Thus all of us the god like are doing arti of the god and hence to some extent ourself.Thus entire creation that is HIS manifestation is involved and is engaged in self eulogisation.Funny. But that is so and is a fact.

    He is super soul and we are nano-souls. Nano soul is doing all efforts as per the directions to merge with HIM.
    If we do not live in Hukum we would be living in pain and agony.....
    You have ,Dear namjap ji, summed up beautifully. When thought starts free flowing we can paste all that we like and give vent to the sleeping mistress.
     
  11. Sikh80

    Sikh80
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    I must share with the members.
     
  12. sadhu

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    sikh80 ji



    I feel god consulted you before he sent gurunanak to enlighten people. You seem to know all his great plans.
    What else did he tell you? Who is the next guru he is sending?
    I feel you are also sent by god to enlighten people.
    Say my hello to him.
     
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  13. spnadmin

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    sadhu ji

    This is an older post. The forum member does not visit the forum very often any longer. Why not give your own perspective on the issue?
     
  14. sadhu

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    aad ji

    I would say religions are made by man to reach god. The purpose of religion is to reach god. The aim of all religions is to reach god.

    God can never make religion, it is practically absurd and nonsense.
    See, If a god can make a religion for us to reach him, why does not he straight away make us enlightened, in the first place? Why the hell is he playing games?

    Its like a person locks his kids in a room which is on fire. Then he goes in, not to save the kids, but to tell them techniques to come out of the fire. And he comes out of the room and again locks the door.

    If this is how the god works, then he should not be called a god damn "god".

    So the religion can never come from god, IF YOU BELIEVE IN A DESCENT GOD.
     
  15. spnadmin

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    God is what God is. Neither decent nor indecent. Something beyond attributes. But accessible all the time. :happy:
     
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  16. sadhu

    sadhu
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    AAD ji
    i absolutely agree with you on all of your statements.

    My whole point was to prove that religion cannot be made by god, it was incomplete, it was just one half. But in your post you have completed the other half of my post. The first half was just to prove the absurdity, other half was of actuality of god and religion which you have potrayed well.

    And yes god simply is, he can never be descent or indescent.
     
  17. BhagatSingh

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    let's put some juice in to this old thread!!

    I disagree! God created everything including religions, and he continues to do so.
     
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  18. pk70

    pk70
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    Who sees God separate from His creation can say God doesn’t make religions. Bhagat Singh got it right, yes He does. Every thing falls under His big show, good or bad. Believers or atheists or others are His creation. Who understand His Infinity can feel that all we see is His show, nothing is odd, and it may appear to some. What is good for one can be bad for others but that is not the ultimate truth. Those who curse God are also like that as per His will; those who devote their lives to be imbued with Him are also His Will. We have made our small holes and have developed habits to suit to those holes but it doesn’t mean those holes are the end of Creation:)
     
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  19. sadhu

    sadhu
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    bhagat singhji

    How do you know?

    Even i can say that Mr TOM made everything including religions. It does not mean that he did.
     
  20. sadhu

    sadhu
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    pk70 ji


    I dont see god as separate, but infact i dont see the god at all.
    I can only see his creation, you tell me where is god?

    Dont say that the creation is god. No, the creation is the creation.


    I see people, who start religions, thats it.
    God never came into the picture. Yes i can imagine that god is in people who create religions, but that is my imagination, not the reality.
    In reality, there are people and there are religions. No god at all.
     
  21. BhagatSingh

    BhagatSingh Canada
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    It does not mean he didn't.

    Its an assumption, of course. God is the almighty, agreed? He is so powerful that nothing is beyond his control, agreed? So therefore, religions were not out of his control when they were created.
     

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