# His Will



## Sikh80 (Dec 24, 2007)

syeI quDuno gwvih jo quDu Bwvin rqy qyry Bgq rswly ] (6-11, jpu, mÚ 1)
They alone sing, who are pleasing to Your Will. Your devotees are imbued with the Nectar of Your Essence.

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The basic question is how to become pleasing to HIS will. How to please HIM is the basic question.Can you help?


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## Sikh80 (Dec 25, 2007)

hukmu bUJY soeI prvwnu ] (386-2, Awsw, mÚ 5)
He alone, who understands the Command of the Lord's Will, is approved.


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## Sikh80 (Dec 25, 2007)

iehu mwxs jnmu dulµBu hY nwm ibnw ibrQw sBu jwey ] (450-9, Awsw, mÚ 4)
It is so difficult to obtain this human incarnation, and without the Naam, it is all futile and useless


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## Sikh80 (Dec 25, 2007)

gur imil hukmu pCwixAw qb hI qy suKIAw ]3] (400-17, Awsw, mÚ 5)
Meeting with the Guru, he comes to recognize God's Will, and then, he becomes happy. ||3||


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## Sikh80 (Dec 25, 2007)

Awvhu sMq ipAwirho AkQ kI krh khwxI ] (918-4, rwmklI, mÚ 3)
Come, Beloved Saints, let us speak the Unspoken Speech of the Lord.
 krh khwxI AkQ kyrI ikqu duAwrY pweIAY ] (918-4, rwmklI, mÚ 3)
How can we speak the Unspoken Speech of the Lord? Through which door will we find Him?
 qnu mnu Dnu sBu sauip gur kau hukim mMinAY pweIAY ] (918-5, rwmklI, mÚ 3)
Surrender body, mind, wealth, and everything to the Guru; obey the Order of His Will, and you will find Him.
 hukmu mMinhu gurU kyrw gwvhu scI bwxI ] (918-5, rwmklI, mÚ 3)
Obey the Hukam of the Guru's Command, and sing the True Word of His Bani.
 khY nwnku suxhu sMqhu kiQhu AkQ khwxI ]9] (918-6, rwmklI, mÚ 3)
Says Nanak, listen, O Saints, and speak the Unspoken Speech of the Lord. ||9||


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## Sikh80 (Dec 25, 2007)

sMjogu ivjogu duie kwr clwvih lyKy Awvih Bwg ] (6-19, jpu, mÚ 1)
Union with Him, and separation from Him, come by His Will. We come to receive what is written in our destiny.


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## Sikh80 (Dec 25, 2007)

vfw swihbu vfI nweI kIqw jw kw hovY ] (5-1, jpu, mÚ 1)
Great is the Master, Great is His Name. Whatever happens is according to His Will.


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## Sikh80 (Dec 25, 2007)

Bwxw mMny sdw suKu hoie ] (364-6, Awsw, mÚ 3)
One who surrenders to the Lord's Will is peaceful forever.


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## Sikh80 (Dec 25, 2007)

hir kY BwxY swlwhIAY BwxY mMinAY suKu hoeI ]3] (365-8, Awsw kwPI, mÚ 3)
By the Pleasure of the Lord's Will, He is to be praised; surrendering to His Will, peace ensues. ||3||


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## Sikh80 (Dec 25, 2007)

hir kY BwxY jnmu pdwrQu pwieAw miq aUqm hoeI ] (365-9, Awsw kwPI, mÚ 3)
By the Pleasure of the Lord's Will, the prize of this human birth is obtained, and the intellect is exalted.


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## Sikh80 (Dec 25, 2007)

nwmu Kjwnw gur qy pwieAw iqRpiq rhy AwGweI ]1] (911-19, rwmklI, mÚ 3)
Receiving the treasure of the Naam, the Name of the Lord, from the Guru, I remain satisfied and fulfilled. ||1||
 sMqhu gurmuiKmukiq giq pweI ] (911-19, rwmklI, mÚ 3)
O Saints, the Gurmukhs attain the state of liberation.


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## Sikh80 (Dec 25, 2007)

hukim imlweI shij smweI gur kw sbdu Apwrw ] (569-2, vfhMsu, mÚ 3)
By His Will, one merges and easily blends with Him. The Shabads of the Guru are incomparable.


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## Sikh80 (Dec 25, 2007)

gurmqI hukmu bUJIAY hukmy myil imlweI rwm ] (569-2, vfhMsu, mÚ 3)
Under Guru's Instruction, one comes to understand the Lord's Will, and by His Will, he is united in His Union.


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## Sikh80 (Dec 25, 2007)

KyqI vxju sBu hukmu hY hukmy mMin vifAweI rwm ] (569-1, vfhMsu, mÚ 3)
All farming and trading is by Hukam of His Will; surrendering to the Lord's Will, glorious greatness is obtained.


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## Sikh80 (Dec 25, 2007)

jo qau BwvY soeI QIsI jo qUM dyih soeI hau pweI ]1] rhwau ] (365-12, Awsw, mÚ 4)
That which is pleasing to Your Will, comes to pass. Whatever You give, that is what I receive. ||1||Pause||


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## Sikh80 (Dec 25, 2007)

siqgur kw Bwxw iciq kry siqguru Awpy ik®pw kryie ]4]1]3] (490-8, gUjrI, mÚ 3)
If he focuses his consciousness on the Will of the True Guru, then the True Guru Himself will bless him. ||4||1||3||


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## Sikh80 (Dec 25, 2007)

bMid KlwsI BwxY hoie ] (5-13, jpu, mÚ 1)
Liberation from bondage comes only by Your Will.
horu AwiK n skY koie ] (5-14, jpu, mÚ 1)
No one else has any say in this.


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## Sikh80 (Dec 25, 2007)

hir myrw isimRiq hir myrw swsqR hir myrw bMDpu hir myrw BweI ] (490-11, gUjrI, mÚ 3)
The Lord is my Simritees, the Lord is my Shaastras; the Lord is my relative and the Lord is my brother.
 hir kI mY BUK lwgY hir nwim myrw mnu iqRpqY hir myrw swku AMiq hoie sKweI ]2] (490-12, gUjrI, mÚ 3)
I am hungry for the Lord; my mind is satisfied with the Name of the Lord. The Lord is my relation, my helper in the end. ||2||
 hir ibnu hor rwis kUVI hY clidAw nwil n jweI ] (490-13, gUjrI, mÚ 3)
Without the Lord, other assets are false. They do not go with the mortal when he departs.
 hir myrw Dnu myrY swiQ cwlY jhw hau jwau qh jweI ]3] (490-13, gUjrI, mÚ 3)
The Lord is my wealth, which shall go with me; wherever I go, it will go. ||3||
 so JUTw jo JUTy lwgY JUTy krm kmweI ] (490-14, gUjrI, mÚ 3)
One who is attached to falsehood is false; false are the deeds he does.
 khY nwnku hir kw Bwxw hoAw khxw kCU n jweI ]4]2]4] (490-14, gUjrI, mÚ 3)
Says Nanak, everything happens according to the Will of the Lord; no one has any say in this at all. ||4||2||4||


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## Sikh80 (Dec 25, 2007)

_*[SIZE=+2]God's Will[/SIZE]*_​Guru Nanak died in 1539. He did not find either of his two sons fit to become a Guru. Instead he selected one of his followers, Bhai Lehna to carry on his work after him. He named him ANGAD (Myself). Thus Angad became the Second Guru of the Sikhs.​Guru Angad lived at Khadur Sahib in the Punjab, India. There lived a yogi named Shiv Nath in the same village. Yogis were saints who did not marry. They had a great hold on the people. Shiv Nath was very proud. He became jealous of the Guru's fame. So he started making plans to get rid of the Guru by fair means or foul. He was on the look out for a chance to make the Guru feel small.
Once it did not rain for a long time. There was a danger of drought. When there is a drought, the crops do not grow and the people die of hunger. So the people were worried. They went to the yogi and requested him to do something about it. The yogi replied in anger, "How can you expect rain, you fools, when you look upon a married man as your Guru? Turn him out of the village and you will surely get rain."
The people were carried away by the yogi's words. They went to the Guru and said, "O Guru, the crops are dying for want of ram. If you will kindly leave this village the yogi can save us by bringing rain for us."
“Dear friends", replied the Guru, "Rain and sunshine are natural. They are in the hands of God. Still I don’t mind leaving the village if it is in your interest."
The next day, the Guru left the village. The people went to the yogi once more to ask for rain. The yogi could do nothing against the law of nature. It did not rain. The people became very angry. They dragged the yogi out of his hut into their fields. It so happened that it rained in every field into which they dragged the yogi. Everyone was therefore keen to drag the yogi into his own Held first. They draped him this way and that, till he died.
The villagers were very sorry to have turned the Guru out of the village. They realised their mistake. They went to the Guru and begged his pardon. They brought the Guru back with great respect. The Guru told the people to have faith in the Will of God. 
He then started a common kitchen in that village with the help of his followers. This was known as the 'Guru Ka Langar.' Anyone could come at any lime and have a free dinner in the Langar. Men, women and children of all castes, creeds, colours and races sat and ate together. Many people cheerfully offered free service in the Langar. Since then, the 'Guru Ka Langar' has continued in all the Sikh Temples (Gurdwaras).
At a distance of about three miles from this place there lived a Sikh lady named Bibi Jeevai. She used to bring curdled milk (yogurt) everyday for the Langar. She did this duty very well throughout her life. She always served it with loving care in the Guru's Langar. The Guru was pleased with her service and so were the people.
One day, when Bibi Jeevai was getting ready at. Home to take yogurt to the Langar, there came a storm. She thought she would be late if the storm did not stop. She wished the storm would stop at once, so that she could reach the Langar in time. It so happened that the storm stopped as she had wished. She was, Therefore, able to reach the 'Guru Ka Langar in time. However, the Guru would not eat the yogurt she brought on that day. She was shocked. She asked for the reason.
"Dear Jeevai." replied the Guru, "I hear that you have tried to interfere with the Will of God. The storm was in the interest of many other living beings. The Sikhs are not supposed to grumble or interfere with God's Will."
Bibi Jeevai felt very sorry. The idea of obeying God's Will was clearer to her now.
“Why call him blind who is blind by the Will of God? 
Nanak it is he who will not understand God's Will, who should be called blind." 
(Guru Angad)
"What pleases Him, Nanak, is good. 
They, who must abide by His Will, have no power of their own;
When He gives His order, Men must take the road. 
Men must act according to God's Will; 
Nanak, Men come when they are sent by God, 
And depart when they are called by Him."
(Guru Angad)
"Many think that they have a support other than yours 
But for me, O Lord, you are my only hope. 
It is all bewailing for me; If I ever forget you."
(Guru Angad)


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## Sikh80 (Dec 25, 2007)

COSMIC CONSCIOUSNESS: ITS RELEVANCE IN SIKHISM
by ARDAMAN SINGH MA LLB.
In the course of evolution of human life there are three levels of development of consciousness, the human mind. The first is simple consciousness as was possessed by humanity at its initial stage by virtue of this, human beings were aware of their bodies and surroundings and possessed few other senses but little intelligence. They were in awe of sum, moon, storms, rains, etc.,but did not understand these phenomena.
At the next level, known as self consciousness, human beings have attained wide awareness through all the five senses, with the faculty of recognition of colour and sense of morality added to it; and, above all, the ability to think about one's own thoughts. At this stage language has also been built for communication. There is a big gap between the man at his level and that of the earlier level; but at this second level too man has only a very little knowledge of the cosmos, the extant and purpose of the staggeringly vast expenses of creation on and outside the Earth and the life prevailing there, if any.
The third level is cosmic consciousness which is as far above self-consciousness as the latter is above simple-consciousness. At this level both, simple and self-consciousness also exist to some extent simultaneously with the cosmic faculty. In the earlier level too, similarly, some simple consciousness is retained. The prime characteristic of cosmic consciousness is under standing of the mystery of the cosmos, the life and order of the Universe(s). There is a very high degree of intellectual enlightenment orillumination attained by human beings at this level.
It is a state of moral exaltation, an indescribable feeling of elation & joyousness about which religions also have told. One gets a quickening of moral sense and a sense of immortality prevails.
Scientists who have researched in this field place the Prophets in the category of those possessing cosmic consciousness. The Prophets are thus highly superior persons. They need to be listened to. It is these men exalted by the average self-conscious people to the rank of gods and saints. There are quite a few others also who have attained cosmic consciousness to a lesser degree. Amongst them are poets like Walt Whitman and others. The evolution of mankind on the whole is something like the growth of a tree in which some branches develop fast, in length, strength and quantum of leaves, flowering & fruitation, while other branched are much below the average even; and the tree goes on its path of growth. Similarly the tree of mankind has evolved on its normal course with abnormal as well as subnormal development of some of its oarts, all existing simultaneously, like, more or less, the three levels of consciousness in the present times. Such broad and total view of life helps to understand religion.
In Guru Granth Sahib, Guru Arjun Devji has described, in the eighth canto of Sukhmani, characteristics of a person having cosmic consciousness, called Brahm Gyani.
It states that a Brahm Gyani lives pure life amidst the impurities of the world, unsullied by evil. He looks on all with same benevolence and to him a friend and a foe are alike. His mind is illumined. He is devoid of pride and is humblest in spirit. He is kind to all and is incapable of doing evil to any one. His life is serene. He is benevolent, a person of self-control, and pure motives. No one can appraise his worth. Only a man as perfect as he, can fathom the depth of mystery or measure the reaches of his soul. He is at one with the Supreme Being, God.
To be able to realize what cosmic consciousness is, one needs to have personal experience of it. A prolonged study of those who attained that level, intelligent contact with cosmic conscious minds, personally or through their sayings, can also assist self conscious individuals to ascend to that higher plane. Sikh religion has laid emphasis on this aspect of human life where it exhorts people to keep company of the enlightened, disciplined ones, the activity termed as Saadh Sangat.
There is another approach to the cultivation of cosmic consciousness and thereby be one with God. In the 34th to 37th stanzas of Japu ji Guru Nanak Devji has indicated five realms through which man's mind can progress to the Ultimate.
These are the realm of Duty (Dharm Khand), The realm of Knowledge (Gyaan Khand), the realm of service (Sarm Khand), the realm of Grace (Karm Khand) whereafter man gets in tune with God, the ultimate of cosmic consciousness.
In view of the very large difference between the status of mind and consequent limitation of comprehension of men at one level of consciousness and those of the higher one, communication between them is generally difficult. The higher level mind in order to make his clear or impressive in certain aspects to the next lower mind, uses, at times, certain symbols, signs or illustrations which are familiar and more understandable to the latter. Still quite a good deal of what the men of higher consciousness tell or do is not fully comprehensible to those to those at lower level.
It is for this reason that Guru Gobind Singhji, in the first stanza of Jaap Sahib has stated that God is a light of limitless glow, which can only be experienced and cannot be described. This is based on the Guru Ji's own direct experience of the reality. It transcends the realm of language. The knowledge attained at this level is not derived from our usual sensory experiences. As such our ordinary language, which takes its image from the senses, is not adequate to describe such phenomena of cosmic consciousness.
All mysticism is due to this factor. When the Prophets or saints, or even the modern physicists convey their knowledge about mysterious phenomena, their statements at times appear to be paradoxical and contain some logical contradictions but should not be made a subject for argument. It may thus not be wise to challenge what all a religion or its Prophets have told.
With further progress of human life over the coming years, most of our descendents will some day reach the state of cosmic consciousness just as long ago our ancesters passed from simple to self- consciousness. This trend in evolution is in fact already evident now since men with this faculty are becoming more common and, as a race, humanity is approaching nearer to that stage of self-consciousness from which the transition to the cosmic consciousness is effected. This happens in the human life only; and Guru Arjun Devji has pointed out this in the last hymn of Rehraas, the Sikhs' evening prayer, that human life is the only chance to get one with Gobind (God).​


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## Sikh80 (Dec 25, 2007)

jo qau BwvY soeI QIsI jo qUM dyih soeI hau pweI ]1] rhwau ] (365-12, Awsw, mÚ 4)
That which is pleasing to Your Will, comes to pass. Whatever You give, that is what I receive. ||1||Pause||


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## Sikh80 (Dec 25, 2007)

hir myrw isimRiq hir myrw swsqR hir myrw bMDpu hir myrw BweI ] (490-11, gUjrI, mÚ 3)
The Lord is my Simritees, the Lord is my Shaastras; the Lord is my relative and the Lord is my brother.
 hir kI mY BUK lwgY hir nwim myrw mnu iqRpqY hir myrw swku AMiq hoie sKweI ]2] (490-12, gUjrI, mÚ 3)
I am hungry for the Lord; my mind is satisfied with the Name of the Lord. The Lord is my relation, my helper in the end. ||2||
 hir ibnu hor rwis kUVI hY clidAw nwil n jweI ] (490-13, gUjrI, mÚ 3)
Without the Lord, other assets are false. They do not go with the mortal when he departs.
 hir myrw Dnu myrY swiQ cwlY jhw hau jwau qh jweI ]3] (490-13, gUjrI, mÚ 3)
The Lord is my wealth, which shall go with me; wherever I go, it will go. ||3||
 so JUTw jo JUTy lwgY JUTy krm kmweI ] (490-14, gUjrI, mÚ 3)
One who is attached to falsehood is false; false are the deeds he does.
 khY nwnku hir kw Bwxw hoAw khxw kCU n jweI ]4]2]4] (490-14, gUjrI, mÚ 3)
Says Nanak, everything happens according to the Will of the Lord; no one has any say in this at all. ||4||2||4||


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## Sikh80 (Dec 25, 2007)

Everything as per HIS will

vfw swihbu vfI nweI kIqw jw kw hovY ] (5-1, jpu, mÚ 1)
*Great is the Master, Great is His Name. Whatever happens is according to His Will.*


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## Sikh80 (Dec 25, 2007)

Liberation Comes as per will
bMid KlwsI BwxY hoie ] (5-13, jpu, mÚ 1)
*Liberation from bondage comes only by Your Will.*


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## Sikh80 (Dec 25, 2007)

Every thing happens as per HIS will
Akul inrMjn purKu Agmu ApwrIAY ] (518-1, gUjrI, mÚ 5)
He is without relatives, immaculate, all-powerful, unapproachable and infinite.
 sco scw scu scu inhwrIAY ] (518-1, gUjrI, mÚ 5)
Truly, the True Lord is seen to be the Truest of the True.
 kUVu n jwpY ikCu qyrI DwrIAY ] (518-2, gUjrI, mÚ 5)
Nothing established by You appears to be false.
 sBsY dy dwqwru jyq aupwrIAY ] (518-2, gUjrI, mÚ 5)
The Great Giver gives sustenance to all those He has created.
 iekqu sUiq proie joiq sMjwrIAY ] (518-2, gUjrI, mÚ 5)
He has strung all on only one thread; He has infused His Light in them.
 hukmy Bvjl mMiJ hukmy qwrIAY ] (518-3, gUjrI, mÚ 5)
By His Will, some drown in the terrifying world-ocean, and by His Will, some are carried across.
 pRB jIau quDu iDAwey soie ijsu Bwgu mQwrIAY ] (518-3, gUjrI, mÚ 5)
O Dear Lord, he alone meditates on You, upon whose forehead such blessed destiny is inscribed.
 qyrI giq imiq lKI n jwie hau quDu bilhwrIAY ]1] (518-4, gUjrI, mÚ 5)
Your condition and state cannot be known; I am a sacrifice to You. ||1||


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## Sikh80 (Dec 25, 2007)

As per HIS wish
qyrY hiQ inDwnu BwvY iqsu dyih ] (521-3, gUjrI, mÚ 5)
The treasure is in Your Hands; according to Your Will, You bestow it.
 ijs no hoie dieAwlu hir nwmu syie lyih ] (521-4, gUjrI, mÚ 5)
One, upon whom You have bestowed Your Mercy, is blessed with the Lord's Name.


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## Sikh80 (Dec 25, 2007)

Everything as per HIS will

vfw swihbu vfI nweI kIqw jw kw hovY ] (5-1, jpu, mÚ 1)
Great is the Master, Great is His Name. Whatever happens is according to His Will.


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## Sikh80 (Dec 25, 2007)

What is Hukam?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." 
[SIZE=-1](A.G., p.1)[/SIZE]​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." 
[SIZE=-1](A.G., p.676)[/SIZE]​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. 
Introduction to Sikhism - Section II: God and His Universe?


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## Sikh80 (Dec 25, 2007)

Sikhism, Hair, HIS will 
In Sikh philosophy and practice, the keeping of unshaven hair (Kesh) means that the Sikh lives in and resigns himself to the Will of God (Hukam). Again it is by the Will of God that man has been created the highest being in God's creation. This wonderful universe with its innumerable suns and planets came into being according to His command (Hukam). The whole of His creation and the laws that govern it and operate the highly complicated system of the universe, are in accordance with His Will. God's Will is supreme. Guru Nanak, the founder of the Sikh faith, writes about this supreme Will of the Creator in Japji: "By the Will of God all forms come into being. The working of that Will cannot be described. It is by His Will that the forms develop life in them and grow exalted; Some become good and others evil, And receive pain and pleasure accordingly. By that Will some are brought under grace; And the others are doomed forever. All the subject to the supreme Will, none is outside its pale, Nanak, if this be rightly understood, no one would assert himself. " 

It was thus quite apt that the form and appearance of the Guru's Sikh should essentially be that which God almighty has given him according to His Will (Hukam). A woman's beauty lies in her smooth skin and rounded face while a man's beard signifies his masculinity, strength and virility. In a debate at Mecca, Guru Nanak explained his viewpoint regarding the Kesh (unshaven hair) to Pir Bahauddin in the following words reported in the Janam Sakhi (Traditional Story) : 
Pir Bahauddin: Why have, you, O Baba Nanak, overlooked both the Hindu and Muslim traditions in their entirety? 
Baba Nanak: Listen Bahauddin, I tell you that both the Hindus and the Muslims have degraded themselves by shaving their hair. 
Pir Bahauddin: Without the Muslim law, no one can become pure. Without circumcision, a man cannot receive honour in God's court. 
Baba Nanak: The real circumcision is to live in God's Will. One should die with the hair intact; the hair with which one is born. He who keeps the hair as God's trust, is really a great man. The first circumcision is the hair and keeping it on the head is to live in His Will. He who keeps the hair intact, lives by honest labour, and shuns other's right, is honoured by God. Some undergo circumcision, others cut holes in their ears; it is only the dishonest who try to tamper with God's gift of completeness of human form. 
Finally Guru Nanak declared that with a turban on, the human form becomes complete in all respects and the unshaven hair is the symbol of the one universal religion, which we all inherit at birth. 
The sanctity of keeping uncut hair (Kesh) with Keski (Turban) on has been observed by all Sikh Gurus (From Guru Nanak to Guru Gobind Singh) and it was Guru Arjan who wrote in Raag Maru (page 1084 of the Sikh Holy Book.) "_Sabat Surat Dastar Sira_" which means 'Keep the God-given form intact with a turban donned on your head'. The tenth Guru, Guru Gobind Singh, the founder of the Khalsa, gave the command that these symbols (5 K's) are a must. These are a mode of discipline signifying the wearer's belongingness to the Khalsa. The five K's are a test of a Sikh's firmness and strength of his faith. They foster Brotherhood and a sense of unity. They make a Sikh look like the Guru himself and inspire him to follow the Guru's command. Guru Gobind Singh wrote the following about his Khalsa: "The Khalsa is my own special form I always manifest in the Sikhs (Khalsa). The Khalsa is my body and soul".


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## Sikh80 (Dec 26, 2007)

Everything as per HIS will

vfw swihbu vfI nweI kIqw jw kw hovY ] (5-1, jpu, mÚ 1)
Great is the Master, Great is His Name. Whatever happens is according to His Will.


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## Sikh80 (Dec 26, 2007)

He ordains HIS will
ijau BwvY iqau rKsI Awpy kry rjwie ]8]1] (565-7, vfhMsu, mÚ 3)
*As it pleases Him, He preserves us; He Himself ordains His Will.*


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## Sikh80 (Dec 31, 2007)

HIS WILL*BHANA*

BHANA, lit. liking, pleasure, will, wish or approval, is one of the keyconcepts in SIKH thought. In SIKHISM, it refers specifically to God`s will and pleasure. Raza , an Arabic term popular in the context of various schools of Sufi thought, also appears frequently in the Sikh texts to express the concept of UMArSA bhana. According to this concept, the Divine Will is at the base of the entire cosmic existence. It was His bhana, His sweet will which was instrumental in the world`s coming into being: "Whenever He pleases He creates the expanse (of the world of time and space) and whenever He desires He (again) becomes the Formless One (all by Himself)" (GG, 294). All our actions, our pain and pleasure, our worship, penance and selfdiscipline, metempsychosis and liberation, heaven and hell, are subject to bhana (GG,963). Bhana or raza, the Divine Will, expresses itself through HUKAM, the Divine Law of nature. Bhana and hukam are closely related and are often used synonymously. In the very first stanza ofJapu, GURU NANAK uses hukam and raza as a compound term. There is, however, a subtle difference between the two concepts. Hukam is the Divine Law while bhana is the Divine Will. The latter is the source of and sanction behind the former; "hukam is that which you desire" (GG, 17). Hukam is the medium and instrument of the expression and operation of bhana. The basic idea implicit in hukam is its imperative and unimpeachable nature to wliich man must submit, but such submission is again subject to His bhana. "When He desires He makes man to submit to hukam" (GG, 337): "In His Will, the Lord makes man submit to His command" (GG, 1093). The inexorable hukam having its source in bhana, it follows that the latter is equally, even more, inescapable and inevitable subject only to itself in the form ofnadar (q.v.). It therefore becomes the duty of man to submit to the Divine Will willingly and gracefully. Submission to raza is thus inherent in the concept of bhana. Bhana in the Sikh tradition yields primarily the meaning of Divine Will itself, though taking equal cognizance of the other meaning, viz. the attitude oi^ubmission on man`s part to the Will Divine. The latter itself arises out of God`s Will or Grace. In this sense, i.e. bhana as attitude of submission of itself, is defined in gurbam as a great gift. As says Guru ARJAN, "The truth is that there is no gift as great as bhana (submission to the Lords` Will)" (GG, 1093); says Guru Amar Das, "On whomsoever Thou bestoweth bhana, to him Thy Will is pleasing" (GG, 1064). The Divine Will in the sense of inexorable ordinance or law of nature is intimately related to the problem of determinism versus free will. If nothing happens or can happen without the Divine Will, there would be no place for ethics and moral responsibility of man for his actions, good or bad, whereas the Sikh precept keeps reminding man to make the choice: to become acceptable at His portal or remain recalcitrant. Making a choice is a volitional act and pursuing it involves freedom of action. Thus Sikhism positing active participation in life does recognize freedom of action, but "within the contingencies of his finitude." In this context, the Sikh is required correctly to understand what pleases God, what is His pleasure (bhana). Concentrated attention to and meditation upon the Guru`s word helps him in such understanding. Guided by his understanding of bhana, the Sikh is not only free to act but is required to participate, "to battle on in open field with his mind fully in control" (GG, 93l). He is supposed to quell his haumal (Iness), to dedicate his actions to the Lord`s Will and to surrender himself to His raza as regards the outcome of his actions. 1. Balbir SINGH, Foundations of Indian Philosophy. Delhi, 1971
2. Nripinder Singh, The Sikh Moral Tradition. Delhi, 1990
3. Jodh Singh, GURMAT 
Nirnaya. LAHORE, 1932
Source: Sikhencyclopedia


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## Sikh80 (Dec 31, 2007)

*BHA'NA* , 
Literally liking, pleasure, *will, wish* or approval, is one of the key-concepts in Sikh thought. In Sikhism, it refers specifically to God’s will and pleasure. 

*Raza*, an Arabic term popular in the context of various schools of Sufi thought, also appears frequently in the Sikh texts to express the concept of bhana. 


According to this concept, *the Divine Will is at the base of the entire cosmic existence*. It was *"His bhana", "His sweet will"* which was instrumental in the world’s coming into being: 
_*“Whenever He pleases He creates the expanse (of the world of time and space) and whenever He desires He (again) becomes the Formless One (all by Himself)”*_ (GG. 294). 
All our actions, our pain and pleasure, our worship, penance and self-discipline, metapsychosis and liberation, heaven and hell, are subject to bhana (GG. 963). 
*Bhana or Raza* (pronounced: R'zaa), the Divine Will, expresses itself through Hukam, the Divine Law of nature. Bhana and Hukam are closely related and are often used synonymously. In the very first stanza of Japji, Guru Nanak uses hukam and raza as a compound term. There, is, however, a subtle difference between the two concepts. 
Hukam is the Divine Law while bhana is the Divine Will. The latter is the source of and sanction behind the former; _*“Hukam is that which you desire”*_ (GG, 17). Hukam is the medium and instrument of the expression and operation of bhana. The basic idea implicit in hukam is its imperative and unimpeachable nature to which man must submit, but such submission is again subject to His bhana. _*“When He desires He makes man to submit to hukum” (GG, 337)” “In His Will, the Lord makes man submit to His command”*_ (GG, 1093). 
The inexorable hukam having its source in *bhana*, it follows that the latter is equally, even more, inescapable and inevitable subject only to itself in the form of nadar (q.v.). It therefore becomes the duty of man to submit to the Divine Will willingly and gracefully. Submission to raza is thus inherent in the concept of bhana. 
Bhana in the Sikh tradition yields primarily the meaning of Divine Will itself, though taking equal cognizance of the other meaning, viz. the attitude of submission on man’s part to the Will Divine. The latter itself arises out of God’s Will or Grace. In this sense, i.e. bhana as attitude of submission of itself, is defined in Gurbani as a great gift. As says Guru Arjan, _*“The truth is that there is no gift as great as bhana (submission to the Lords’ Will)”*_. (GG, 1093); says Guru Amar Das, _*“On whomsoever Thou bestoweth bhana, to him Thy Will is pleasing”*_ (GG, 1064). 
The Divine Will in the sense of inexorable ordinance or law of nature is intimately related to the problem of determinism versus free will. If nothing happens or can happen without the Divine Will, there would be no place for ethics and moral responsibility of man for his actions, good or bad, whereas the Sikh precept keeps reminding man to make the choice: to become acceptable at His portal or remain recalcitrant. Making a choice is a volitional act and pursuing it involves freedom of action. 
Thus Sikhism positing active participation in life does recognize freedom of action, but “within the contingencies of his finitude.” In this context, the Sikh is required correctly to understand what pleases God, what is His pleasure (bhana). Concentrated attention to and meditation upon the Guru’s word helps him in such understanding. Guided by his understanding of bhana, the Sikh is not only free to act but is required to participate, _*“to battle on in open field with his mind fully in control”*_ (GG, 931). He is supposed to quell his haumai (I-ness, ego), to dedicate his actions to the Lord’s Will and to surrender himself to His raza regards the outcome of his actions. 
311207
Sikhiwiki


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## Sikh80 (Jan 1, 2008)

*Hukam - The Divine Will and Human Freedom*
by Shashi Bala Ph.D

The problem of freedom and determinism is one of the most crucial subjects of philosophy. Man has the potential for freedom due to the presence of the Divine Spirit in him. The present life of man is determined by the deeds of his previous life and it offers an opportunity for him to practise righteousness. Only actions can determine man's freedom and not the passivity of life. If man's thoughts and deeds are rigidly determined by the forces beyond his control, then he can neither act differently nor can choose the course of events in his own life.


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## Sikh80 (Jan 1, 2008)

In Sikhism, two types of statements are found in the Holy Scripture. One states the supremacy of the Divine Will (hukam) and the other explains man's freedom in absolute submission to the Divine Will. God is One who created the world with all its diversity and plurality and He can only understand it. God is transcendent as well as immanent. He Himself has put the beings to work; Himself has created temptation by giving it the intoxicating herb of worldly love (maya) and Himself directs man to perform action.[1] In this way, God Himself brings into existence the whole creation by His Divine Ordinance (hukam) and thus keeps all the beings in His Command.[2] Every created being is dependent on God for its sustenance. God is Omnipotent as well as Omniscient and also knower of everything. This criterion of judgement of man's deeds is in God's hands and only He can recognize the true and the false. It is repeatedly stressed that God Himself does, Himself makes others do, and can reform the mortals by His Divine Ord
inance.[3]


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## Sikh80 (Jan 1, 2008)

On the other hand, man's life on this earth is transitory. From birth to death, he remains engrossed in worldly things and perishes due to spiritual darkness. The soul, being immortal, survives bodily death and goes into another body. In this way the process of transmigration of soul and the cycle of rebirth continues. All types of disease, suffering, separation, birth and death proceed from the sinful enjoyment of worldly pleasures. Man's identification with the false-self delimits his consciousness and creates fragmentary and narrow vision. Man's indulgence in the fulfillment of worldly aspirations reinforce his ego and strengthen the false notion of separateness. This type of attitude creates a feeling of self-centeredness, self-alienation, self-doubt and inner emptiness. In such a state of mind, man finds security in mundane things which enhance his illusions.


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## Sikh80 (Jan 1, 2008)

However, the world, as it appears, is full of contradictions and here man has to make the choice. The question arises, is man free in the choice of action? The soul within man grows not only amid, but also out of the organic interactions of the physical world by means of its own free ideas. Freedom of choice lies in the reaction of the individual to the environment, i.e. how he reacts and how he visualises the outward phenomena.[4] But this freedom is limited due to the continuity of character.[5] The mental dispositions owe their origin to ego-self (haumai). These dispositions leave their permanent effect on man's character. After the departure of these dispositions, there remains in the implicit form, the traces which often stimulate the mind to repeat the similar type of action again. In this way, mind always remains entangled in these karma-series, and this goes on without any free choice of will.[6] Hence karmic accumulation is a grave limitation for any human initiative or free will. Whatever a man does is due to his past tendencies, and nothing from the outside restraints man's activities.


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## Sikh80 (Jan 1, 2008)

Nonetheless, freedom, as found in Sikhism, is neither random in occurrence of behaviour, nor something totally determined by the nature or character of the agent himself. It is, as defined by John Hick, 'a limited creativity'. Even free acts are unpredictable because the character of the agent is partially formed and partially reformed in the moment of free decision. Hence freedom as creativity means that God has endowed man with limited autonomy, whereby he is free to respond or fail to respond to God. This distance between God and man is not a spatial distance but 'epistemic distance' which ensures human autonomy. It means that God is both veiled in His creation as well as revealed in His creation to ensure man's freedom and reveals Himself to those who rightly exercise their freedom.[7]

It is, therefore, man's duty to recognize the Divine Spirit through His Nature or Creation. The entire paraphernalia of worldly existence is perishable without God who is eternal and beyond all limitations of time and space. Hence, if man forgets the central focus i.e. God, his entire deeds become perishable. The ideal of life is not only to attain union with God or individual liberation, but is also to attain union with the cosmos. Man has to shift to the true centre by getting rid of ego with all its inhibitions and defensive values. Man should direct all his activities to God who is the centre of the Cosmos. Through the Grace of God, man meets with the True Guru, understands 'Shabad' and can reflect on it. The constant contemplation of the Divine Name elevates the human soul.


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## Sikh80 (Jan 1, 2008)

Hence, the aim of man's life is to transcend self-centeredness and to attain union with God. This can never be done by man's efforts. Here he needs something Greater to Whom he may surrender with devotion. The self 'which determines cannot carry the self which is determined above its own level'.[8] Self-determinism is, indeed, a preliminary stage of spiritual freedom which can be attained by transcendence from self-determinism to determinism by the Divine Spirit. Freedom lies in re-diverting of consciousness from ego-self to True Self. All beings emerge in the Divine Will and it is their duty to attune themselves to the Divine Will.


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## Sikh80 (Jan 1, 2008)

http://www.rpi.edu/~anandh/nishkam/periodicals/sikh_review.html

********************************************************************************

In this way, freedom pertains to both human knowledge and understanding as well as to human behaviour. As man is within, so will his outward actions be. So long as man is bound by his narrow vision, he suffers and carries with him the prison of his shortcomings which restrict his understanding, emotions and activities. The true spiritual freedom exists in transvaluation of ego-consciousness into Universal or Cosmic Consciousness. This type of freedom of illumination is in no way antagonistic to, or incompatible with, the mundane life but, rather, it integrates the spiritual with the temporal aspects of life.

REFERENCES

[1] Guru granth Sahib, p.138.
[2] Ibid., p. 151.
[3] Ibid., p. 140.
[4] William Temple, "Nature, Man and God"
[5] Ibid., p.225.
[6] Balbir Singh, "The Conceptual Framework of Indian Philosophy", Mcmillan Co.
[7] "Philosophy of Religion", Prentice-Hall
[8] William Temple, op.cit., p.244
http://www.sikhnet.com/sikhnet/discussion.nsf/SearchView/F2A7066F0F41A88D87256619000534BA!OpenDocument


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## Sikh80 (Jan 1, 2008)

As stated by many members it is very difficult to find orinterpolate HIS will.It is only with HIS grace that one comes to know about HIS will. No hard and fast rule can be prescribed for this.


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## Sikh80 (Jan 2, 2008)

hukim imlweI shij smweI gur kw sbdu Apwrw ] (569-2, vfhMsu, mÚ 3)
_By His Will, one merges and easily blends with Him. The Shabads of the Guru are incomparable._


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## Sikh80 (Jan 2, 2008)

He ordains HIS will
ijau BwvY iqau rKsI Awpy kry rjwie ]8]1] (565-7, vfhMsu, mÚ 3)
*As it pleases Him, He preserves us; He Himself ordains His Will.*


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## Sikh80 (Jan 2, 2008)

*Individual and the Divine Will*


Birth and death of human beings happen according to the Will of God.  God sends us and we take birth and He calls us back and we die.  Gurus do not believe in particular angels in-charge of the departments of birth and death.  All happens under God's will “_Hukami Howan ji_”_ (JapJi)_.  The individual takes birth under His _Hukam_.  The law of birth of human being is law of Karma.  According to actions of our past life we assume the garb of this body.  The law works both progressively and regressively.  On this planet human being is the last progressive step of the staircase of creation, with righteous actions and spiritual progress the individual enters into _Sach Khand_ (Realm of truth) and if an individual falls he or she continues in the cycle of births and deaths.  There is no heaven and hell.  To be near _Naam_ one is in heaven.  To be away from _Naam_ is in hell.  It is expressly stated by Gurus that human being’s life is the most favorable opportunity to get out of transmigration - the cycle of birth and death and achieve realization and spiritual emancipation.http://www.sikhphilosophy.net/gurmat-vichaar/18852-his-will-5.html#_edn1_

http://www.sikhphilosophy.net/gurmat-vichaar/18852-his-will-5.html#_ednref1 Sher Singh. Philosophy of Sikhism.  Page 192.


http://globalsikhstudies.net/articl...Sikh Vision of the Cosmic Order - Part II.doc_


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## Sikh80 (Jan 2, 2008)

hukmy jMmxu hukmy mrxw ]2] (564-1, vfhMsu, mÚ 5)
By Your Will, we are born, and by Your Will, we die. ||2||


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## Sikh80 (Jan 12, 2008)

sB qyrI qUM sBnI iDAwieAw ] (365-12, Awsw, mÚ 4)
All are Yours; all meditate on You.
 ijs no ik®pw krih iqin nwm rqnu pwieAw ] (365-13, Awsw, mÚ 4)
He alone, whom You bless with Your Mercy, obtains the jewel of the Naam.
 
He ordains HIS will
ijau BwvY iqau rKsI Awpy kry rjwie ]8]1] (565-7, vfhMsu, mÚ 3)
As it pleases Him, He preserves us; He Himself ordains His Will. 

qyrY hiQ inDwnu BwvY iqsu dyih ] (521-3, gUjrI, mÚ 5)
The treasure is in Your Hands; according to Your Will, You bestow it.
 ijs no hoie dieAwlu hir nwmu syie lyih ] (521-4, gUjrI, mÚ 5)
One, upon whom You have bestowed Your Mercy, is blessed with the Lord's Name.


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