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Q: Who is God? What does God look like?

A: Guru Granth Sahib Ji describes and praises Him in the following shabads :

"God is One. He is the Supreme Truth. He the Creator, is without fear and without hate. He is immortal. He is neither born and nor does He die. By Guru's grace shall He be met. Chant And Meditate on His Name. In the beginning, He was the Truth. Throughout the ages, He has been the Truth. He is the Truth now and He shall be the Truth forever"

The most important aspect is to understand that, there is one endless God.

He is indescribable, inestimable, indubitable, infallible, intangible, imperishable, immutable, immortal, immaculate, immanent, unconquerable, unique, formless, fearless, deathless, timeless, ageless, compassionate, omnipresent and creator of all.

"There is only the One Supreme Lord; there is no other at all.

Spirit, soul and body, all belong to Him; whatever pleases His Will, comes to pass"

God loves everyone.

This in sikhee is a unique universal Truth, unlike other religions, where their gods, godesses love their followers or devotees, but in Sikhee, Guru Jee tells us that He loves, even those who may belong to other religions, or even furthermore, do not believe in Him at all, yet He loves all jeeva atmas/souls, for all His particles, of His Akhoot Jot.

Sikhs believe there is no one superior to God. Furthermore, Sikhs believe that God created all beings, animals, birds, creatures, including humans. When the first great Guru Nanak Dev Maharaj, the founder of Sikh faith, gave this definition to the people who believed differently in God, they were surprised and they asked him, who told you this and how did God come in existence?

The great Guru explained that God Himself gave him this information. God has always been present.

The concept of time is very worldly. There is no time, beginning or end when it comes to God.

This is very hard to understand for us humans because we are used to the concept of begin and end with time.

People further asked Guru Nanak Dev Ji about what does God look like?

The great Guru preached that God is formless. God is beyond gender and shape. "He has no form, no shape, no color; God is beyond these three qualities. One understands Him, O Nanak, with whom God is pleased".

God has no body, He is the greatest Spirit of all, and as seen above our soul is a part of Him.

The main difference between Sikhism and some of the world’s other religions is that there are people who worship Jesus and believe Jesus is God, some people worship Buddha and believe Buddha is God.

The Sikh Gurus themselves said, that they are not to be worshipped.

They expressed very clearly not to worship anyone except God.  Dasvee Patshahee Guru Gobind Singh Maharaj, even put it in harsh words and said, “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.

” He wanted to be very clear that He is not God and should not be worshipped. One should only worship the One Almighty Lord.

While avtars of gods come and add multiplicity/variety/diversity, to the already agyanta spread by Maya, Guru Sahiban being His manifestation, out of utmost humility, say that, they are just His servants.

WAHEGURU.

Sat Sree Akal.

 

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SEWA

 

SEWA, from Sanskrit root sev (to serve, wait or attend upon, honour, or worship), is usually translated as `service` or `serving` which commonly relates to work paid for, but does not convey the sense in which the term is used in the Sikh tradition. The word seva has, in fact, had two distinct connotations ; one, it means to serve, to attend to, to render obedience to ; and the second, to worship, to adore, to reverence, to pay homage to. Traditionally in the Indian ( Hindu) society, seva in the sense of worship (of gods) has been the preserve of the high caste Brahmans, while that in the sense of service (to man) relegated to the lowest of the castes. In the Sikh sense, the two connotations seem to have merged together for the reasons : first, because of its egalitarian meaning.

Sikhism does not recognize caste distinctions, and hence no distinctive caste roles in it; and second. God in Sikhism is not apart from His creatures. He pervades His Creation (GG, 1350). Therefore service rendered to humanity (i.e. God in man) is indeed considered a form of worship. In fact, in Sikhism, no worship is conceivable without seva (GG, 1013).

The Sikh is forbidden from serving anyone apart from God (`Serve you the Lord alone : none else must you serve` (GG, 490). However, this also means that whomsoever we serve, we really serve our Lord through him. Therefore it becomes incumbent upon the Sikh to render seva with the highest sense of duty since thereby he or she is worshipping the Lord.Seva in Sikhism is imperative for spiritual life.

It is the highest penance (GG,423). It is a means to acquiring the highest merit. The Sikh often prays to God for a chance to render seva, Says Guru Arjan, NanakV, "I beg to serve those who serve you (GG, 43)" and "I, your servant, beg for seva of your people, which is available through good fortune alone (GG, 802)." According to Guru Amar Das, "He who is turned towards the Guru finds repose and joy in seva" (GG, 125).

Three varieties of seva are sanctioned in the Sikh lore : that rendered through the corporal instrument (tan), that through the mental apparatus (man) and that through the material wherewithal (dhan).The first of them is considered to be the highest of all and is imperatively prescribed for every Sikh. "Cursed are the hands and feet that engage not in seva" (Bhai Gurdas, Varan, 27.1). In traditional Indian society work involving corporal labour was considered low and relegated to the humblest castes.

By sanctifying it as an honourable religious practice, the Sikh Gurus established the dignity of labour, a concept then almost unknown to the Indian society. Not only did the Gurus sanctify it ; they also institutionalized it, e.g. service in Guru ka Langar ( the Guru`s community kitchen) and serving the sangat (holy assembly) in other ways such as by grinding corn for it, fanning it to soften the rigour of a hot day and drawing water for it." I beg of you, 0, Merciful One, make me the slave of your Slaves... Let me have the pleasure of fanning them, drawing water for them, grinding corn for them and of washing their feet," prays Guru Arjan (GG, 51H). Seva through the mental apparatus (man) lies in contributing ones talents creative, communicative, managerial, etc. to the corporate welfare of the community and mankind in general.

It also lies in sharing the pain of others. Response to the pain of others is a sine qua non of the membership of the brotherhood of man. That is why the Sikh prayer said in unison ends with a supplication for the welfare of all.Seva of this kind is motivated not by the attitude of compassion alone, but primarily to discover practical avenues for serving God through man.

Seva through material means (dhan) or philanthropy (dan) was particularly sought to be made non personal. The offerings (kar bheta) made to the Gurus and the dasvandh (tithe) contributed by the Sikhs went straight into the common coffers of the community. Personal philanthropy can be debasing for the receiver and ego entrenching for the giver, but self effacing community service is ennobling. Seva must be so carried out as to dissolve the ego and lead to self transcendence, which is the ability to acknowledge and respond to that which is other than oneself.

Seva must serve to indicate the way in which such transcendence manifests in one`s responsiveness to the needs of others in an impersonal way. The Sikh is particularly enjoined upon to render seva to the poor. ^The poor man`s mouth is the depository of the Guru", says the Rahitnama of Chaupa Singh. The poor and the needy are, thus, treated as legitimate recipients of dan (charity) and not the Brahman who had traditionally reserved for himself this privilege.

Even in serving the poor, one serves not the individual concerned, but God Himself through him. Even as one feeds the hungry, it has been the customary Sikh practice to pray : "The grain, 0 God, is your own gift.Only the seva is mine which please be gracious enough to accept." In the Sikh way of life, seva is considered the prime duty of the householder (grihasthJ).

"That home in which holymen are not served, God is served not. Such mansions must be likened to graveyards where ghosts alone abide", says Kabir (GG.1374). The Sikhs are all ordained to be householders, and seva their duty. In Sikh thought, the polarity of renunciation is not with attachment, but with seva.

True seva according to Sikh scriptures must l)e without desire (nishkam), guileless (nishkapat), in humility (nimarta), with purity of intention (hirdasuddh), with. sincerity (chit Jae) and in utter selflessness (vichori apga ae).Such seva for the Sikh is the doorway to dignity as well as to mukti (liberation). "If one earns merit here through seva , one will get a seat of honour in His Court hereafter" (GG, 26).

According to Sikh tenets/You become like the one you serve" (GG, 549). Therefore, for those who desire oneness with God, serving God and God alone is the prime way.

God in Sikhism is transcendent  which can only be conceived through contemplation.

Service of God, is therefore realized by givinig oneself totally to Him, and one gives totally of oneself, when forgets one´s ego, one´s limited individual consciousness, in the time being when one is engaged in His Simran.

Thus the Bani says: Prabh Ka Simran sabh tay oochaaa.

This is the highest devotion or sewa, which can perfom, because it is not for the perishable mayavee koor, but for the love and desire to become one with Him, through His kirpa.

Sat Sree Akal.

 

 

only relates to the immanent aspect of God and comprises service of His creatures. Humanitarian service is thus the Sikh ideal of seva.

 

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  • 2 weeks later...
On 9/19/2015 at 5:33 PM, sikhni777 said:

Here is the shabad which explains the fruits of worshipping these deities

 
गोंड ॥
 
Gond.
 
Gond.
 
ਗੋਂਡ।
 
 

 
भैरउ भूत सीतला धावै ॥
 
Bẖairo bẖūṯ sīṯlā ḏẖāvai.
 
He who runs after sprite Bhairav and goddess Sitla,
 
ਜੋ ਪਿਸਾਚ ਭੈਰੋ ਅਤੇ ਦੇਵੀ ਸੀਤਲਾ ਮਗਰ ਦੌੜਦਾ ਹੈ,
 
 

 
खर बाहनु उहु छारु उडावै ॥१॥
 
Kẖar bāhan uho cẖẖār udāvai. ||1||
 
he rides a donkey and scatters dust.
 
ਉਹ ਖੋਤੇ ਤੇ ਚੜ੍ਹਦਾ ਹੈ ਅਤੇ ਖੇਹ ਉਠਾਉਂਦਾ ਹੈ।
 
 

 
हउ तउ एकु रमईआ लैहउ ॥
 
Ha▫o ṯa▫o ek rama▫ī▫ā laiha▫o.
 
I take to the name of the One Lord alone.
 
ਮੈਂ ਤਾਂ ਕੇਵਲ ਇਕ ਸੁਆਮੀ ਦੇ ਨਾਮ ਨੂੰ ਹੀ ਲੈਂਦਾ ਹਾਂ।
 
 

 
आन देव बदलावनि दैहउ ॥१॥ रहाउ ॥
 
Ān ḏev baḏlāvan ḏaiha▫o. ||1|| rahā▫o.
 
I have given away all other goods in exchange for Him. Pause
 
ਮੈਂ ਹੋਰ ਸਾਰੇ ਦੇਵਤੇ ਉਸ ਦੇ ਵਟਾਂਦਰੇ ਵਿੱਚ ਦੇ ਛੱਡੇ ਹਨ। ਠਹਿਰਾਉ।
 
 

 
सिव सिव करते जो नरु धिआवै ॥
 
Siv siv karṯe jo nar ḏẖi▫āvai.
 
The man, who uttering the Name of Shiva and worships him;
 
ਜਿਹੜਾ ਇਨਸਾਨ ਸ਼ਿਵਜੀ ਦਾ ਨਾਮ ਉਚਾਰਦਾ ਅਤੇ ਉਸ ਦੀ ਪੂਜਾ ਕਰਦਾ ਹੈ;
 
 

 
बरद चढे डउरू ढमकावै ॥२॥
 
Baraḏ cẖadẖe da▫urū dẖamkāvai. ||2||
 
he rides on ox beats the tambourine.
 
ਉਹ ਬਲ੍ਹਦਾ ਤੇ ਚੜ੍ਹਦਾ ਅਤੇ ਡੱਫ ਵਜਾਉਂਦਾ ਹੈ।
 
 

 
महा माई की पूजा करै ॥
 
Mahā mā▫ī kī pūjā karai.
 
He who adores Mahanmai,
 
ਜੋ ਮਹਾਂਮਾਈ ਦੀ ਉਪਾਸ਼ਨਾ ਕਰਦਾ ਹੈ,
 
 

 
नर सै नारि होइ अउतरै ॥३॥
 
Nar sai nār ho▫e a▫uṯarai. ||3||
 
is born as a woman instead of man.
 
ਉਹ ਆਦਮੀ ਤੋਂ ਤੀਵੀਂ ਹੋ ਕੇ ਜੰਮਦਾ ਹੈ।
 
 

 
तू कहीअत ही आदि भवानी ॥
 
Ŧū kahī▫aṯ hī āḏ bẖavānī.
 
Thou art called the primal goddess,
 
ਤੂੰ ਮੁੱਢਲੀ ਦੇਵੀ ਆਖੀ ਜਾਂਦੀ ਹੈ,
 
 

 
मुकति की बरीआ कहा छपानी ॥४॥
 
Mukaṯ kī barī▫ā kahā cẖẖapānī. ||4||
 
at the time of granting salvation, where did you hide thyself.
 
ਮੁਕਤੀ ਦੇਣ ਦੇ ਵੇਲੇ ਤੂੰ ਕਿਥੇ ਆਪਦੇ ਆਪ ਨੂੰ ਲੁਕਾ ਲੈਨੀ ਹੈਂ?
 
 

 
गुरमति राम नाम गहु मीता ॥
 
Gurmaṯ rām nām gahu mīṯā.
 
Under the Guru instruction, O my friend Hold fast thou fast to the Lord's Name.
 
ਗੁਰਾਂ ਦੇ ਉਪਦੇਸ਼ ਤਾਬੇ, ਹੇ ਮੇਰੇ ਮਿੱਤਰ! ਤੂੰ ਸੁਆਮੀ ਦੇ ਨਾਮ ਨੂੰ ਘੁੱਟ ਕੇ ਫੜੀ ਰੱਖ।
 
 

 
प्रणवै नामा इउ कहै गीता ॥५॥२॥६॥
 
Paraṇvai nāmā i▫o kahai gīṯā. ||5||2||6||
 
Prays Namdev so says the Geeta as well
 
ਨਾਮ ਦੇਵ ਬੇਨਤੀ ਕਰਦਾ ਹੈ, ਗੀਤਾ ਭੀ ਇਸੇ ਤਰ੍ਹਾਂ ਹੀ ਆਖਦੀ ਹੈ।
 

Can u plz tell me from where did u get these shabads.. I mean u just googled it or from some app. If it’s from an app can u plz mention the name of that app. I really liked that it gives translations in punjabi too 

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