God in Sikhism

the Prime Utterance),[4][5] the first passage in the Guru Granth Sahib: ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥ ikk ōankār sat(i)-nām(u) karatā purakh(u) nirabha'u niravair(u) akāla mūrat(i) ajūnī saibhan(g) gur(a) prasād(i).There is only one God, and It is called the truth, It exists in all creation, and It has no fear, It does not hate, and It is timeless, universal and self-existent!

Guru Nanak, the founder of Sikhi strongly denounces any type of Pakhand (hypocrisy or duality).

[6] Sikh thought begins with the One Almighty and then universalising God, coming down to the cosmic reality of all-pervading creator.

[8][9][10] Sikhi complies with the concept of Priority Monism, a view point that all existing things go back to a Source that is distinct from them.

Before creation, God existed all alone as Nirgun (attributeless) in a state of Sunn Samadhi, deep meditation, as says Guru Nanak.

[6] ਕੀਤਾ ਪਸਾਉ ਏਕੋ ਕਵਾਉ ॥ Keethaa Pasaao Eieko Kavaao || You created the vast expanse of the Universe with One Word!

Hundreds of thousands of rivers began to flow.Sikh philosophy enunciates the belief that the limits of Time and Space are known only to God.

The best course, as Guru Nanak declares, is to admit a sense of wonderfulness or Vismad, since "the featureless Void was in ceaseless Existence".

The day and the date are not known to the Yogis, nor is the month or the season.God, as stated in the Guru Granth Sahib, is Akal Murat, the Eternal Being;It is beyond time and ever the same.

[21] The phrase "Ad(i) Sach", True in the Primal Beginning, in the Mool mantar proves the notion of the eternalness of God in Sikhi.

Sikhi advocates a panentheistic tone when it enunciates the belief that God is both, transcendent and immanent, or "Nirgun" and "Sargun" (as stated in the Sikh terminology), at the same time.

In SatGuru Granth, God is called as "Kareem" (Merciful); the complacent Lord who, in Its compassion, blesses the miserable with Its Nadar (graceful vision).

The Yogi, the Primal Lord, sits in the Realm of Absolute Stillness (state free of mind's wanderings or Phurne).

The godly beings and the Yogic masters seek the Sanctuary of this True Lord.However, the Guru Granth Sahib consistently refers to God as "He" and "Father" (with some exceptions), typically because the Guru Granth Sahib was written in north Indian Indo-Aryan languages (mixture of Punjabi and Sant Bhasha, Sanskrit with influences of Persian) which have no neutral gender.

Ang 1083), or Karam Naam (Dasam Granth, Jaap Sahib) in Sikh literature, picked from Indian and Semitic traditions.

[3] They are called in terms of human relations as our Father, Mother, Brother, Companion, Friend, Lover, Beloved, and Husband.

God has also been referred to, in Sikh literature as Hari, Sridhar, Kamla-pati, SriRang, Vishwambhar, Krishna, Saringdhar, ParaBrahma, Paramatma, Pyara, Nath, GopiNath, Jagannath, ChakraPan, Ram, Narayan, Govind, Gopal and many more.

Other attributive names include Nirankar (Formless), Niranjan (without sin), Data or Datar (lit.

While Naam and Shabad are mystical terms standing for the Divine Manifestation, Waheyguru is a phrase expressing awe, wonder, and ecstatic joy of the worshiper as he/she comprehends the greatness and grandeur of the Lord and their Creation.

[29] The center belief of Sikh thought is the soul would reincarnate in this universe unless it attains the state of mukti (liberation), which is to be achieved through the grace of God.

Through Divine Grace and ones actions, it can merge back into the Absolute Soul (Paramatma) and escape the throes of birth and death again and again.

Guru Nanak says, budhi pathi na paiai bahu chaturaiai bhai milai mani bhane which translates to "He is not accessible through intellect, or through mere scholarship or cleverness at argument; He is met, when He pleases, through devotion" (SGGS, Ang 436).

Mysticism is the experience of becoming one with The Almighty, which Guru Nanak states as Sach-Khand (Realm of Truth), where the soul is immersed completely in the Divine Will.

The Guru Granth Sahib proclaims human incarnation as a chance to meet God and to enter into the Mystic Reality.

This is your chance to meet the Lord of the Universe.It is a devoted meditation (simran) that enables a sort of communication between the Infinite and finite human consciousness.

[32] The ultimate destination of a Sikh is to lose his egoism completely in the love of the Lord and finally merge into him.

Those, who follow the instincts of their mind, under the influence of the five vices – lust, anger, greed, attachment, and pride – and ego will wander miserably in the cycle of birth and rebirth.