God being bounded to the creation has generally been the idea with older polytheistic religions and modern day Spinozan pantheism.
One of the main aspects of Ikonkar is that God is nirankar (beyond form) and so God is not bounded to the tangible reality around us. Not only are they expanded upon, but because of the flow, they are easy to recite and bring you into 'the zone'. In these circles, certain concepts are continuously reiterated. The rest of SGGS ji is the Branches and Leaves of SikhiĪnother way to think of the beginnings of the SGGS is in the form of concentric circles where the Mool Mantar is the densest verse you will encounter in Sikhi, followed by (comparatively) less dense and more 'flowy' circles that ripple out into the SGGS. ChardiKala gave another one: Ik Oankar is the Seed of Sikhi. The most common one is that Gurbani is a journey on a ladder (hence the words 'pauris'). Many metaphors have been stated about Gurbani.
Nanak says: Walk on the Path of Hukam with complete alignment. How can one become truthful? How can the veil of falsehood be torn away? You may have thousands, (even) hundreds and thousands of clever and sly tricks, but not even one will go with you. If one piled up all worldly goods, (even then) the hunger (for maya - wealth and power) of the hungry will not be appeased. ਚੁਪੈ ਚੁਪ ਨ ਹੋਵਈ ਜੇ ਲਾਇ ਰਹਾ ਲਿਵ ਤਾਰ ॥ Cẖupai cẖup na hova▫ī je lā▫e rahā liv ṯār.īy remaining silent (on the outside) and remaining absorbed deep within, in meditation, inner silence will not be achieved. ਸੋਚੈ ਸੋਚਿ ਨ ਹੋਵਈ ਜੇ ਸੋਚੀ ਲਖ ਵਾਰ ॥ Socẖai socẖ na hova▫ī je socẖī lakẖ vār.īy keeping ritual purity and washing, one does not become pure, even if you washed hundreds and thousands of times. (Waheguru) is also true now, O Nanak, (Waheguru) will also (continue to) be true.||1|| (Waheguru was) True at the primal beginning, True throughout the ages. (Mangalacharan - a praise of Waheguru, acts as an introduction to the compostion) Link to previous analysis of Mool Mantar.