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).

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  • 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 and akarkh, 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: 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.
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  • GG. 275-76)
  • GG. Pg 1)
  • 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.
  • ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥ 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.
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  • 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).
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  • God in Sikhism
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