By Daljeet Singh
AN try and supply A COMPARATIVE photograph OF SIKH notion AND DOCTRINES, in order that THEIR fact IS introduced IN SHARP concentration.
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Extra info for Essentials of Sikhism
Of Naam, Will and Word. e. when God's immanence as Naam creates, sustains and moves the world of name and form; when God's immanence as His Will controls and directs the becoming world; when His Immanence as His Word informs and supports the created universe. In other words, in the Guru Granth both the transcendent and the immanent aspects of God are clearly specified and distinguished so as to avoid any confusion or hasty conclusion that Sikhism is pantheistic. We have already seen that in Sikhism immanence of God in relation to the becoming world does not exhaus t God and that is why God's immanent aspect has almost invariably been called His Naam, His Will, His Word.
The ideal of simple merger or Nirvana (not Bodhisattvic) would not be the service of God or Naam or action according to His Will, but would rather be an anti-creative annihilation or spiritual suicide almost egoistic in its content. (v) The ideal of merger in God would be quite foreign to a monotheistic creed like Sikhism which in all its aspects is antipantheistic and casts on the individual, the responsibility of taking up God-centred activity instead of self-centred indulgence. Harmony with the will of God does not mean absorption into it but free cooperation with it.
This idea is also clear from the Gurus' reference, again and again, to God's Will, working in this becoming universe. The very idea of a God of Will clearly presupposes and implies, a direction, and a goal in the creative movement. The persistent interest of God in the creative movement is also obvious from the fact that the Guru calls Him 'the Protector' (raakhaa), 'Father' (pitaa), 'King-emperor' ( Padasbah) and a 'Just Administrator' (adlee). In the jap(u) also, the Guru emphasizes the idea that God adjudges each according to his deeds in this world.