Understanding Mool Mantar

luv4u · 22-05-2007, 12:53 PM

Mool Mantra
Ik onkar, satnam, karta purakh, nirbhau,
Nir vair, aakaal murat, ajooni se bhang,
Gur parsaad. Jap. Aad sach jugaad sach,
Hai bhi sach naanak hosi bhi sach.

roopk · #31 (**permalink**) 13-06-2007, 08:58 AM

MANTAR.

Mantar (Mantra) is the formula which a master gives as Deekhsha (Deekhya. What the Guru gives to a deserving candidate. Gift of Mantar with advice to work on it.) to his disciple to recite for the spiritual attainments. A Mantar is created by the Guru (Master) and it has his spiritual-energy (Power) in it.

For the Naam-Jaap, we need a Mantar and its recitation is the central thing -

hir kw nwmu dIE giur mMqRü ] 5-190-9

Har-e kaa Naamu d.eeou Gur-e mant.r;u

The Precept gave me God`s Name as the Mantar (For Jaap, recitation). 5-190-9

gur kw bcnu jip mMqu ] 5-895-7

Gur kaa Bachanu Jaappe mant.u

The Guru`s Word (Waheguru - God,) is for Jaap (Recitation). 5-895-7

rYix idnsu jpau hir nwau ] 5-893-4

Raaen. D.insu Jaappou Har-e Naaou

Day and night (All the time) recite the Name of God. 5-893-4

The Naam-Jaap is the repetition of the Name of the Lord - whatever the Name be, depending on the faith -

Sikhs = Waheguru. Hindus = Hari, Ram, Om, Shiva etc.

Muslims = Khuda, Allah, Rabb etc. Christians = God.

Different sects of the same faith may have their own Names or Symbols for God.

Taking the Name of God means remembering Him. In a disciplined practice, it is undertaken by a definite Mantar (Mantra). In the Sikh, some types of Mantars are -

Gur Mantar. gur mMqr

The Guru gave me the Mantar : God`s Name. 5-190-9
See the quotation given above.

clq bYsq sovq jwgq gur mMqRü irdY icqwir ] 5-1006-19

Chalat. Baaesat. Sovat. Jaagat. Gur Man;t.ar;u rid.aae chit.aare

Walking, sitting, sleeping and waking, recite in mind the Guru`s Mantar. 5-1006-19

Waheguru vwihgurU The formula given by the Sikh Gurus (Prophets). It is the word "Waheguru" - their "Naam" or the name of God. "Waheguru," means the Wonderful Lord ! (Wow !). "Wahu," is the Wonderful, Gu means darkness and Ru is its dispeller (light which removes darkness) - the Giver of Knowledge (The Wonderful Giver of Knowledge - Dispeller of the Ignorance !).

The Bhatts were the seekers of the truth. Their "Bani," (Hymns) in the Guru Granth Sahib (The Holy Book of the Sikhs), gives the Name of God as Waheguru -

kIAw Kylu bf mylu qmwsw vwihgurU qyrI sB rcnw ] 1403-17, svIey mÚ4

Keeaa khaelu badd maelu t.amaasaa Vaaheguroo t.aeree sabh rachnaa

This wonderful creation is a great play of yours,

O Vaaheguroo (Lord)! 1402-17- Savaeeae M:4

Acceptance of these Hymns of Bhatts, by the Fifth Gurus for their entry in to the Holy Book, means that the word Waheguru and its recitation was approved by him. The Sikh Gurus as well, ordained to recite this word Waheguru, in their messages (Hukam-naamahs - their dictates) to their selected disciples. The same is instructed at the time of inducting a fellow into the Sikh faith by giving Amrit (Drink bestowing immortality - the life-everlasting).

In their Bani, the Gurus use abbreviation "Wahu" for recitation -

vwhu vwh gurisK inq sB krhu gur pUry vwhu vwhu BwvY ] 3-515-13 Vaahu VaahGur Sikh nit sabh karhu Gur poorae Vaahu Vaahu bhaavaae

The Guru likes (Approves, accepts) this Word "Vaahu"
and you all should recite it always. 3-515-13

Bhai Gurdas, a great Sikh Scholar, who scribed Guru Granth Sahib, says -

vwihgurU gur mMqR hY jip haoumY KoeI ] vwrW Bw: gurdws, vwr 13

Vaaheguroo Gurmantar haae Jaape houmaae khoee

"Waheguru" is the Guru given formula and its recitation

destroys the ego. From Vaaraan` Bhai Gurdas, Vaar 13

Creation of the word “Waheguru,” as explained by Bhai Gurdas -

siqjuig siqgur vwsdyv vvw ivsnw nwmu jpwvY ] duAwpuir siqgur hrI ikRsn hwhw hir hir nwmu jpwvY ] qyqy siqgur rwm jI rwrw rwm jpy suKu pwvY ] kiljuig nwnk gur goivMd ggw goivMd nwmu AlwvY ] cwry jwgy chu jugI pMcwiex ivic jwie smwvY ] cwry ACr ieku kir vwihgurU jpu mMqRü jpwvY ] jhW qy aupijAw iPir qhW smwvY ] Bw:gurdws, vwr 1, pauVI 49

Sat.ejuge Sat.egur Vaasd.ev vavvaa Visnaa Naamu Jaapaavaae | D.uaapure Sategur Haree Kr;isan haahaa Har-e Har-e Naamu Jaapaavaae | T.aet.ae Sat.egur Raam jee raaraa Raam Jaapae sukhu paavaae | Kalejuge Naanak Gur Govind. Gaggaa Govind. Naam alaavaae | Chaarae jaagae chahu jugee Pan:chaa-en. Viche jaa-ae smaavaae | Chaarae achhar iku kare Vaaheguroo Jaapu Mant.r;u Jaapaavaae | Jahaan` t.ae oupjeaa phir-e t.ahaan` smaavaae |

In Satjug (Satyayug, Period I, the Age of Truth) the prophet was Vasdev and his Word “Vava - V” was recited. In Duapar (Davapar, Period II), the Master was Hari-Kisan and recitation was done of “Haha - H.” In Treta (Third Period), the Satguru (True Master) was Ram and to attain the peace of mind, “Rara - R” was the Mantar (Mantra). In Kaljug (Kaliyug, Present Dark-Age, IVth Period), the Guru is Nanak - Gur Govind and “Gagga - G” is for reciting the Word Govind. All these four Words (V,H,G,R) had their time in their ages and they combined to reach their source - the Fifth Word “Waheguru” (Va He Gu Ru).

In saying out V and W , have the same sound and somehow, W is generally used to write Waheguru.
Some add to “Waheguru," "Sat-Naam," which means the True-Name (Truth). This is an adjective to "Waheguru" and they say out "Sat Naam - Waheguru"

sRI siq nwmu krqw purKu gur rwmdws icqh bsY ] sveIey mÚ4-1404-4
Saree Sat.e Naamu Kart.aa Purakhu Gur Raamd.aas chitah basaae

Sat Naam (True Name i.e. Immortal) Lord the Creator,

resides in the mind of Guru Ramdas. Savayeae Mahla 4-1404-4

Mool Mantar. mUl mMqr

The following stanza is called the "Mool Mantar," i.e. the Basic Formula -

siq nwmu krqw purKu inrBau inr vYru Akwl mUriq AjUnI sYBM gur pRswid ] 1-1-1

Ik-O-an:-kaar Sat.e-Naamu Kart.aa-Purkhu Nir-bhou Nir-vaaeru

Akaal-moorat.e Ajoo-nee Saae-bhan: Gur-parsaad.e.

(Hyphens have been used for easy reading).

"One, All Pervading God, Ever a Truth, the Doer, Fearing (A subject to) none (Greatest of all), Animosity (His will prevails) with no one, Unbound by time, Free from Birth and Death, Self Created, Realized by His Own Grace." 1-1-1

The Guru Granth Sahib starts with this Mool-Mantar. It also, is for Jaap i.e. repeated recitation, but this will be called "The Jaap of the Mool Mantar" and not the Naam-Jaap. This formula is the description of God -

The Mool Mantar is a long sentence and for the Naam-Jaap, the word "Waheguru" is used, which is short and so, easier to repeat and to get concentration. As well, only this word is the Naam and the Mool-Mantar is its description.

mUl mMqRü hir nwmu rswiexu khu nwnk pUrw pwieAw ] 1-1040-19

Mool-Mant.r;u Har-e Naamu rasaa-en.u kahu Naanak pooraa paa-eaa

Nanak says, “ I have found the Mool-Mantar (Root-Formula) - real panacea, Name of the Lord”.

Beej Mantar. bIj mMqr

Seed Formula. "Ik-Oankar" as written in the Gurmukhi langage used for scribing the Holy Guru Granth Sahib < The is the shortest formula.

bIj mMqRü srb ko igAwnu ] 5-274-16
Beej mant.r;u sarb ko gianu |

May all be blessed with the knowledge of Beej-Mantar. 5-274-16

bij mMqRü lY ihrdY rhY ] byxI-974-11

Beej Man.tr;u laae hird.aae rhaae |

Keep Beej-Mantar in the repository of your heart. Baen.ee-974-11

Beej-Mantar means, "One, All Pervading God," and it symbolizes Gur-Mantar and Mool-Mantar. For this reason, it is known as the "Beej Mantar" - the giver of other Formulae. The Sikhs have been prescribed Waheguru for their Naam-Jaap and not Ik-Oankar. It is useful as a Symbol to focus attention by Gazing on it. Ik-Oankar represents the Sikhs and their philosophy. This is the emblem on their flags (Nishan Sahib) and is also, seen on the Gurdwaras - their places of worship.

It is not yet possible to conveniently transmit Gurmukhi script or Ik-Oankar written in this language, through Internet. A Symbol will mean "Ik-Oankar" as it is in Gurmukhi and given in Sri Guru Granth Sahib. Ask someone to write it down for you, if so needed.

Mala Mantar. mwlw mMqr
It is the Hymns in a Sequence, developing the same thought step by step, as it is mostly in the subsequent "Pauris" (steps) of Jaappuji Sahib (The Sikh Morning Prayer). Some recite such a composition many times a day.

hir jip jwpu jpau jpmwlI gurmuiK AwvY swdu mnw ] 1-1332-11

har-e Jaape jaapu Jaapou Jaapmaalee gurmukhe aavaae saad.u manaa

Work on the rosary of the Name of God

and you will enjoy the discipline of the Guru. 1-1332-11

Maha Mantar. mhw mMqr

The Great-Formula. A good many do its Jaap. This is Mool Mantar plus the first Salok of Jaappuji Sahib, from “Ik-Oankar Sat.e-Naamu Kartaa Purukhu......” to “Aaade Sachu | Jugaad Sach | Haaebhee Sachu Naanak Hosee Bhee Sachu |” It means, God is the Truth, it was and will ever be so!” . (This is according to Sant Hardev Singh of village & post office Loohlon near Chandigarh.)

< siq nwmu krqw purKu inrBau inrvYru Akwl mUriq AjUnI sYBM gur pRswid ] ] jpu ] Awid scu jugwid scu ] hY BI scu nwnk hosI BI scu ]

Ik-O-an-kaar Sate-Naamu Kartaa-Purkhu Nir-bhou Nir-vaaeru Akaal- moorate Ajoo-nee Saae-bhan: Gur-parsaade |Jaapu| Aad.e sach jugaade sach | Haae bhee sachu Naanak hosee bhee sachu |

One, All Pervading God, Ever a Truth, the Doer, Fearing none, Animosity with no one, Unbound by time, Free from Birth and Death, Self Created, Realized by His Own Grace. Recite This (Recite His Name). He is the truth from the beginning, He is the Truth and he will ever be the Truth. 1-1-1

mhw mMqRü nwnk kQY hir ky gux gweI ] 5-814-10

Mahaa Mant.r;u Naanak kathaae Har-e kae gun. gaaee.

Nanak recites the Maha-Mantar (Great Formula)

by praising God. 5-814-10

mhw mMqRü gur ihrdY bisE Acrj nwmu suinE rI ] 5-384-4

Maha-Mant.ar;u Gur hirdaae baseou achraj Naamu suneou-ree

I heard the wonderful Name of the Lord.

Its place is the “heart” of the Guru. 5-384-4

Mind of the Guru is the seat of the wonderful Name of the Lord. I heard the wonderful Name of God and the Guru placed it in my mind. Guru`s Maha-Mantar occupied my mind and I heard the wondrous Name.

Gurbani as a Mantar. gurbwxI Aqy mMqr

Gurbani is all that is scribed in Guru Granth Sahib, plus that composed by Guru Gobind Singh. It is in the poetry as "Shabads" (Hymns). Some keep reciting the same Shabad as their Shabad-Jaap. Every word of Gurbani is a Mantar -

scu mMqRü qumwrw AMimRq bwxI ] 5-562-16

Sachu mant.r;u t.umaaraa Amrit. Baan.ee

Celestial Bani (Word) is Your Mantar. 5-562-16

The Source of The "Naam" is "Gurbani," and every word therein is venerable and it has the mystique as well as the spirituality of the Gurus.

gurbwxI vrqI jg AMqir iesu bwxI qy hir nwmu pwiedw ] 3-1066-4

Gurban.ee vart.ee jag ant.ar isu ban.ee t.e Har-e Naamu paa-aed.aa
Gurbani has established itself in the world
and it is the source of the Naam. 3-1066-4

There are more than 54,000 verses in the Holy Granth and not only each of it, but its every word has the power of a Mantar. A Sikh is required to do Naam-Jaap, recite Nit-Nem (Daily prayer) and is welcome to read, write and repeat the recitation of Gurbani as much as desired. Some, recite Jaappuji Sahib many times and even Sukhmani Sahib, more than once every day. Almost every page of the Holy Granth advocates the Naam-Jaap. It is important to recite Gurbani, but the Naam-Jaap has its own significance and place. Gurbani tells to do it and Naam-Jaap is doing what the Gurbani says. Nit-Nem is our "Motto" - repetition of our daily lesson urging us to live it and is our every day-measure to check its adoption in life, as well as to assess our spiritual progress. (Naam Simran - Remembering the Lord: NAAM JAAP)http://www.sikhphilosophy.net/essays-on-sikhism/1442-naam-simran-remembering-lord-naam-jaap.html

roopk · #32 (**permalink**) 14-06-2007, 11:42 AM

Mool Mantra As per Sikhi Wiki

Ek | One
There is but one God, the Sole Supreme Being, the Ultimate Reality. The number one denotes that God is non-dual (advait). Bhai Gurdas writes, "By writing 1 (one) in the begining, it has been shown that EkOnakar, God, who subsumes all forms in Him is only One (and not two or three)" The number one also affirms His being a personality and not merely Shunya or void. The negation of duality implies Absoluteness of God's Being. Being Absolute, God cannot be comprehended by the mind. The mind is capable of knowing only those things, phenomena, facts and concepts which are bipolar or relative. God being Non-Dual and Absolute, is Unknowable to man's mind. A simple example of this is in imagining distances: one could quite easily indicate that a metre in height is so high; even two or three metres. However when it comes to large distances, one mile, or two miles it cannot be imagined by the mind, or fully comprehended and so a standard is used for comparison: this mountain is x miles high, this tree is so high etc

The negation of duality implies Absoluteness of God's Being. Being Absolute, God cannot be comprehended by the mind. The mind is capable of knowing only those things, phenomena, facts and concepts which are bipolar or relative. God being Non-Dual and Absolute, is Unknowable to man's mind. A simple example of this is in imagining distances: one could quite easily indicate that a metre in height is so high; even two or three metres. However when it comes to large distances, one mile, or two miles it cannot be imagined by the mind, or fully comprehended and so a standard is used for comparison: this mountain is x miles high, this tree is so high etc
<H3>Oankaar

The word 'O-ankaar' denotes that God manifests Himself ceaselessly throughout His Creation in diverse forms, features and colours, and in this way becomes knowable to man. But, in spite of manifesting Himself diversing, God remains One; He remains Immanent in His Creation, while at the same time remaining Transcendent. This God is at once One and Many implying Unity in Diversity. Kapur Singh suggests Oan = Transcedent, -kar = Immanent. The Mandukopanishad defines the word as: "That which was, is, will be, is all Onkar. And that which triple transcends is Onkar too."
Satnam | ਸਤਿਨਾਮੁ

His Name is TRUTH
Sat | ਸਤਿ

In Sanskrit there are two words which have this root: Sat which means beingness, existence and Satya which means truth, validity. There is a great difference between the two. Satya is the quest of the philosopher who seeks truth. What is this truth? It lies in the rules whereby two plus two always equals four, and never five or three. So Satya is a mathematical formula, a man-made calculation, but it is not Sat. It is logical truth but not existential reality. Sat is that which just is, always was, eternal. God is both Sat and Satya, existence as well as truth. Being both He can neither be fully attained through science, which probes truth, nor through arts, which explores existence. Both are incomplete in their search, because they are directed only towards one half of Him. Where both meet, where the mind and heart meet, religion begins. If the mind overpowers the heart, science is born. If the heart overpowers the mind, the realm of art is entered: poetry, music, song, sculpture. Science and Art are dualities, religion is the synthesis.

Giani Jagtar "Jachak", past head granthi in Harmandar Sahib teaches that God is the only, stable origin of creation. He creates, and He constantly touches up His masterpiece creation, like an artist who caringly touches up his work. The universe will eternally follow the plan of His "hukam" all the natural laws of the universe. Creation is the results of God's hukam which never ceases. All things in the unviverse are contstantly being recycled or changing in molecular structure.
Naam | ਨਾਮੁ

Naam literally means, the Name. A fuller definition of the word can only be found within the SGGS itself. Naam is God’s Word, or the Divine Essence. Etymologically, the word has a striking resemblence with the Greek neumena or the Bright Essence as opposed to phenomena. Naam is not merely the ‘Name of God’ as is commonly believed; it symbolises the Being of God filling all Creation. Naam is also referred to as Sabad in the SGGS.

Where there was no creation, there was nothing in existence – no air, light, water, earth or space. God existed alone in deep meditation and self absorption. When God willed for the manifestations of his values, He created universes, worlds and all material and other living beings by uttering a single Word. His Word is all pervasive and the sole source of all Creation; the Word created the universes and supports and sustains all things within them. The Sri Guru Granth Sahib further enlightens us that God’s Word turned into waves of light, rays of which are present in all creatures and all other parts of His creation. This is consistent with a fundamental principle of physics that sound vibrations, when increased several fold, change into waves of light.

This Essence / Naam / Sabad / Logus is formless, colourless, and featureless but, as said, is present in all creation. There is no plant, no creature, in what it is not. The Earth and other heavenly bodies exist because there is Naam in this universe and when God withdraws this Naam from this Universe, their is natural calamities (Parloh / Mahaparloh) all over the universe and this is the time that the universe perishes and all the living creatures perish. Being so, the Essence can’t be seen or visualised by the mind. We can see only the physical dimension of Reality in God’s Creation – mountains, plants, trees, creatures etc. Thus the Outer Shell of Reality holds us (the appearences delude us) and we cannot penetrate deeper to experience the all pervading Reality. The physical dimensions of Reality (the outer shell) is always in flux; it keeps changing. While birth, death, creation, destruction etc. occur in the physical dimensions of creation, the Essence, being Sat (Sat-Naam) never changes, it transcends space and time.

We cannot focus our mind or attention on God, who is Absolute, the invisible Essence. The Naam (SHABD), the Name of God is the only medium available to us for approaching Him. The Naam actually is a combination of 5 words (which actually are the name of 5 supernatural heavenly places which fall on the way when the soul is starting towards the SACHKHAND) which only a true Guru can give to it's disciples. All who get Naam from the Guru have to concentrate at one point in their mind and recite the Naam in their mind without actually uttering it. When we recite Naam, our soul starts responding to it. It actually starts to shrink and starts moving towards the the point in our body called the THIRD EYE. When a person practices it for a very long time he/she reaches the SACHKHAND. Thus, it is through the Naam that we are able to think of Him, to remember Him. In other words, the Naam is God Himself, adopted to our limited powers of perception and thought, adopted to the capacities of our body and mind. Because we are endowed with the capacity to utter and attentively listen, the continuous recitation of and attentive listening to the Naam focuses our mind on the object of invocation, resulting in a ceaseless rememberence of God (DHYAAN). This Dhyaan, in turn, results in complete absorption of our conciousness on the thought of God, who responds to our earnest invocation and reveals Himself in our inner being.

The revelation of the Essence of Reality within us is the revelation of Naam. When the revelation of Naam occurs within, the devotee sees His the Essence of God pervading throughout His Creation.
Gurus have tought that their teachings are for all the religion (varnas)and all have the right to get the teachings of the Gurus. To Initate our soul so that it starts towards the ultimate goal (SACHKHAND) a person has to repeatidly and continuously recite the Naam, and to cherish it in the heart all the time – this is the essence of prayer and devotion to God.
In Gurbani, the word Gursabad or Sabad is synonymous with Naam. Without ceaseless recitation of Naam the God cannot be realised.
Karta Purakh | ਕਰਤਾ ਪੁਰਖੁ

The Creator
Karta translates literally as the Doer, the Creator. Purukh translates literally as man, husband, basically a male person.
In the Sankhya system of Hindu philosophy, Purusha (the Universal Spirit), eternal, indestructible, all pervasive, is without activity or attribute, and if it is left to Prakriti (primal nature), itself an uncaused cause, and an ultimate principle, to bring the phenomenal world into being.
The Sikh doctrine, however, while making use of the word, emphasizes Purusha being Himself and only Creator. As in Sufi and Vaishnavic lore, He is the only He, His creatures being females longing to go out and Unite with Him.
Dr.Santokh Singh says: God, the Supreme Being, Himself is the Creator (Kartaa), and being immanent in His Creation, is All Pervasive and fills all (Purakh). He is thus Omniscient, knowing each one's inner mind, and Omnipotent, doing everything everywhere - evoluting, sustaining, and involuting.
By stating God as the Creator, one may think that the Creator and His creation to be separate. When man sculpts an idol and the idol is completed, the sculptor and the sculpture are no longer one; they are separate. And the sculpture will remain long after the sculptor is dead. If the image fractures, the sculptor is not also broken, because the two are separate. There is no such distance between God and His creation.

What kind of relationship exists between God and His creation? It is like a dancer with his dance. When man dances can you separate him from his dance? Can he return home leaving the dance behind? If the dancer dies, so the dance dies with him. When the dance stops, he is no longer the dancer. They are united. This is why since ancient times, Hindus have looked upon God as the dancer, “Nataraj.” In this symbol the dancer and the dance are one.

The poet is no longer related to his poem, once it is finished. The sculptor is separated from his sculpture as soon as it is completed. A mother gives birth to a child, and they are separate; the father is always distinct from the child. But God is not distinct from His creation; He is contained in it. It would be more accurate to say: the Creator is the creation, or the creator is nothing but creativity.
This is essentially the reason why Guru Nanak Dev ji says there is no need to renounce or run away from the world. Wherever you are, He is. Guru Nanak Dev ji gave birth to a unique religion in which the householder and sannyasin are one. He alone is entitled to call himself a Sikh who, being a householder is yet a sannyasin; who, being a sannyasin is still a householder. It is difficult to be a Sikh. It is easy to be a householder OR a sannyasin, but as a Sikh you are to be both. You have to remain in the house – but as if you’re not there, as if you are in the Himalayas. Keep running the shop, but maintain the remembrance of His name ever throbbing within; you can count your cash but take His name along with it.

A further point to note here is that the householder-sannyasin as exampled by Guru Nanak, and further emphasised by Guru Gobind Singh in terms of the Sant-Sipahi (Saint-Soldier), resulting in the formation of the Khalsa, is a formidible being because he cannot be corrupted. He who sits right in your world and yet is not of it can in no way be tempted. The Khalsa is spiritually rich, which cannot be taken from him and also he earns a living and so is not enamoured by the trappings of wealth.
Nirbhao | ਨਿਰਭਉ

Without Fear
Bhao translates as fear, and Nir translates as without. God is without fear: Origin of fear is possible only if there is another being besides Him. Fear always involves the other: if someone can take something away from you it destroys your security. But, as God is Absolute, Himself immanent in all His Creation, whom is He to be afraid of? A corollary to this attribute, stated positively, is that God is all Bliss.
Nirvair | ਨਿਰਵੈਰੁ

Without Hate
Vair translates as enmity, hostility and Nir is without. God is without rancour or enmity; As God is the Sole Supreme Being, Himself immanent and pervasive in His Creation, against whom is He to have rancour, enmity, hatred or ill-will? A corollary to this attribute, stated positively, is that God is all Love. He is above all fear and is free from all thoughts of enmity.
Akaal Moorat | ਅਕਾਲ ਮੂਰਤਿ

Being Beyond Time

Akaal translates as 'not subject to time or death' and Moorat translates as form, shape, image. God is a Being beyond time: An Eternal, Indestructible Entity.
Time means change. We are aware of time because we are surrounded by change: the sun rises and it is morning, then it is afternoon and then evening; first there is the infant, then the youth, then the old man; a healthy man becomes ill, an ill person healthy; a rich man becomes a pauper, a pauper becomes a king. For God there is no time because He is eternal, perpetual, immortal. He is forever. For Him nothing is changing; everthing is static. Change is the experience of sightless eyes that do not see things in their full perspective. If we could see things from the furthest vantage point all change drops away, and then time stops; it ceases to exist. For God all things are as they are; nothing changes, everything is static.
Ajoonee | ਅਜੂਨੀ

Unborn / Not-incarnated
Joon is a feminine noun and translates as 'birth, existence', the A- suggests 'Beyond'.
God is Unborn, Uncreated, Beyond Incarnation: He Himself, being the Primal Being, no being prior to Him can be conceived.
Sikhism rejects out of hand the theory of incarnation of God. The Guru-Saint thus is not God-incarnate, even though he has all the attributes of a living, human God and so identified with Him, as is his Word the (disembodied) embodiment of the Gur through which he reveals his God-nature.
Saibhan | ਸੈਭੰ

Self-existent
Saibhan is derived from the Sanskrit swayambhu and as stated above, is translated as self-existent. The meaning of self-existent is that He is self-creating, He exists by Himself and has no support except His own; He is self-begotten and has no origin.
Gur Prasaad | ਗੁਰ ਪ੍ਰਸਾਦਿ

By the favour of the 'Shabad Guru' i.e. 'Satgur' ( in short 'Gur' )
Gur stands for Guru: Master, Spiritual Teacher, Guide. Prasad translates as favour, grace; thus He is attained by the Grace of the Enlightener.
The above translation is that which is given by the majority of Sikhs. Both Macauliffe and Dr.Gopal Singh have suggested that the Mool Mantar was intended as epithets of God - Macauliffe suggest the phrase to mean, "the great and bountiful."
Guru Nanak Dev ji had no human Guru; his Guru was Satgur. Sat(TRUE/TRUTH)gur(In Gurmukhi litteraly meaning IDEA/SOLUTION/KEY to a problem) It was during the spiritual supremacy of his successors the favour of the Guru was invoked, and deemed indispensible for deliverance. Moreover, suggests Macauliffe, though Gur Prasad does sometimes in the Guru Granth Sahib means the Guru's favour, it more often expressed by Guru Parsadi.

Dr.Gopal Singh says that "...many Sikh and European translators have joined the word Gur and Prasad together to suggest: "By favour (or Grace) of the Guru (is He dwelt upon)". But here Guru Nanak is giving, in monosyllables, the attributes of God. The Guru here, therefore, is Guru-in-God whose Grace is invoked. As such Guru can only be rendered as "Enlightener" which is also its literal meaning in Sanskrit."

Compilation only:
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roopk · #33 (**permalink**) 15-06-2007, 05:51 PM

Understanding Guru Granth Sahib
I have made an effort to place as much material related to Mol Mantra at one point for a reference work in future .If you have anything that youwould like to share you may as well post here.
Sikhs: The State We Are In

One of the most compelling Preface I have ever read on Sikh articles was written by theLate Gurcharan Singh Khalsa Journalist In the Preview of the book Gurmat Vichar written by Giani Nasib Singh Dhillon In 1985 He wrote:

Todays reciting of GGS is like "Mantra" , everywhere in the world series of Akhand Path ,Sahej Path are going on ,targets are being set for numbers and ready made Paths are available at a price. Pathis. are doing Path for the sake of money and the person who is getting it done thinks that by spending money he is following his Dharma. No attempts is being made to Understand the teachings of GGS and have its message within our minds. The real tragedy is that they are completely ignorant about the whole thing .Ragis and Parcharkar are being paid for their performance. Its often seen then when we do MATHA TEK ,we not only place money infront of GGS but at the same time give money to Ragis as if this is the part of sikh customs.
Special fuctions are held on SANGRAD , as if we worship Suraj Devta.?

The Guru Granth Sahib Ji is the Greatest A to Z of Spiritual work ever produced and we can only pay true respect by following its teachings and not by any rituals. In our daily life whenever we want to go from one place to another we plan a route and start our journey to reach our destination. By simply reciting the route and not following it we can never get to our destination. However no attempts are being made to map out our spiritual journey . The object of this article is to highlight the true meanings of some of the common words used in The Guru Granth Sahib to enable the reader to understand the message of God.

AIMS AND OBJECTIVES : To be one with God

Guru Nanak Ji tells us that water from any part of the world is mixable and when you mix water from different parts of the world you can?t distinguish which one came from where. If you try mixing water from different sources and then you are asked to separate these you can?t do that . Similarly we have to have same qualities as Waheguru so that our soul get immersed with Waheguru and then and only then we will be unseparable from God.

Nanak Leen Bhaiyo Gobind Main ,
Jeyo Paani Sang Paani?
( To be one with God like water )

Bohat Janam Bicherey Thea
Madho Ehh Janam Tumarey Lekheay?
(Oh my Lord for long my soul is separated from you, I wish to devote my entire life so that I can be one with you)

Gobind Milan Ke Eho Tere Barria?
(Human life is the only time in which we can stop Ava Gavan , a cycle of birth and death. And be one with our Lord)

The above quotes from GGS defines the ultimate aim of a Sikh or any human being

Har Jan Aissa Chaiyee
Jaisa Har He Hoi
(We are instructed to acquire the qualities or the attributes of Waheguru )
This is the objective of all human being and sikhs in particular.
Having defined aims and objectives we need to look at GGS to see how we can achieve our goals.

Mode Of Operations : What do we need to do.

Naam Simran is the only way we can acquire some of the qualities of Guruji.Even GGS does not claim to know Him fully

Tumre Gat Mit Tum Hee Janee
Nanak Das Sadda Kurbanee

Each one of Waheguruji Name represents one of his qualities ,let?s choose one of HIS names and One of HIS Attributes and mediate. GGS uses over 730 different names such as Narain, Gobind, Madho, Thakur, Abnashi , Brahmgiani Saad,Sant etc.

Sahib Merea Meharavan , Jee Sagal Ko Devey Daan
Tu Kahey Doley Parania Tujhe Rakhey Ga Sirjan Haar
(My Lord is ever so Merciful ,He is the provider of everything, why do you worry Lord is there to do the best for you).

Giani Nasib Singh Dhillon chose "Waheguru Tu Meharvan Hain" as a line for his meditation., which I like very much because GGS says:
:
Tere Gun Gava Te Bhujayee

This is the only way we can acquire the attributes of Lord and full fill the aim of our life.

MUNN- and its definition

Sikhism is a Universal Religion , the reason for this matter is that its teaching are applicable to the entire mankind. The teaching of GGS are for our MIND or in Punjabi its called ?Munn? (Do not confuse it with mood or heart). According to Mool Mantra, Waheguru is omnipresent , timeless , formless , it has no shape ,form and for that matter Feet ,Heart etc. God is Invisible and He resides in all of us To have a relationship with invisible Waheguru ji ,only an invisible thing in our body can have a relationship and that only invisible non pershible element is Munn- or collection of thought.
Lets see if this statement agrees with GGS

Hey Munn Merea Tu Sadda Ro Har Naley
(we are being instructed to be mediate God ,all the times)

MUNN too Jote Saroop Hain Apna Mool Pachan

Munn Mere Gur Ke Bhanney Chall

This is a piece of advise to the mind to follow Gurujis instructions.The entire Guru Granth Sahib's instructions are for the Munn to follow as this is the only invisible thing which can have relationship with Guru Ji.(short form of The Guru Granth Sahib)
WHO IS A SIKH
A definition of a Sikh can be obtained from GGS
SAT GUR KA JO SIKH AKHAEY ,
BHALKEY UTH HAR NAM DEHAWAY.
(Sikh is a person who mediates upon His name and one of His attributes all the times)

So Sikh Sakha Bandap Hai Bhai
Jo Gur Ke Bhaney Vich Aveay (True sikh is a person who surrenders completely to the will of Lord)

Amrit Vela

AMRIT VELA SUCH NOUN VADAYEE VICHAR
(It simply means whenever you mediate His name its Amrit Vela .The line should be read in two parts the first is
What is Amrit Vela , and the answer is
Such Noun Vadayee Vichar
Which simply means wherever you think of that ?Sucha? Waheguru , it is Amrit Vela

AMRIT AND ITS MEANING
According to Guru Granth Sahib the Amrit can be accessed by following the teachings inscribed in Guru Granth Sahib ji as demonstrated below:

Nanak Amrit Ek Hain
Dooja Amrit Nahin? --- GGS-1238

Lets look at what is this one and only one Amrit from different quotes from GGS

Jhim Jhim Varsey Amrit Dhaara_
Munn Peevay Sunn Shabad Vichara? ---GGS 102

Peevay Amrit Saada Raahey Har Rang,
Japeyo Sarang Paani---GGS 920
(Sarang Paani means one who is the provider of everything ie Waheguru)

Its clear from above quotes that the foremost important is that Amrit is to be derived by deliberations and mediating upon His name.

Ganga Jal Gobind Gur Naam
(Wahegurus name is the holy water ).

GURU, SADD, SANT , SATGURU, BRAHMGIANI, ARE THE DIFFERENT NAMES OF WAHEGURU
Quite often these names are used for people whereas careful study of GGS will reveal that these are different names of God and there is no person to whom any of these titles can be bestowed.

GURU

The word ?GURU ?used in Guru Granth Sahib refers to WAHEGURU ..
According to Guru Granth Sahib , ?GURU ?is defined as
Bani Guru ,Guru Hai Bani ,
Vich Bani Amrit Sarey

SAAD AND SANT
( commonly and incorrectly used for saint/ holy man in sikh teaching)

Lets look at quotes from Sukhmani

SAAD KE SOBHA KA NAHEE ANNT?
(nobody can gauge the Saad)

SAAD KE MEHMA BEAD NA JANNEAY
(No Holy book can explain all the attributes of God and even GGS accepts its inability to do so)

SAAD KE SOBHA OOCH TE OOCHEY
( SAAD is higher than highest you can think of)

SAAD KE SANG SAAB HOTE NABERA
( In the company of God , I gain my ultimate aim of life ie become one with God)

SAAD SANG EHH HOMMEY CHOOREEY

AND CHAR PADARATH JAY KO MAANGEY
SAAD JANNA KE SEWA LAAGEY

SANT KE SEWA , NAAM DEHAAYEA
(The Sewa of God is mediation)

SANT PRATAP DURMAT SABB NASSEY
( Only with blessings of Sant , I follow godly path ,which is opposite of Durmat)

SATGURU

Satguru Mera Sadda Sadda
Na Awvey na Jaye
Oh Abnasi Purakh Hain
Sab Mai Rahia Samay
(Satguru is for ever ,He never takes birth and He is immortal)

Can any living human claim to have such properties ,I for one don't think so .

From above it can be concluded that Word Saad , Sant , Satguru, etc are different names used for Waheguru ,and in this agrees, with quotes from Sukmani

NANAK , SAAD KE SOBHA
PRABH MAAH SAAMNEE
(Waheguru is Saad Himself )

APPEAY JANNEAY SAAD VADYEE
NANAK SAAD PRABHU BUNN AAYEE

BRAHMGIANI :

Here again I submit the various quotes from Sukmani in support of my understanding that word Brahmgiani is also another name for God.

BRAHMGIANI OOCH TE OOCHA
(Brahmgiani is higher than highest)

See the similarity of this quote with ?Saad Ke Sobha Ooch Te Oochi?

BRAHMGIANI KA NAHI BINAS
( Brahmgiani is indestructible or not effected by time )

BRAHMGIANI TE KUCH BURRA NA HOOVEY
(Brahmgiani whatever does for us is good for us)
Compare this quote from GGS

JO TUDD BHAVEY NANKA
SAYEE BHALLIKAR
( Says Nanak Oh Lord whatever you do for us is the best)

BRAHMGIANI
APP NIRANKAR
(Brahmgiani is God Himself)

NANAK , BRAHMGIANI
JAAPEY SAGAL SANSAR
(The entire world worships Him)

NANAK ,BRAHMGIANI APP PARMESAR

BRAHMGIANI SARAB KA THAKKAR
( Brahmgiani is God of this Universe)

Perhaps the most powerful and beyond any doubt is the quote which proves that Brahmgiani is another name of Waheguru Ji

BRAHMGIANI SAADA JEEVEY NAHI MARTA
( Brahmgiani is immortal )

In my mind such properties can only be attributed to Waheguru as no living person can possess such high qualities

SOORA , WHO QUALIFIES TO BE ONE

Jako Har Rang Laaga Iss Jugg Main
So Kaheitey Hai Soora
This is translated as ,In this spiritual world a? Soora? is a person who is absorbed and immersed in thoughts and the attributes of Waheguru ji.

With this definition of Soora, lets look at Kabir Jis Quote from GGS

Soora So Pahchaney Jo Larrey Deen Key Hait
Purja Purja Kut Murrey Kabhey, Kubhu Na Charrae Khet

I translate second line first which means

Purja Purja it spiritual sense it means to have control over Five Thieves within our selves ie Kam,Karod,Lobe,Mohe and Hankara
( Iss Dahey Main Panch Chore Basat Hai-----GGS)
and first line
This means one who surrenders completely to Waheguru Jis will and lead the life as per Guru Ji instructions.

Looking at these two quotes I can deduce that ?Soora? is a person who is a Gursikh and abide by the doctrines of Sikhisms

SIMRAN and why should we meditate

If you want daily Amrit ,then Simran is exactly you have to do.By this GGS does not mean that start reciting,singing or reading these lines but like all instructions we read and start practicing.You can?t learn swimming by reading it, you have to get down in the pool and practice what you have read in the manual.

REGEIME AND POLITICS

Our 5th Guru ,Gobind Singh ji wrote

Raj Na Chahoo Mukat Na Chahoo

(I neither want kingdom nor I want Mukti ,my only desire is to follow my Wahegurus instructions)

Our 10th Guru fought for the human rights but never retained an inch of land or establish himself as King.There are lessons for the entire mankind to learn frrom him.
Lets look at another quote
Raj , Binna Dharam Na Challey Hai

(No regieme can be perfect unless it is run on Wahegurus instruction ,equality and justice for all.)

SANGAT

Sangat Aisi Janeeyo Jitho Eko Naam
Sagat is where only Waheguru Thought in your mind,now where that can be ofcourse in company of Waheguru Ji
Prabh Simran Me App Nirankara
and

Vich Sangat Prabh Vassey
In the company of Waheguru ,He himself is present
and Bani Guru ,Guru Hai Bani

We know the meaning of Saad and Sangat ,combining the two together becomes Saad Sangat or the company of God.

WAHEGURUS FEET, CHARAN ,PALLA,CHARAN DHOOR

From Mool Mantra we know God does not have form,He is Timeless then, in spiritual sense can only mean that Gods message is for forever and time cant bring any change.

The questions comes to the mind then what is meant by SAAD Ke Charan ,Charan Dhoor ,Tere Charan Vich, etc in GGS.

SAJAN TERE CHARAN KE
HOEAY RAHHA SADD DHOOR
The word Sajan here refers to Waheguru and not to any friend.If Waheguru has no feet then you cant be under His feet or be part of that dust. In spiritual sense I translate this line
Waheguru I would always like to be immersed with your Shabad ie in your thought (Thy Name and one of Your Attributes)
Lets look at another quote
Gur Ke Charan Dhooey Dhooey Peeva
(I meditate upon His shabad)

My conclusion is words such as SAAD KE BACCHAN, SAAD DA PALLA ,SAAD KE

CHARAN ,SADHU KE DHOOR ,mean Shabad and nothing else.
Late Sant Sujan Singh described Sant Ka Palla as shabad

When Bhai Ji in Gurudawara says " Sat Guru De Charna Da Dhian Dhar Ke Boley Ji? suerely he is refering to Shabad and nothing else.If you Immerse yourself completely in Wahegurus Shabad ,it would make better sense.Otherwise people like me will always be looking for Feet and Dust and surely Guru Ji never wanted us to do this.

TIRATH YATRA or PILGRIMAGE

Lets look at the following lines from GGS and then ask ourselves that in view of such clear and power conclusions ,would any of our 10 gurus have created such pilgrimages . A religion which beleives there is only one God and also says "Na Humm Hindu Na Musalaman" and in todays extension Jews,Christian etc. can create no such thing.
Ghar Main Saab Kuch Bahar Nahin
(Everything is within yourbody ,oh my mind do not wander off to far places in search of Him)

Tirath Barat Aur Dan Kar , Munn Mein Karrey Guman
(no ritual is of any use if you have not purified your munn or collection of thoughts which comes only from mediating on Thy Name and Attributes as explained below again a line from GGS)

Tirath Navan Jawoo
Tirath Naam Hain

Here a question is being asked , go for pilgrimage and then answer is in next line Tirath is mediation Upon His name/Attributes.

Atth Satth Tirath Jaey Naavey
Uttrey Nahin Maael

(Even if you go to sixty eight holy places for holy bath ,by simply going there ,you can not get rid off of your five evils)

Anik Tirath Jey Jatan Kare
Ta Anter Ke Homey Na Jayee

Jaeon Antar Mailaa Havo
Tirath Bhave Disantar Loye
Nank Milley Satguru Sang

(If you do not keep the company of God ie Naam Simran ,you can never be one with God ,even if you go on pilgrigame to many countries.)

In no uncertain terms Guruji forbids us going to Titarths.

Acknowledgements :
Giani Nasib Singh Dhillon ?Gurmat Vichar? plus various articles written by him.
Prof.Harminder Singh ; Misinterpretations in Sikhism?
Late Prof.Sahib Singh ,Translation of GGS in Punjabi
Late Raghbir Singh Bir Bandagi Naama

GITIKA KAUR · #34 (**permalink**) 17-06-2007, 03:51 PM

wjkk wjkf
luv4u ji first you wl have to know the meaning of MOOL MANTAR i mean its very easy to know the meaning of mool mantar eveyone can know but its difficult to follow from our heart and soul dont mind this is only my views

god bless you

guru ang sang sahayi
thankz and regards
gitika kaur khalsa

Sikh80 · #35 (**permalink**) 15-03-2008, 02:41 PM

It is the thread that was lying dormant. I have gone through this beautiful compilation. Hope you would also be benifitted.