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Category: God
and His Universe
| 1. |
How was
the world created, according to Sikhism? |
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God existed
all alone in His abstract form - Nirgun - before He created
the Universe. This may be called the state of precreation.
God was in the state of sunn samadhi=state of pre-creation,
state of contemplation of the void.
According to Guru Nanek, there was darkness and chaos
for millions of years. There were mists and clouds. None
existed except God. Guru Nanek says:
"There was darkness for countless years.
There was neither earth nor sky; there was only His Will.
There was neither day nor night, neither sun nor moon.
He (God) was in deep meditation.
There was nothing except Himself." (A.G.,pg 1035)
Then God willed the creation of the universe. He became
manifest: Sargun. He diffused Himself in nature. Guru
Nanek says: "Thou created all Thy Universe to please Thyself,
to enjoy the spectacle, the reality, which is the light
of Thy own Reality-self."
When was the world created? This is a mystery. Was this
process of creation a sudden and impulsive one or was
it one of evolution and growth? Only God who created it
knows. Like a spider, God spun Himself into a web. A day
will come when He will destroy that web once again become
His sole self.
The Parkriti of three attributes (Rajas, Tamas, Satav)
was created by God. Maya, attachment and illusion are
also His creation: Guru Gobind Singh(10th Guru) writes:
"He created the Shakti of three Gunas(attributes)
The great Maya is His shadow."
The Universe is not an illusion. It is reality, not final
and permanent but a reality on account of the presence
of God in it.
This world is the abode of the Almighty and yet He transcends
it.
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| 2. |
Can we
prove the existence of God? |
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The existence
of God cannot be proved in a scientific way by means of
observation, experiment or other verification. Theis type
of proof is possible only in the field of physical phenomena.
There are two types of evidence, direct and indirect.
Indirect proof is based on probabilities and circumstances.
Criminals may be convicted on the basis of circumstatial
evidence. Only the existence of God can be accepted on
this basis or circumstantial evidence coupled with the
testimony of saints and prophets.
God cannot be known through the five senses. Just as there
is the electro-magnetic wave which cannot be seen, heard,
tasted or touched yet it carries sound through the ether,
in the same way, God's existence is inferred, though it
cannot be demonstrated. You may as well ask the scientist
to show you electric energy or magnetism.
Moreover, the personal testimony of saints who have realized
God is acceptable as is the large percentage of our knowledge
which comes to us second-hand. There is little that we
know through the direct experience.
The existence of the universe and the design or pattern
behind it make people feel that it could not "just have
happened", that there is a Great Designer. Just as a big
mansion cannot be built without a master-builder or architect,
in the same way, the universe must have been created by
a Master-Designer who we designate as God.
Our awareness of a moral sense within the individual is
also a reflection of some moral order in the universe.
We know that truth is better than a lie, love better than
hate. Where did these beliefs come from? They are an indication
of the Creator who requires respect for these values in
life. The Sikh Gurus never felt the need to prove the
existence of God. They regarded Him as everpresent, not
in theory but in fact. Guru Nanak thought Him visible
and manifest.
Modern scientists and thinkers have come to realize the
existence of "A Power" or "the moving hand", which designs
and controls the phenomena of nature. The pattern of the
universe and the regularity of the laws behind its working
confirm the belief that there is a "Lord of the universe".
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| 3. |
What do
we know of God? |
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Guru Nanak
describes the attributes of God in the prayer, Japji:
"There is but one God. His name is True and Everlasting.
He is the Creator, Fearless and without Enmity, the Timeless
Form, Unborn and Self-existing."
Sikhism rejects the theory of incarnation. God does not
take birth. He is self-existent and not subject to time;
He is eternal; He can be realized through (His own grace
or) the teachings of a spiritual guide or Guru, but such
a guide must be perfect.
Sikhism believes in a personal God. The devotee is compared
to a bride yearning for union with her husband and waiting
on his pleasure to do his bidding.
The Gurus have called God by different names-Ram, Rahim,
Allah, Pritam, Yar, Mahakal. There is no such thing as
a God of the Hindus or a God of the Muslims. There is
the "Only One God" who is a presence, and is called Waheguru
by the Sikhs (wonderful enlightener and wonderful Lord).
Is God transcendal or immanent? He is both. He is present
in all things and yet they do not cover His limitless
expanse. When God is seen through the universe, we think
of him as Sargun(Quality-ful); when we realize His transcendence,
we think of Him as Nirgun(Abstract). Truely speaking,
God is both in and above the universe. God is the Whole
and the world a part of that Whole.
A complete knowledge of God is impossible. Guru Nanak
says, "Only one who is as great as He, can know Him fully."
We can only have some glimpses of Him from His works.
The universe is His sport in which He takes delight. The
world is a play of the Infinite in the field of the finite.
By His order, all forms and creatures came into existence.
It is the duty of man to study the laws of the universe
and to realize the greatness and glory of the Supreme
Being. He has created an infinite number of worlds and
constellations. The world in which we live is a small
atom as compared to other worlds. Scientists like James
Jeans, Hoyle and Narlikar have confirmed this theory.
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| 4. |
Can we
exist without a belief in God? |
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There are
atheists who deny the existence of God. They are in a
way free from moral rules and the stings of conscience.
However, the atheist finds no meaning and purpose of life.
He misses the inspiration and consolation of religion.
He misses the companionship of God and Guru, and has,
no future to hope for.
Again, there are agnostics who are not certain about God,
because they do not wish to get 'involved'. They fear
that religion may entail austerity and sacrifice. Such
people regard religion as a gamble and are not prepared
to take the plunge.
In Sikhism, the belief in the existence of God is a must.
The disciple knows that God is knowable, but is not known
to him. It is for him to study the scriptures and follow
the instructiosn of the Guru to learn about God. A thorough
knowledge, serious effort and steadfast devotion are necessary.
Moreover having a belief in God turns men's minds to His
qualities: love, justice, charity, mercy, peace, wisdom,
truth, goodness and beauty. When we meditate on His qualities,
we imbibe often unknowingly some of these traits. Throughout
the ages, prophets have given their concepts of the Creator.
To the Christians, God is revealed as a Trinity: God,
His son Jesus and the Holy Ghost. The Hindus accept the
theory of incarnation and affirm that God appears in human
form to save the world at the times of crisis. Islam believes
in the one God who gave his message to Mohammed the Prophet.
Ths Sikh Gurus emphasise the unity of God. He is the Creator,
Sustainer and Destroyer. He manifests himself as NAM,
"The TRUTH" and "the WORD".
Undoubtedly, you can live without a belief in God. You
can inflate your ego. But the spirit will remain stunted
and starved. You can develop the spirit only through spiritualiy,
which means pracitising a devotion to God.
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| 5. |
Can we
reconcile the existence of a merciful God with the problem
of pain in the world? |
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Undoubtedly,
the world is full of evil and misery. Look at the many
wars, slave-raids, tortures, concentration camps, atomic
attacks. Do they not show that man, without a sound moral
basis is worse than a wild beast?
The problems of pain and suffering seems to be rooted
in creation itself. We find one species of animal or fish
feeding on another. Think of the epidemics and plagues.
Everything is subject to disease and decay. Earthquake
are due to a 'fault' in the earth's crust. These, in addition
to the eruption of valcanoes, cause a great loss of human
life and property. Some calamities like famine and floods
can be prevented by human ingenuity. We do not blame God
for them.
On the other hand, the world contains many lovely things:
sunshine, flowers and fruits. The picnic spots in the
hills, the splendour of the sunrise and sunset show that
this world is full of beauty. Farid said, "The world is
a beautiful garden."
God's purpose in creating the universe is to watch His
play, to see how men and women behave in different circumstances.
He has given man reason and freedom. Man may do good or
evil. All his acts are recorded and he gets rewarded or
punished accordingly.
Sikhism believes in a just, and merciful God. God does
not, on His own cause suffering: "The Creator takes no
blame to Himself." All things work under His las, He does
not undermine His own law by making exceptions. Man sows
the seed of action and gets the fruit accordingly. God
is like a supreme judge who deals with people according
to their deserts. It is also His privilege to pardom an
erring but repentful soul. A deep study of the problem
of pain makes us feel that pain has a good and useful
purpose to serve. It draws out great kindness and compassion
in this hard world. Pain is also a test, an ordeal, to
assess man's convition and courage. According to Guru
Nanak, "Pain is a remedy, and pleasure the disease." Physically,
pain is an index of ill-health, a kind of alarm-bell.
When you feel physical pain you consult the doctor. Why
not also do so for spiritual pain? God gives us timely
warning through our conscience. Our Guru is the Doctor
for these pains.
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| 6. |
What was
God's purpose in creating man? |
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It may never
be possible to understand fully God's purpose in creating
man, but prophets have told us something about man's goal.
It is generally accepted that God's purpose is for man
to realize his divine inheritance while living in this
mortal frame.
God made man in His own image. He put His divine spark
in man which is called "The Soul". The soul enters bodily
forms according to individual's actions. The wall of ego
separates the soul from God. This leads to the cycle of
birth and death. Metempsychosis can only be ended through
meditation or the acquisition of divine grace.
God is not a cruel monster out for sport with mortals.
On the contrary, He is like a benevolent father. He gave
man a good start in this life by providing him with all
the needs for his upkeep at the time of birth. Just as
the body is sustained by food and drink, in the same way
the soul is nourished by virtue and devotion. When the
soul progresses with the performance of good deeds and
the remembrance of The Name, it becomes more worthy of
a merger to Divinity.
Man is a focal point in the universe. He is the apex of
creation, the final stage. Human life is the starting
point for God-realization. You cannot own salvation as
an animal or stone. Only human life, offers this grand
opportunity for spiritual attainment.
Man is made of spirit and matter: shiv and shakti. The
spirit is subtle, while the body is gross. The body has
to be cared for, because it houses the soul. A house-holder's
life is the best life because it offers scopre for acts
of charity and social service. Escapism or ascetisism
is not advocated by Sikh religion.
Life may be compared to a game of chess or cards. Where
the individual does not frame the rules or control the
game. The cards are given to him; it is upto him to play
the cards well or badly, wisely or foolishly. God watches
over him and will reward him according to his efforts.
In the ultimate analysis, human life is a rich gift, not
something to be flittered away in frivolity. If one fails
here, one has to go through the cycle of birth and death.
It is man's option(what he can) to save himself from this
chain of transmigration.
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| 7. |
Is the
worship of God necessary? |
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God does
not insist that we worship him. In His generosity, He
gives to all, the high and the low, the educated and the
illiterate, even to those whoa are anti-God; Athiest.
Some people are under the impression that God, just like
an army commander, demands respect and worship. God does
not need man's flattery or praise. Guru Nanak says: "If
all people start praising Him, it will not make the least
difference to His greatness." Just as the sun does not
need light of the lamps so in the same way, God does not
need the praises of men.
God is not a Dictator. People worship Him from a sense
of duty, Dharma. They are convinced that God who made
this universe can be known and loved. Those who know His
nature and qualities are wonder-struck by His greatness.
In their ecstasy, they exclaim "Wahguru", Wonderful Lord.
They want to love Him as devotedly as a wife loves her
husband.
Moreover, many people feel that human life is the supreme
opportunity for spiritual attainment. A worldly man who
makes no effort towards spirituality stands in great danger
of joining the cycles of birth and death.
A sense of spiritualiy is a sheet-anchor for the individual.
It gives purpose and meaning to life. Guru Arjan writes
in The Sukhmani Sahib, "The seed of the Lord's Divine
knowledge is in every heart." Thus, a sense of emptiness
may be replaced by a sense of richness. Only those who
are egoistic and wallow in their material possessions,
refuse to accept the comfort of divinity.
Man is not potentialy evil, but is weak and ignorant.
When temptation faces him, he is likely to succumb to
it. At that moment, he needs a support, an inspiration.
If he remembers his divine essence and calls on his moral
courage, he will get the necessary strength to overcome
the temptation.
A positive approach to God will yield results. Union with
God is our goal. Hiw great qualities, Truth, Goodness,
Beauty, Love, Purity, Peace, Wisdom, Justice, Mercy etc.
are the ladder to Him. By concentrating on these qualities,
we through auto suggestion, imbibe such qualities. Man
rises to God, while God stoops to lift man.
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| 8. |
What is
the microcosmic theory in Sikhism? |
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Sikhism accepts
the theory that God dwells in the body. As such the body
is called 'The Temple of God'. In one of his hymns, Peepa
in Guru Granth Sahib writes:
"Whatever is found in the Universe is found in the body,
whoever searches it shall find it."
The microcosmic theory is here in a nutshell. The Universe
is the macrocosm, while the body is the microcosm, that
is, the body is a miniature of the Universe. The Universe
consists of atoms, the body consists of atoms. Superficially
the parallelism is true: the Universe is composed of five
elements, ether, air, fire, water, earth; and the three
Gunas: Rajas, Tamas, Satav, so also the human body has
these elements. In the Pran Sangli, the comparison is
further amplified. The sun and the moon are represented
by human eyes; light and darkness are reflected in sleep
and wakefulness; heavean and hell are represented by joy
and sorrow.
According to Indian tradition, the Tantrikas dilate on
the fact that the truth is to be realized through the
body. The body is an epitome, a small index of the Universe.
What we are, the world is. The physical processes of the
Universe are paralleled by the biological process in the
human body. Perhaps the understanding of the cosmos may
best be done through the ramifications of human body.
Guru Amardas puts it thus:
"Everything is in the body, the regions, the spheres and
the nether worlds.
There are jewels in the body, there are stores of Bhagti.
There is the Universe of nine regions within the body.
Brahma, Vishnu and Shiva reside in the body."
In the body, which is an epitome of the Universe, resides
the Lord of the Universe. The devotee explores the body
and finds hidden treasures therein. Ultimately he finds
God within his own self.
Physical sciences have not yet been able to unearth the
mysteries of the Universe and the miracle of the human
body. There are millions of solar systems, and our earth
is a very small part of the universe. Perhaps, the working
of the laws of the Universe in the human system may be
found in detail in the years to come.
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| 9. |
What is
the concept of Truth in Sikhism? |
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The concept
of Truth - Sach, Sat is basic and fundamental in Sikhism.
In the Japji Guru Nanak deals with the subject of Truth.
The word "Truth" has different meanings in different contexts.
The most important connotation of Truth is God. The Almighty
is Truth(Sat Kartar, Sat Nam, Ad Sach Jugad Sach, Hai
Bhi Sach, Nanak Hosi Bhi Sach, Ap Sach Keenay Sabh Sach).
Another meaning of Truth is Virtue (Apay Gun, Apay Gunkari)
which includes qualities like honesty, righteousness,
justice, compassion, detachment, humility etc. The third
meaning of Truth is pure, holy, sacred (Sacha Chauka Surat
Ki Kar). The fourth meaning of Truth is that which is
correct and proper (Jo Kuchh Karay Sat Kar Man). The fifth
meaning of Truth is eternal happiness of bliss (Tatah
Tut Milay Sach Paya).
But who can give the Truth? God being the source of Truth
gives truth (revelation) direct to the holy and the enlightened
(Jis Tu Deh Tis Milay Sach, Ta Tini Sach Kamaiya). Secondly
the Satguru (or Guru) can give Truth to the devotee through
his teachings and example (Satguru Milay Sach Paya, Jini
Wicheu Ap Gavaiya). Thirdly the Sadh Sangat or Holy Congregation
can impart an understanding of Truth to the disciple (Sach
Sangat Pavah Sach Dhana). So God, Guru, or Holy Gongregation
can grant the gift of Truth to a devotee.
The gift of Truth comes to the deserving. The Sikh must
satisfy some requirements to be a candidate for the gift
of Truth. He must follow the Guru's teaching: he must
do charitable and altruistic deeds; he must submit to
the will of God; he must do spiritual cleansing through
remembrance of the Holy Name (Mun Davah Shabad Lagau har
siu Rahau Chit Laai); finally, he must pray for God's
grace (Jah Prasad tu Pavah Sach, Ray Mun Meray Tu Ta Siu
Raach).
In Sikhism greater than Truth is Truthful living. One
must lead a life of Truth. He must speak the Truth, act
the Truth and think the Truth (Sach karni Sach Taki Rahat).
A noble character implies the practice of humility, compassion,
meditation and a desire to serve and guide others on the
spiritual path. Such a devotee earns the gift of Truth
and ulitmately merges with the Eternal (God) like the
rain drop losing itself in the ocean.
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| 10. |
What happens
to the individual after death? |
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Human life
is just a stage in the upward march of the soul. The individual
has got birth as a human being, after going through lower
forms of life. Human life is the final stage in the soul's
progress to divinity. It is for us to make the most of
this opportunity and thereby end our cycle of transmigration.
Death means the destruction of the physical self. The
ashes and bonedust mix with the elements. But the soul
which leaves the body, awaits a new dwelling. Just as
a person casts off worn-out garments and puts on other
that are new, so the subtle soul casts off the worn-out
body and dwells in a new form. If there were no continuance
of the soul after death, how could it become perfect to
merit union with the Almighty?
Sikhism believes in the immortality of the soul. The devotee
has no fear of the pangs of death. In fact he welcomes
death, because it gives him a chance for the merger into
Divinity. The evil person, however, dreads death. For
him, it will lead to the unending cycle of birth and death.
After death, man comes to the next birth according to
what he deserves. If he has been wicked and evil, he takes
birth in the lower species. If he has done good deeds,
he takes birth in a good family. The cycle of birth and
death keeps the soul away from Divinity. It can merge
with God, only if the individual, by spiritual effort,
has amassed the capital of the Name(the Holy spirit as
understood by Christians) and thus lives with the Holy
Spirit.
Guru Arjan in the Sukhmani dwells on the sad plight of
the soul which is not endowed with the Name. The soul
in its lonely march through darkness can only find sustenance
in the word of God. Otherwise it feels the weariness and
pain of isolation.
The soul, Jiva, is a part of God. It is deathless like
Him. Before creation, it lived with God. After Creation
it takes bodily forms according to His Will. The soul
is, however, nourished by virtue and meditation on "The
name". The transmigration of the soul can come to an end
by meditation and divine grace.
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| 11. |
Is there
a judgement? |
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Sikhism accepts
the theory of Karma: That man is punished or rewarded
according to his actions. Man's actions in this world
will bear witness at the time of judgement. The messengers
of the god of death, Yama, takes the individual to the
god of justice, Dharam Raj, who is very strict like a
moneylender. The scribes of Chitra and Gupta who have
written out the account are called forth to present the
balance-sheet of his actions. What does the balance-sheet
show? It contains a record of good and evil deeds.
The god of justice cannot be bribed or influenced. He
is strict and impartial and exacts a clear account. Certain
faiths affirm that their prophets wil plead for their
followers in the court of justice. Sikhism does not accept
this idea. Man is responsible for his own actions and
cannot escape punishment through the intervention of a
spiritual leader.
Perhaps the Gurus borrowed the old Puranic machinery of
Dharam Raj and Chitra Gupta to impress on the minds of
people the need for righteous and noble actions. Guru
Nanak says: "According to one's action, one gets near
to or distant from God". Elsewhere, the Guru affirms that
the judgement on man's actions determines the next birth
or form for the individual's soul. The best action in
the world is to meditate on 'The Name'. This alone can
earn salvation or freedom from metempsychosis.
The law of Karma is inexorable. Man's life is a series
of actions. According to Sikhism, "Conduct is the paper,
mind the inkpot; the good and the bad (virtue and vice)
are both recorded thereon." Man sows the wind and yet
expects that no whirlwind will follow. Man's choice of
action will determine his future and next life. However
by repentence, prayer and love, man earns God's grace
which neutralises his previous Karma. There is no accounting
of Karma, for one who surrenders himself to God. The true
Sikh in a spirit of dedication and resignation invokes
His grace and mercy, thereby inducing God to exercise
his prerogative of admitting an erstwhile erring but now
repentent soul, to His kingdom.
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| 12. |
Is there
a hell or heaven? |
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Man is judged
according to his actions. If he has done evil deeds, he
goes into lower forms of life; if he has done noble deeds,
he gets a human life again. The idea of hell and heaven
is a mere hypothesis. The picture of hell as a place of
varied and terrible tortures is symbolic:
"There is a stream of fire from which comes poisnous flames.
There is none else there except the self.
The waves of the ocean of fire are aflame.
And the sinners are burning in them." (A.G. p 1026)
Shaikh Farid tells us that hell is a burning lake resounding
with terrible cries. It may be added that the result of
a sinful life is its adverse effect on character from
which ultimately comes suffering and torment. In short,
to be in hell is to be out of the presence of God.
Similarly there is no actual place called heaven. Sikhism
does not regard the winning of a place in heaven as a
worthy object. The old Indian concept of heaven is of
a beautiful place providing all sorts of comforts and
luxuries. The devotee is neither afraid of hell nor anxious
to go to heaven. In a way, hell and heaven are conditions
of mind. The virtuous man is happy and contented, as if
he is living in heaven.
The concept of hell and heaven is just a rough illustration
for clarifying the doctrine of Karma. Hell and heaven
refer to evil or good stages of life repectively and they
can be lived here and now in our earthly existence. According
to Guru Arjan, "Whereever the praises of God are sung,
there verily is heaven." Likewise, the society of the
wicked is a hell. The condition of an average man is described
thus: "Like birds that flock in the evening on a tree,
flutter with pleasure and pain, scan the skies morning
and evening, wandering everywhere, driven by hunger. So
the soul of man wanders and suffers on earth." The worldly
man eats, enjoys and sleeps, unmindful of the higher things
of life. He is free, and perhaps, may choose wrongly.
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| 13. |
What is
Hukam? |
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Hukam means
order: that is God's order. By God's order all forms came
into existence. The Divine Will is responsible for the
creation, sustenance and dissolution of man and the Universe.
Whatever happens is by His Will. Hukam takes the form
of Natural Laws or Universal axioms. All the parts of
the Universe are under His control.
According to Sikhism, true happiness is attained by accepting
and submitting to the Divine Will. Guru Nanak says:
"How can I be truthful and break the wall of falsehood?
By submission to His Will, as it is ingrained in me."
(A.G., p.1)
Living in harmony with the Divine Will brings everlasting
peace. Like a child, the disciple is to be guided by the
elders. Everything emanates from Him and is, therefore
significant. Saints and martyrs, in spite of occult powers,
have submitted to torture and death in order to honour
His Will. "Thy Will be done" is one of the basic principles
of Sikhism. This does not imply the negation of individual
volition. A Sikh must bring his will in line with the
Will of God.
What is God's Hukam? The Gurus tell us that God's command
is that one must merge one's will in His Will. The service
of God's creation is the best way of working in harmony
with the Divine Will. Secondly, God desires that man who
has the Divine essence in him should once again merge
in Him and thereby end the cycle of Karma and transmigration.
Submission to God's Will produces a sense of humility
and self-abnegation. When man surrenders himself completely
to him, he regards himself as an instrument of His Will.
He realizes that whatever comes from Him is for his own
good. Every misery that he faces is a sort of mercy. He
is full of gratitude and prayer for all he has done. Guru
Arjan says:
"What pleases Thee, O Lord, that is acceptable.
To Thy Will, I am a sacrifice." (A.G., p.676)
The only antidote for egoism and vanity is complete surrender
to His Will. Only by conquering the self, can one enter
the realm of God's Grace.
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