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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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<blockquote data-quote="luv4u" data-source="post: 54867" data-attributes="member: 4819"><p><span style="color: darkorange"><strong>SIKH MONOTHEISM</strong></span></p><p> </p><p>In the history of religions the concept of monotheism was certainly there, even outside Judeo-Christian culture. Zoroastrianism and Islam, for example, were practical monotheistic religions, opposing all that was contrary to worship of the one only God. Now Sikhism was not an exception to this rule. It also originated as a practical monotheistic religion, before it was expressed theoretically as such.</p><p> </p><p> </p><p>The "Mul Mantra", that epitomizes the formula of the Sikh creed, enunciates that God is the One only God whose name is Truth, and who is the Creator, without fear and without hate; the Eternal, whose "spirit pervades the universe"; the Ungenerated Purakh, Self-existent, to whose worship the grace of the "Guru" leads.</p><p> </p><p>God is described as One, "Ek Oankar". There is but One God. Innumerable passages in the Guru Granth amply prove this. But what does "unity" mean? Does it mean a unity in the sense of monoism, that is, the unification of all realities (whether finite of infinite; whether created or uncreated), into the one Reality called God? Or does it mean the unification of all gods and goddesses into One God, as the Greeks did in ancient times? Or does it mean the One underlying principle or source from which all multitudes arise as the Greek philosophers' thought? Or does it mean the one only Good as opposed to evil in the world as Zoroaster's God came to represent? Or does it mean the Unique One, the Transcendental One?</p><p> </p><p>The God of Guru Nanak cannot be the God of "Advaitists", because for Guru Nanak and his Sikhs, the world is not illusion, "maya". It is real:</p><p> </p><p>"Sache tere khand sache brahamand</p><p>Sache tere loa sache akar" (SGGS, p.463)</p><p> </p><p>(Real are Thy realms and real Thy Universe. Real are Thy worlds and real the created forms.)</p><p> </p><p>Professor Harbans Singh in his book, "Guru Nanak and Origins of the Sikh Faith", poits out:</p><p> </p><p>"One of the conspicuous mark of Guru Nanak's teaching was its spirit of affirmation. It took the world as real and embraced man's life in its various aspects."</p><p> </p><p>The God of Guru Granth cannot be the Absolute of the monists, because the entire Guru Granth is a litany of hymns addressed to someone personal. The One, Guru Nanak speaks of is a transcendental one. But the transcendence is not in the sense of Deism, whose deity has no connection whatsoever with the world. For Guru Nanak He is also immanent, that is, not in the sense of pantheism but in a monotheistic sense. He is transcendent, since He is above the world as the highest being and as the ultimate cause, unique in every sense of the word. He is also immanent, since He is "present in" the world. This "present in" is certainly not the same as "identical with" the world. In the Guru Granth transcendence of God is greatly emphasized:</p><p> </p><p>"Sochai soch(i) na hovai je sochi lakh var.</p><p>Chupai chup na hovai je lai raha liv tar.</p><p>Bhukhia bhukh na utari je banna puria bhar.</p><p>Sahas sianapa lakh hohi ta ik na chalai nal(i)" (SGGS, p.1)</p><p> </p><p><strong><span style="color: darkorange">The English translation follows:</span></strong></p><p> </p><p>"Not by thought alone;</p><p>Can He be known</p><p>Though one thinks</p><p>A hundred thousand times;</p><p>Not in a solemn silence</p><p>Nor in deep meditation</p><p>Though fasting yields and abundance of virtue</p><p>It cannot appease the hunger for truth</p><p>No by none of these,</p><p>Nor by a hundred thousand other devices,</p><p>Can God be reached." </p><p> </p><p>The hymn extolling His transcendence are comparably more in number than those which stress His immanence. </p><p> </p><p>Transcendence should be conceived not as something, "Up above" or beyond space; it is rather an essentially absolute independence, self-sufficient. In like manner, immanence is not a mixture of Divine Beings with created realities, but a mode of spiritual prescence, absolutely irreducible to that of corporeal prescence and by that very fact, infinitely more intimate, enveloping and capable of inhering in everything.</p><p> </p><p>Guru Nanak says:</p><p> </p><p>"Ekai pargat(u) ekai gupta ekai dhundhukaro"</p><p> </p><p>i.e.</p><p> </p><p>"The One is Revealed</p><p>The One is Hidden</p><p>The One is behind the Dark Veil"</p><p> </p><p>This states that God is so transcendent that revelation is needed to know Him:"The One is Revealed". He is so immanent that He cannot be seen:"The One is Hidden", yet since He is the Ground of all, He is said to be the One behind the veil: "The One is behind the Dark Veil"</p><p> </p><p>.........Therefore the God of Sikhism is a "personal" God, otherwise the "Pita", "Pritam" and "Khasam-sahib" will have no meaning.</p><p> </p><p>"Ek(u) pita ekas ke ham barik" (SGGS, p.611)</p><p> </p><p>i.e.</p><p> </p><p>"The One God is the Father of all;</p><p>We are His children."</p><p> </p><p>......Guru Nanak says that God is the Creator of heaven and earth. Even the highest gods of Hinduism: Brahma, Vishnu and Shiva are all created by Him. Guru Nanak denies any kind of material cause by bringing in "Hukam" in the concept of creation, consistently and rightly. The creation takes place through His Will.</p><p> </p><p>"Hukami hovan(i) akar..."</p><p>"kita pasau eko kavau"</p><p>"Jo tis(u) bhavai soi karasi"</p><p> </p><p>His Will it is that creates the forms...</p><p>How speak of Him who with one Word did the </p><p>whole Universe create.</p><p>What He wills He ordains</p><p> </p><p>Some scholars such as Dr. Sher Singh think that Guru Nanak's idea of creation is monistic. This is misleading. A correct understanding of the Guru's concept of creation, gives a better clue to the understanding of his concept, than using Hindu philosophy. The term creation expresses the way in which the world and everything pertaining to the world have their origin, ground and final goal in God. It implies a comprehensive action of God on the world and a total relationship of the world to God. The concept transcends all categories of thought, and the metaphysical systems like pantheism, emanationism and dualism cannot be reconciled with the doctrine of creation, because on the positive side, it is the action of a "personal" God. </p><p> </p><p>Creation embraces the whole of reality of the world, not just its begining, but its whole existence including its consummation; and not just its static being, but its dynamism and activity. We must, therefore, insist that creation is not a "cause" within the category of causes, but the living transcendent ground of the world and its movement. Creation means everything without exception, is God's action and God's beneficient action towards man. The belief in Creation is to see someone behind all things, to see the world as "gift".</p><p> </p><p>The goal of creation can only be man, as person and as community. How true this is when the sociological implication of "langer" is considered. Only man can receive love as love. Creation is considered as a free act of God to man. It means that the whole of reality comes to him as a "sabad" (Word) of God, summoning and inviting him to an equally total response, in which man responds to the "sabad" with the fullness of his own being and of his world.</p><p> </p><p>"Nirankar(u) akar(u) hoi, ekmakar(u) apar(u) sadaia</p><p>Ekmakarah(u) sabad dhuni Oankar(i) akar(u) banaia"...Varan Bhai Gurdas, 26.2</p><p> </p><p>The Guru uses words like "Kartar", "Siranda", "Usaranahar", "Khaliq" and "Karanhar", which are all personal names, as if to mean that the Creation is the action of a Personal God.</p><p> </p><p>adopted from:***************</p><p><a href="http://www.sikhnet.com/Sikhnet/discussion.nsf/3d8d6eacce83bad8872564280070c2b3/3a6e0d8facb2ed8c87256623002a5e2d!OpenDocument&Highlight=0" target="_blank">http://www.sikhnet.com/Sikhnet/discussion.nsf/3d8d6eacce83bad8872564280070c2b3/3a6e0d8facb2ed8c87256623002a5e2d!OpenDocument&Highlight=0</a></p><p> </p><p><strong>A FEW SABADS OF PRAISE AND PRAYER:</strong> </p><ul> <li data-xf-list-type="ul">"Thou art the Lord, I make this supplication unto Thee; <br /> Soul and body are all Thy gifts. <br /> Thou art mother and father, we are Thy children; <br /> By Thy favor we obtain many comforts.<br /> Nobody knows Thy limit;<br /> O God, Thou art the most Exalted of the exalted.<br /> The whole creation is strung on Thy Will;<br /> And must obey the orders Thou issuest.<br /> Only Thou knowest Thine Own condition and limit; <br /> Nanak, Thy servant, is ever a sacrifice unto Thee." <br /> (Gauri Sukhmani Mohalla 5, IV-8, p-268) <br /> <br /> <br /> "O Eternal, O Infinite, Imperishable, Destroyer of sins;<br /> O Competent, O All-Pervading, Destroyer of sufferings, Ocean of Virtues. <br /> O Companion, O Formless, O Bodiless, Prop of all; <br /> O World-Creator, O Treasure of attributes, in Thy court there is always justice.<br /> O Incomprehensible, Destroyer of sins, most remote Thou<br /> art, wast, and shalt be;<br /> O Constant Companion of saints, Support of supportless. <br /> O Lord! I am Thy servant, I am virtueless, I have no merit; <br /> Saith Nanak, grant me the gift of Thy Nam that I may engrave it in my heart." <br /> (Gauri Bavan Akhri Mohalla 5, 55, p-261) <br /> <br /> <br /> "Thou art my father, Thou art my mother, <br /> Thou art my relation, Thou art my brother,<br /> Thou art my protector everywhere; then why should I fear O my mind.<br /> By Thy favor I recognize Thee; <br /> Thou art my shelter, Thou art my honor. <br /> Besides Thee there is none other, the whole world is the arena of Thy play. <br /> Men and lower animals all hast Thou created;<br /> Thou didst appoint them to whatever duties pleaseth Thee.<br /> Everything happens according to Thy Will, there is nothing ours. <br /> I have obtained great comfort by meditating on Thy Name; <br /> And my mind is refreshed by singing Thy praises. <br /> The perfect Guru hath congratulated me; Nanak hath overcome his difficulties." <br /> (Majh Mohalla 5, p-103) <br /> <br /> <br /> "Ocean of mercy, dwell for ever in my heart;<br /> So enlighten my understanding that I may love Thee, O God. <br /> May I obtain the dust of Thy saints' feet and apply to my forehead; <br /> From being a great sinner may I be purified by singing Thy praises. <br /> May Thine order be sweet to me, and what Thou doest please me;<br /> May what Thou givest, satiate me, and I may run after no one else. <br /> O Lord, may I ever know Thee near me, and may I remain the dust of all men's feet; <br /> May I meet the company of saints so that I may obtain my God. <br /> We are ever ever Thy children; Thou, O God, art our Master; <br /> Nanak is Thy child, Thou art mother father: put Thy Nam in my mouth."<br /> (Todi Mohalla 5, p-712) <br /> <br /> <br /> "O Lord, the Pardoner, O compassionate to the poor,<br /> O Kinder to the saints and ever Merciful.<br /> O Patron of the patronless, world Protector, world Sustainer,<br /> Thou cherisheth all creatures. <br /> O Primal Being, the Creator of the world, <br /> Thou art the support of the souls of the devotees. <br /> He shall become pure, whosoever repeateth Thy Name,<br /> With devotion, affection and heartfelt love. <br /> We are devoid of virtue, low and ignorant, <br /> Nanak seeketh Thy protection O Supreme Power." <br /> (Gauri Sukhmani Mohalla 5, 20-7, p-290)</li> </ul></blockquote><p></p>
[QUOTE="luv4u, post: 54867, member: 4819"] [COLOR=darkorange][B]SIKH MONOTHEISM[/B][/COLOR] In the history of religions the concept of monotheism was certainly there, even outside Judeo-Christian culture. Zoroastrianism and Islam, for example, were practical monotheistic religions, opposing all that was contrary to worship of the one only God. Now Sikhism was not an exception to this rule. It also originated as a practical monotheistic religion, before it was expressed theoretically as such. The "Mul Mantra", that epitomizes the formula of the Sikh creed, enunciates that God is the One only God whose name is Truth, and who is the Creator, without fear and without hate; the Eternal, whose "spirit pervades the universe"; the Ungenerated Purakh, Self-existent, to whose worship the grace of the "Guru" leads. God is described as One, "Ek Oankar". There is but One God. Innumerable passages in the Guru Granth amply prove this. But what does "unity" mean? Does it mean a unity in the sense of monoism, that is, the unification of all realities (whether finite of infinite; whether created or uncreated), into the one Reality called God? Or does it mean the unification of all gods and goddesses into One God, as the Greeks did in ancient times? Or does it mean the One underlying principle or source from which all multitudes arise as the Greek philosophers' thought? Or does it mean the one only Good as opposed to evil in the world as Zoroaster's God came to represent? Or does it mean the Unique One, the Transcendental One? The God of Guru Nanak cannot be the God of "Advaitists", because for Guru Nanak and his Sikhs, the world is not illusion, "maya". It is real: "Sache tere khand sache brahamand Sache tere loa sache akar" (SGGS, p.463) (Real are Thy realms and real Thy Universe. Real are Thy worlds and real the created forms.) Professor Harbans Singh in his book, "Guru Nanak and Origins of the Sikh Faith", poits out: "One of the conspicuous mark of Guru Nanak's teaching was its spirit of affirmation. It took the world as real and embraced man's life in its various aspects." The God of Guru Granth cannot be the Absolute of the monists, because the entire Guru Granth is a litany of hymns addressed to someone personal. The One, Guru Nanak speaks of is a transcendental one. But the transcendence is not in the sense of Deism, whose deity has no connection whatsoever with the world. For Guru Nanak He is also immanent, that is, not in the sense of pantheism but in a monotheistic sense. He is transcendent, since He is above the world as the highest being and as the ultimate cause, unique in every sense of the word. He is also immanent, since He is "present in" the world. This "present in" is certainly not the same as "identical with" the world. In the Guru Granth transcendence of God is greatly emphasized: "Sochai soch(i) na hovai je sochi lakh var. Chupai chup na hovai je lai raha liv tar. Bhukhia bhukh na utari je banna puria bhar. Sahas sianapa lakh hohi ta ik na chalai nal(i)" (SGGS, p.1) [B][COLOR=darkorange]The English translation follows:[/COLOR][/B] "Not by thought alone; Can He be known Though one thinks A hundred thousand times; Not in a solemn silence Nor in deep meditation Though fasting yields and abundance of virtue It cannot appease the hunger for truth No by none of these, Nor by a hundred thousand other devices, Can God be reached." The hymn extolling His transcendence are comparably more in number than those which stress His immanence. Transcendence should be conceived not as something, "Up above" or beyond space; it is rather an essentially absolute independence, self-sufficient. In like manner, immanence is not a mixture of Divine Beings with created realities, but a mode of spiritual prescence, absolutely irreducible to that of corporeal prescence and by that very fact, infinitely more intimate, enveloping and capable of inhering in everything. Guru Nanak says: "Ekai pargat(u) ekai gupta ekai dhundhukaro" i.e. "The One is Revealed The One is Hidden The One is behind the Dark Veil" This states that God is so transcendent that revelation is needed to know Him:"The One is Revealed". He is so immanent that He cannot be seen:"The One is Hidden", yet since He is the Ground of all, He is said to be the One behind the veil: "The One is behind the Dark Veil" .........Therefore the God of Sikhism is a "personal" God, otherwise the "Pita", "Pritam" and "Khasam-sahib" will have no meaning. "Ek(u) pita ekas ke ham barik" (SGGS, p.611) i.e. "The One God is the Father of all; We are His children." ......Guru Nanak says that God is the Creator of heaven and earth. Even the highest gods of Hinduism: Brahma, Vishnu and Shiva are all created by Him. Guru Nanak denies any kind of material cause by bringing in "Hukam" in the concept of creation, consistently and rightly. The creation takes place through His Will. "Hukami hovan(i) akar..." "kita pasau eko kavau" "Jo tis(u) bhavai soi karasi" His Will it is that creates the forms... How speak of Him who with one Word did the whole Universe create. What He wills He ordains Some scholars such as Dr. Sher Singh think that Guru Nanak's idea of creation is monistic. This is misleading. A correct understanding of the Guru's concept of creation, gives a better clue to the understanding of his concept, than using Hindu philosophy. The term creation expresses the way in which the world and everything pertaining to the world have their origin, ground and final goal in God. It implies a comprehensive action of God on the world and a total relationship of the world to God. The concept transcends all categories of thought, and the metaphysical systems like pantheism, emanationism and dualism cannot be reconciled with the doctrine of creation, because on the positive side, it is the action of a "personal" God. Creation embraces the whole of reality of the world, not just its begining, but its whole existence including its consummation; and not just its static being, but its dynamism and activity. We must, therefore, insist that creation is not a "cause" within the category of causes, but the living transcendent ground of the world and its movement. Creation means everything without exception, is God's action and God's beneficient action towards man. The belief in Creation is to see someone behind all things, to see the world as "gift". The goal of creation can only be man, as person and as community. How true this is when the sociological implication of "langer" is considered. Only man can receive love as love. Creation is considered as a free act of God to man. It means that the whole of reality comes to him as a "sabad" (Word) of God, summoning and inviting him to an equally total response, in which man responds to the "sabad" with the fullness of his own being and of his world. "Nirankar(u) akar(u) hoi, ekmakar(u) apar(u) sadaia Ekmakarah(u) sabad dhuni Oankar(i) akar(u) banaia"...Varan Bhai Gurdas, 26.2 The Guru uses words like "Kartar", "Siranda", "Usaranahar", "Khaliq" and "Karanhar", which are all personal names, as if to mean that the Creation is the action of a Personal God. adopted from:*************** [URL]http://www.sikhnet.com/Sikhnet/discussion.nsf/3d8d6eacce83bad8872564280070c2b3/3a6e0d8facb2ed8c87256623002a5e2d!OpenDocument&Highlight=0[/URL] [B]A FEW SABADS OF PRAISE AND PRAYER:[/B] [LIST] [*]"Thou art the Lord, I make this supplication unto Thee; Soul and body are all Thy gifts. Thou art mother and father, we are Thy children; By Thy favor we obtain many comforts. Nobody knows Thy limit; O God, Thou art the most Exalted of the exalted. The whole creation is strung on Thy Will; And must obey the orders Thou issuest. Only Thou knowest Thine Own condition and limit; Nanak, Thy servant, is ever a sacrifice unto Thee." (Gauri Sukhmani Mohalla 5, IV-8, p-268) "O Eternal, O Infinite, Imperishable, Destroyer of sins; O Competent, O All-Pervading, Destroyer of sufferings, Ocean of Virtues. O Companion, O Formless, O Bodiless, Prop of all; O World-Creator, O Treasure of attributes, in Thy court there is always justice. O Incomprehensible, Destroyer of sins, most remote Thou art, wast, and shalt be; O Constant Companion of saints, Support of supportless. O Lord! I am Thy servant, I am virtueless, I have no merit; Saith Nanak, grant me the gift of Thy Nam that I may engrave it in my heart." (Gauri Bavan Akhri Mohalla 5, 55, p-261) "Thou art my father, Thou art my mother, Thou art my relation, Thou art my brother, Thou art my protector everywhere; then why should I fear O my mind. By Thy favor I recognize Thee; Thou art my shelter, Thou art my honor. Besides Thee there is none other, the whole world is the arena of Thy play. Men and lower animals all hast Thou created; Thou didst appoint them to whatever duties pleaseth Thee. Everything happens according to Thy Will, there is nothing ours. I have obtained great comfort by meditating on Thy Name; And my mind is refreshed by singing Thy praises. The perfect Guru hath congratulated me; Nanak hath overcome his difficulties." (Majh Mohalla 5, p-103) "Ocean of mercy, dwell for ever in my heart; So enlighten my understanding that I may love Thee, O God. May I obtain the dust of Thy saints' feet and apply to my forehead; From being a great sinner may I be purified by singing Thy praises. May Thine order be sweet to me, and what Thou doest please me; May what Thou givest, satiate me, and I may run after no one else. O Lord, may I ever know Thee near me, and may I remain the dust of all men's feet; May I meet the company of saints so that I may obtain my God. We are ever ever Thy children; Thou, O God, art our Master; Nanak is Thy child, Thou art mother father: put Thy Nam in my mouth." (Todi Mohalla 5, p-712) "O Lord, the Pardoner, O compassionate to the poor, O Kinder to the saints and ever Merciful. O Patron of the patronless, world Protector, world Sustainer, Thou cherisheth all creatures. O Primal Being, the Creator of the world, Thou art the support of the souls of the devotees. He shall become pure, whosoever repeateth Thy Name, With devotion, affection and heartfelt love. We are devoid of virtue, low and ignorant, Nanak seeketh Thy protection O Supreme Power." (Gauri Sukhmani Mohalla 5, 20-7, p-290)[/LIST] [/QUOTE]
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