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The ਗੁਰਮੰਤ੍ਰ - Gurmantra

Discussion in 'Sikh Sikhi Sikhism' started by Archived_Member16, Nov 27, 2009.

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    THE GURU:ਗੁਰਮੰਤ੍ਰ - GURMANTRA

    While walking and sitting, sleeping and waking, contemplate Within your heart the
    Gurmantra. Run to God's Lotus Feet, and join the Saadh-Sangat. Cross over
    the terrifying world-ocean, and reach the other side. O my mind, enshrine God's
    Name Within your Heart. Love God, and commit your mind and body to Him;
    forget everything else. Soul, mind, body and breath of life belong to God; eliminate
    your self-conceit (sggs 1006). This is right conduct, and this is the correct lifestyle to obey
    the Divine Will; this is your Bhagti - devotional worship. One who practices this Mantra,
    O Nanak, swims across the ocean (of the worldliness)||3||28|| (sggs 377).


    <><><><>

    A handicap person with diseased or faulty legs needs help of crutches to go around until his legs are cured. Similarly, our mind is inflicted with a chronic disease of false ego sense. It needs help! The desire of worldly pleasures and the fear of pains have crippled it. Dwelling in desires and fear, it has become dense, deluded or ignorant. The Absolute Peace (Sahaj), which is the mind's True Nature, has been shattered by the Bikaars of the Haume-mind (lust, anger, greed, attachment, and false pride, and their numerous variations such as enviousness, mental stubbornness, old age and related illnesses, psychological distress, efforts to acquire and abandon, hopes and longings, violent expressions, ever growing foolishness, deception, cheating, hypocrisy, evil tendencies, crookedness, corruption, selfishness, perversities, fanaticism, and so on).


    It's needless to say that our twistedmind so flawed and conditioned needs help to retrace the steps back to its Real Nature, the Utter Quiescence (the Self or Soul Consciousness). The ancient Spiritual Scientists looked into this diseased and ignorant condition of the human mind, and came up with very potent antidotes. And one of the antidotes is called Gurmantra or simply Mantra (the Word of Shabad or Divine Name)!
    • ਚਹੁ ਦਿਸ ਫੂਲਿ ਰਹੀ ਬਿਖਿਆ ਬਿਖੁ ਗੁਰ ਮੰਤ੍ਰੁ ਮੂਖਿ ਗਰੁੜਾਰੀ ॥: Chahu dis phool rahee bikhiaa bikh Gurmantra mookh garurraaree: The poison of corruption is flowering forth in the four directions; I have taken the Gurmantra as my antidote (sggs 1209).
    As revealed in the foregoing verse, the mind standing at the edge of material conditioning and ignorance of the Self is surrounded by the world-ocean full of poisonous lava of desires and fear; thus incapable of resting in its own Self-Bliss. How can this poison be restrained from all sides? In this context, this Gurbani Reflection attemps to reflect on the following:
    • What is Mantra?
    • Waheguru (pronounced Waaheguroo): The Gurmantra
    • The Purpose Of The Mantra
    • Chanting The Mantra
    • Benefits Of Chanting The Mantra
    • Mantras Are Neither Secret Nor For Sale
    • Transcending The Mantra
    What is Mantra?




    Mantra is a Sanskrit word, simply meaning "incantation". Just as the fragrance is boxed in the flower, and the light of the sun is hidden in the colors, similarly, the essence of the Divine Expression resulting from Super Consciousness is summed up in the Mantra. The Akhree or the letter form of Mantra is also called by other names such as "one Word or Shabad", "Bachan", "Updes", "Deekhiyaa", "Bani", "Naam", "Mool Mantra", "Beej Mantra", "sacred syllables", and so on. In its subtle form, it's called "Anahad Dhuni", "An had Naad', "Anahad Bani", "Panch Shabad", "Gur Charan", "Gur-Moorati", and so on, which is beyond the reach of our bodily senses and the three modes of material nature. The Akhree or the letter form of Mantra is the expression of this subtle Primal Sound. Thus the Mantra is not an ordinary word; it's embedded with the MTranscendental vibratory sound that represents the Absolute Purity.
    • ਪੰਚੇ ਸਬਦ ਵਜੇ ਮਤਿ ਗੁਰਮਤਿ ਵਡਭਾਗੀ ਅਨਹਦੁ ਵਜਿਆ ॥ ਆਨਦ ਮੂਲੁ ਰਾਮੁ ਸਭੁ ਦੇਖਿਆ ਗੁਰ ਸਬਦੀ ਗੋਵਿਦੁ ਗਜਿਆ ॥ : Panche Shabad vaje mati gurmati vadabhaagee anhad vajjiaa. Aanand mool Raam sabh dekhiyaa gur sabadee Gobind gajjiaa: The Panch Shabad, the Five Primal Sounds, vibrate with the Gurmat, by great good fortune, the Unstruck Melody resonates and resounds. I see God, the Source of Bliss, everywhere; through the Gur-Shabad, God is revealed (sggs 1315).
    All Mantras are in the Name of the Lord. By chanting them we try to invoke the Lord who resides Within. Thus, the Mantra is the Name of the Inner Being whom we are calling or want to Realize. Therefore, if chanted with concentration, intuitive understanding, determination, constancy, assiduousness, faith and feeling, the Mantra will open a person to himself — it will bring the person face to face with the Self Within (Guru, Satguru, Light, God, Aatmaan, etc.)
    • ਮੰਤ੍ਰੁ ਤੰਤ੍ਰੁ ਅਉਖਧੁ ਪੁਨਹਚਾਰੁ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਜੀਅ ਪ੍ਰਾਨ ਅਧਾਰੁ ॥: Mantra tantra aoukhadh punahchaar. Hari Hari Naam jeea praan adhaar: Mantra, tantra, medicine and atonement, are all in God's Name, the Support of the Soul and the breath (sggs 184-185).
    • ... Gur sabadee Gobind gajjiaa: ... through the Gur-Shabad, God is revealed (sggs 1315).
    • ਸਾਹਿਬੁ ਮੇਰਾ ਸਦਾ ਹੈ ਦਿਸੈ ਸਬਦੁ ਕਮਾਇ ॥ ਓਹੁ ਅਉਹਾਣੀ ਕਦੇ ਨਾਹਿ ਨਾ ਆਵੈ ਨਾ ਜਾਇ ॥: Sahib meraa sadaa hai disai Shabad kamaai. Oh aouhaanee kade naahi n aavai n jaai: My master is eternal. He is seen by practicing the Shabad. He never perishes, He does not come and go - He neither takes birth nor does he die (sggs 509).
    • ਰਾਮ ਨਾਮ ਮੰਤੁ ਹਿਰਦੈ ਦੇਵੈ ਨਾਨਕ ਮਿਲਣੁ ਸੁਭਾਏ ॥੮॥੨॥੯॥: Raam Naam Mant hirdai devai Nanak milan subhaae ||8||2||9: The Mantra of the Raam Naam, the Lord’s Name, is enshrined within the heart, O Nanak, and we merge with Him so easily ||8||2||9|| (sggs 444).
    • ਕਹੁ ਕਬੀਰ ਅਖਰ ਦੁਇ ਭਾਖਿ ॥ ਹੋਇਗਾ ਖਸਮੁ ਤ ਲੇਇਗਾ ਰਾਖਿ ॥੩॥੩੩॥: Kahu Kabeer akhar dui bhaakhi. Hoigaa khasam taa laeigaa raakhi ||3||33||: Says Kabeer, chant the two letters of God's Name (Kabeer's mantra was ਰਾਮ ( Raam): "ਰ" - Raarraa + "" - Mammaa). If He is your Lord, He will protect you ||3||33|| (sggs 329).
    • ਸੰਤਸੰਗਿ ਅੰਤਰਿ ਪ੍ਰਭੁ ਡੀਠਾ ॥ ਨਾਮੁ ਪ੍ਰਭੂ ਕਾ ਲਾਗਾ ਮੀਠਾ ॥ ਸਗਲ ਸਮਿਗ੍ਰੀ ਏਕਸੁ ਘਟ ਮਾਹਿ ॥ ਅਨਿਕ ਰੰਗ ਨਾਨਾ ਦ੍ਰਿਸਟਾਹਿ ॥ ਨਉ ਨਿਧਿ ਅੰਮ੍ਰਿਤੁ ਪ੍ਰਭ ਕਾ ਨਾਮੁ ॥ ਦੇਹੀ ਮਹਿ ਇਸ ਕਾ ਬਿਸ੍ਰਾਮੁ ॥ ਸੁੰਨ ਸਮਾਧਿ ਅਨਹਤ ਤਹ ਨਾਦ ॥ ਕਹਨੁ ਨ ਜਾਈ ਅਚਰਜ ਬਿਸਮਾਦ ॥ ਨਾਨਕ ਤਿਸੁ ਜਨ ਸੋਝੀ ਪਾਏ ॥੧॥: Santasang antar prabh deethaa ...: In the Society of the Saint, whosoever has seen God within, God's Name is sweet to him. All things are contained in One (Lord); (from That One Lord) so many various colors (ਅਨੇਕਾਂ ਕਿਸਮਾਂ ਦੇ ਰੰਗ ਤਮਾਸ਼ੇ) are seen (emanating). The nine treasures and the Amrit are in the Name of God. Within (that person's who has seen God within and to whome the Name is sweet) body is its place of rest. The Sunn Samaadhi, and the unstruck sound current of the Naad are there. The wonder of it cannot be described. He alone sees it, unto whom God Himself reveals it. O Nanak, that humble being understands (that wonder) ||1|| (sggs 293).
    The Jap is the prelude to Spiritual Enlightenment. No wonder Baabaa Nanak named his first Bani in the beginning of the SGGS as "Jap" (also known as japji Sahib) ! The unbroken chanting or meditation on the Word of Mantra makes an integral part of this Spiritual practice of Jap (Naam Simran or Naam Japnaa). Since the Gurmat — Divine Knowledge of the Gurbani — is Bhagti or Devotion heavy, there is an unequivocal emphasis throughout the Gurbani on chanting and meditating on Divine Name. In reality, the Naam, the Gurmantra, the Shabad, God's Will or Hukam, Truthfulness, the Bhagti or Kirtan are essentially one and the same.
    • ਸਤਿਗੁਰਿ ਮੰਤ੍ਰੁ ਦੀਓ ਹਰਿ ਨਾਮ ॥ ਇਹ ਆਸਰ ਪੂਰਨ ਭਏ ਕਾਮ ॥੨॥: Satgur Mantra deeo Hari Naam. Ih aasar pooran bhae kaam ||2||: The Satguru has given me the Mantra of God's Name. By this Support, my affairs have been resolved ||2|| (sggs 196).
    • ਇਹੀ ਅਚਾਰ ਇਹੀ ਬਿਉਹਾਰਾ ਆਗਿਆ ਮਾਨਿ ਭਗਤਿ ਹੋਇ ਤੁਮ੍ਹ੍ਹਾਰੀ ॥ ਜੋ ਇਹੁ ਮੰਤ੍ਰੁ ਕਮਾਵੈ ਨਾਨਕ ਸੋ ਭਉਜਲੁ ਪਾਰਿ ਉਤਾਰੀ ॥੩॥੨੮॥: Ihee achaar ihee biuhaaraa aagiaa maan bhagat hoi tumhaaree. Jo ih mantra kamaavai Nanak so bhavjal paar utaaree ||3||28||: This is right conduct, and this is the correct lifestyle to obey the Divine Will; this is your Bhagti - devotional worship. One who practices this Mantra, O Nanak, swims across the ocean (of the worldliness)||3||28|| (sggs 377).
    The Word of Mantra for Naam-Simran are usually short, containing only a few syllables. Relatively longer Mantras are impractical for chanting and meditation, thus loose their effectiveness. The shorter Mantras of fewer syllables are more effective, because they are more likely to flow better with the natural rhythm of the breathing process, easy to remember and more suitable for concentration and remembrance.


    The Gurmantra

    As discussed in the second part of this article, the Guru's business is two fold: (1) to impart Self-knowledge (Aatam-Giaan) to remove the seeker's veil of ignorance of the Self, and (2) to give the seeker Gurmantra (the Word of Shabad or Divine Name) whose unbroken chanting or meditation brings about mental-control called inner Purity.



    God has countless Names, and the Wise call Him by specific names. Some of these Names that are scattered throughout the Gurbani include Satnaam, Waheguru, Wahu Wahu (Pronounced Waahu), Wahe Jee-o, Guru Guru, Gur Gur, Har Har, Siva Siva, Gobind Gobind, Raam Raam (also spelt Ram), Nirankaar, Sahib, Gopaal, Allah, Parmaatamaa, Bhagwaan, Satnaam, Naraayan, etc.
    • ਤ੍ਵ ਸਰਬ ਨਾਮ ਕਥੈ ਕਵਨ ਕਰਮ ਨਾਮ ਬਰਨਤ ਸੁਮਤ॥੧॥ Tv sarab naam kathai kavan karma naam baranat sumat ||1||: O Lord, who can tell all Your Names? (The Wise) call You or describe You by (special) Names (according to Your) Doings ||1|| (Guru Gobind Singh, Jaap Sahib, Dasam Granth 2).
    • ਮਨ ਤਨ ਅੰਤਰਿ ਹਰਿ ਹਰਿ ਮੰਤ ॥ ਨਾਨਕ ਭਗਤਨ ਕੈ ਘਰਿ ਸਦਾ ਅਨੰਦ ॥੪॥੩॥ : Mann tann antari hari hari mant. Nanak bhagtan kai ghar sadaa anand ||4||3||: The Mantra of God's Name is deep Within my mind and body. O Nanak, eternal Bliss fills the inner Home of the devotees ||4||3|| (sggs 802).
    • ਰਾਮ ਨਾਮ ਮੰਤੁ ਹਿਰਦੈ ਦੇਵੈ ਨਾਨਕ ਮਿਲਣੁ ਸੁਭਾਏ ॥੮॥੨॥੯॥; Raam Naam Mant hirdai daivai Nanak milan subhaae ||8||2||9||: The Mantra of the Raam Naam is enshrined Within the heart, O Nanak, and we merge with Him so easily ||8||2||9|| (sggs 444).
    • ਮੰਤ੍ਰੰ ਰਾਮ ਰਾਮ ਨਾਮੰ ਧ੍ਯ੍ਯਾਨੰ ਸਰਬਤ੍ਰ ਪੂਰਨਹ ॥ Mantram raam raam naaman dhhiaanam sarabatr pooranah ||: Through the Mantra of the Name of the Lord, Raam, Raam, one meditates on the All-pervading Lord (sggs 1357).
    • ਗੁਰਿ ਮੰਤ੍ਰੁ ਸਬਦੁ ਸਚੁ ਦੀਤਾ ਰਾਮ ॥ ਸਚੁ ਸਬਦੁ ਧਿਆਇਆ ਮੰਗਲੁ ਗਾਇਆ ਚੂਕੇ ਮਨਹੁ ਅਦੇਸਾ ॥ ਸੋ ਪ੍ਰਭੁ ਪਾਇਆ ਕਤਹਿ ਨ ਜਾਇਆ ਸਦਾ ਸਦਾ ਸੰਗਿ ਬੈਸਾ ॥: Guri mantraa Sabad sach deetaa Raam ...: The Guru has given the Mantra of the Shabad (Naam), the True Word of God. Meditating on this True Shabad, I sing the songs of joy, and my mind is rid of anxiety. I have found that God, who never leaves; forever and ever, He sits with me (sggs 576).
    • ਸਿਵ ਸਿਵ ਕਰਤ ਸਗਲ ਕਰ ਜੋਰਹਿ ਸਰਬ ਮਇਆ ਠਾਕੁਰ ਤੇਰੀ ਦੋਹੀ ॥: Siva siva karat sagal kar jorahi sarab maiaa thaakur teree dohee: Everyone calls upon You with their palms pressed together, chanting Your Name, "Siva Siva". O Merciful Lord, everyone cries out for Your Help (sggs 207).
    As indicated in the SGGS, the Bani is none other than the Mantra. The entire Gurbani (1430 pages of SGGS) is none other than the Mnatra. It is given to us so that we can attain true Spiritual Understanding.
    • ਬਾਣੀ ਮੰਤ੍ਰੁ ਮਹਾ ਪੁਰਖਨ ਕੀ ਮਨਹਿ ਉਤਾਰਨ ਮਾਂਨ ਕਉ ॥ Bani mantra mahaa purakhan kee manahi utaaran maan kaou: The Bani, the Word of the Supreme Being, is the Mantra to rid the man of his mental ego (sggs 1208).
    However, for the specific purpose of continuous Naam Jap (meditation, Simran), the four-syllable word "ਵਾਹਿਗੁਰੂ" (Waheguru; also spelt Vaheguru, Waheguru, Waheguroo etc.) is said to be the Gurmantra, which is to be constantly repeated or meditated upon. It can be found in the SGGS, in the writings of Bhai Gurdaas Jee (the scriber of the SGGS), and it also appears several places in the Dasam Granth (e.g., "ਸ੍ਰੀ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤਹ ॥: Sree Waahieuroo Jee Kee Fateh").
    • ਸਤਿ ਸਾਚੁ ਸ੍ਰੀ ਨਿਵਾਸੁ ਆਦਿ ਪੁਰਖੁ ਸਦਾ ਤੁਹੀ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿ ਜੀਉ ॥੨॥੭॥: Sat saach sree nivaas aadi purakh sadaa tuhee waahiguroo waahiguroo waahiguroo waahi jeeou ||2||7||: You are forever True, the Home of Excellence, the Primal Supreme Being. Waheguru, Waheguru, Waheguru, Waahe Jeeou ||2||7|| (sggs 1402).
    • ਸੇਵਕ ਕੈ ਭਰਪੂਰ ਜੁਗੁ ਜੁਗੁ ਵਾਹਗੁਰੂ ਤੇਰਾ ਸਭੁ ਸਦਕਾ ॥ ਨਿਰੰਕਾਰੁ ਪ੍ਰਭੁ ਸਦਾ ਸਲਾਮਤਿ ਕਹਿ ਨ ਸਕੈ ਕੋਊ ਤੂ ਕਦ ਕਾ ॥: Sevak kai bharapoor jug jug Waahguroo teraa sabh sadakaa. Nirankaar prabh sadaa slamati kahe n sake ko-oo tu kad kaa: Your servants are totally fulfilled, throughout the ages; O Waheguru, it is all You, forever. O Formless God, You are eternally intact; no one can say how You came into being. (sggs 1403).
    • ਵਾਹਿਗੁਰੂ ਗੁਰਮੰਤ੍ਰ ਹੈ ਜਪਿ ਹਉਮੈ ਖੋਈ ।: Waheguroo Gurmantra hai jap haumai khoee: Waheguru is the Gurmantra; by meditating on it, one loses his false ego (Bhai Gurdaas Jee, Vaar 13, Paurhee 2).
    • ਸਤਿਗੁਰੁ ਪੁਰਖ ਦਇਆਲੁ ਹੋਇ ਵਾਹਿਗੁਰੂ ਸਚੁ ਮੰਤ੍ਰ ਸੁਣਾਇਆ ।: satiguru purakh daiaalu hoi Wahiguroo sachu mantr sunaaiaa| (Bhai Gurdaas Jee, Vaar 11, Paurhee 3).
    • ਹਰਿ ਵਾਹਿਗੁਰੂ ਮੰਤਰ ਅਗੰਮ ਜਗ ਤਾਰਨਹਾਰਾ । hari Wahiguroo mantar aganm jag taaranahaaraa| (Bhai Gurdaas Jee, Vaar 41, Paurhee 18).
    • ਵਾਹਿਗੁਰੂ ਸਾਲਾਹਣਾ ਗੁਰੁ ਸਬਦੁ ਅਲਾਏ ॥੧੩॥ Wahiguroo saalaahanaa guru sabadu alaaay ॥13॥ (Bhai Gurdaas Jee, Vaar 9, Paurhee 13).
    • ਕੀਆ ਖੇਲੁ ਬਡ ਮੇਲੁ ਤਮਾਸਾ ਵਾਹਿਗੁਰੂ ਤੇਰੀ ਸਭ ਰਚਨਾ ॥: Keeaa khel bad melu tamaasaa Waheguroo teree sabh rachanaa: You have formed and created this World-Play, this great game. O Waaheguru, this is all You, forever (sggs 1403).
    • ਸਾਸਿ ਸਾਸਿ ਸਿਮਰਹੁ ਗੋਬਿੰਦ ॥ ਮਨ ਅੰਤਰ ਕੀ ਉਤਰੈ ਚਿੰਦ ॥: Saasi saasi simrahu gobind. Mann antar kee utrai chind: With each and every breath, meditate on the Lord, and the anxiety within your mind will depart (sggs 295).
    • ਸਿਮਰਉ ਦਿਨੁ ਰੈਨਿ ਸਾਸ ਗਿਰਾਸਾ ॥: Simarou din raini saas giraasaa: Do Simran , day and night, with every breath and every morsel of food (sggs 177).
    Based on the e-mails received by the author over the years, some argue that only a selected group of Sikhs are entitled to chant the Mantra "Waheguru"! Some argue that "Satnaam" (as it appears in the Mool Mantra) is the Mantra for meditation. Yet, some argue neither "Waheguru" nor "Satnaam" is the Gurmantra. The SGGS time and again reminds us that One God has countless Names; and that one's tongue is incapable of counting them. So there is no point in arguing. The important thing is to do the Naam-Simran.
    • ਤੇਰੇ ਨਾਮ ਅਨੇਕ ਕੀਮਤਿ ਨਹੀ ਪਾਈ ॥: Tere naam anek keemat nahee paaee: (O Lord) Your Names are countless; Your value cannot be estimated (sggs 1067).
    • ਅਨੇਕ ਅਸੰਖ ਨਾਮ ਹਰਿ ਤੇਰੇ ਨ ਜਾਹੀ ਜਿਹਵਾ ਇਤੁ ਗਨਣੇ ॥੧॥ ਰਹਾਉ ॥: Anek asankh naam har tere n jaahee jihavaa it ganane ||1||Rahaaou||: (O Lord) Your Names are so many (or) countless; the tongue cannot count them |1||Rahaaou|| (sggs 1135).
    • ਤ੍ਵ ਸਰਬ ਨਾਮ ਕਥੈ ਕਵਨ ਕਰਮ ਨਾਮ ਬਰਨਤ ਸੁਮਤ॥੧॥ Tv sarab naam kathai kavan karma naam baranat sumat ||1||: O Lord, who can tell all Your Names? (The Wise) call You or describe You by (special) Names (according to Your) Doings ||1|| (Guru Gobind Singh, Jaap Sahib, Dasam Granth 2).
    Knowing the meaning of the Mantra is very helpful when one is concentrating on it. Then he will know when he reaches the goal which the Mantra is supposed to produce Within him. The word Waheguru simply means "the Wonderful Lord" — Wahe means wonderful and Guru means the Lord. As the meaning implies, the Mantra is essentially meant for praising God through chanting, Kirtan, Naam Simran, meditation, etc.
    • ਪੂਰੈ ਸਤਿਗੁਰਿ ਸਬਦੁ ਸੁਣਾਇਆ ॥ ਤ੍ਰੈ ਗੁਣ ਮੇਟੇ ਚਉਥੈ ਚਿਤੁ ਲਾਇਆ ॥: Poorai Satgur Sabad sunaaiaa. Trai gun mete chauthe chit laaiaa: The Perfect Satguru has revealed the Shabad; it eradicates the three qualitied Maya, and attunes the consciousness to the Fourth State, Chauthaa Pad (sggs 231).
    • ਭਜੁ ਮਨ ਮੇਰੇ ਏਕੋ ਨਾਮ ॥ ਜੀਅ ਤੇਰੇ ਕੈ ਆਵੈ ਕਾਮ ॥੧॥ ਰਹਾਉ ॥ ਰੈਣਿ ਦਿਨਸੁ ਗੁਣ ਗਾਉ ਅਨੰਤਾ ॥ ਗੁਰ ਪੂਰੇ ਕਾ ਨਿਰਮਲ ਮੰਤਾ ॥੨॥: Bhaj mann mere eko naam. Jeea tere kai aavai kaam. ||1||Rahaaou|| Raini dinas gun gaaou anantaa. Gur poore kaa nirmal mantaa ||2||: Meditate, O my mind, on the One Name. It alone will be of use to your soul. ||1||Pause|| Night and day, sing the Glorious Praises of the Infinite God, through the Pure Mantra of the Perfect Guru ||2|| (sggs 193).
    For a deeper understanding of the word Waheguru, we can also look at its four syllables individually. These four syllables are "Waawaa" (W or V), "Haahaa" (H), "Gaggaa" (G), and "Raaraa" (R). As revealed on the page 435 of the SGGS, these four syllables represent the Names of the same One Absolute Being. For example, "Waawaa" represents Wasudev (or Vasudev), "Haahaa" represents Hari, "Gaggaa" represents Gobind, and "Raarhaa" represents Raam. Also, all these different names of the same One Timeless Reality have repeatedly been used throughout the Gurbani; which suggests that this Mantra is not only condensed into a short and sweet form, but also very potent! Bhaaee Gurdaas Jee also explains it in his Vaars (Vaar1, Paurhee 49).
    • ਵਵੈ ਵਾਰੀ ਆਈਆ ਮੂੜੇ ਵਾਸੁਦੇਉ ਤੁਧੁ ਵੀਸਰਿਆ ॥ ਏਹ ਵੇਲਾ ਨ ਲਹਸਹਿ ਮੂੜੇ ਫਿਰਿ ਤੂੰ ਜਮ ਕੈ ਵਸਿ ਪਇਆ ॥੧੨॥: Wawai waaree aaee moorhe Waasudeou tudh veesariaa. Ih welaa n lahasahi moorhe phiri toon jamm kai was paiaa ||12||: Wawaa (a letter of the Gurmukhi alphabet): Your turn has come, you fool, but you have forgotten God (Waasudev). This opportunity will not come again, you fool; you will fall under the power of death's messenger ||12|| (sggs 435).
    • ਹਾਹੈ ਹਰਿ ਕਥਾ ਬੂਝੁ ਤੂੰ ਮੂੜੇ ਤਾ ਸਦਾ ਸੁਖੁ ਹੋਈ ॥ ਮਨਮੁਖਿ ਪੜਹਿ ਤੇਤਾ ਦੁਖੁ ਲਾਗੈ ਵਿਣੁ ਸਤਿਗੁਰ ਮੁਕਤਿ ਨ ਹੋਈ ॥੧੬॥: Haahai Hari kathaa boojh toon moorhe taa sadaa sukh hoee. Manmukhi parhe tetaa dukh laagai bin satgur muktee n hoee ||16||: Haahaa (a letter of the Gurmukhi alphabet): Understand the Sermon of God (Hari), you fool; only then you will attain eternal peace. The more the Manmukhs (material beings) read, the more pain they suffer. Without the Satguru, liberation is not obtained ||16|| (sggs 435).
    • ਗਗੈ ਗੋਬਿਦੁ ਚਿਤਿ ਕਰਿ ਮੂੜੇ ਗਲੀ ਕਿਨੈ ਨ ਪਾਇਆ ॥ ਗੁਰ ਕੇ ਚਰਨ ਹਿਰਦੈ ਵਸਾਇ ਮੂੜੇ ਪਿਛਲੇ ਗੁਨਹ ਸਭ ਬਖਸਿ ਲਇਆ ॥੧੫॥: Gaggai Gobind chiti kari moorhe gallee kinai na paaiaa. Gur ke charan hirdai vasaae moorhe pishlai gunah sabh baksh laiaa ||15||: Gaggaa (a letter of the Gurmukhi alphabet): Keep God (Gobind) in your mind, you fool; by mere words, no one has ever attained Him. Enshrine the Guru's feet within your heart, you fool, and all your past sins will be forgiven ||15|| (sggs 435).
    • ਰਾਰੈ ਰਾਮੁ ਚਿਤਿ ਕਰਿ ਮੂੜੇ ਹਿਰਦੈ ਜਿਨ੍ਹ੍ਹ ਕੈ ਰਵਿ ਰਹਿਆ ॥ ਗੁਰ ਪਰਸਾਦੀ ਜਿਨ੍ਹ੍ਹੀ ਰਾਮੁ ਪਛਾਤਾ ਨਿਰਗੁਣ ਰਾਮੁ ਤਿਨ੍ਹ੍ਹੀ ਬੂਝਿ ਲਹਿਆ ॥੧੭॥: Raarai Raam chit kari moorhe hirdai jin kai ravi rahiaa. Gur parsaadee jinee Raam pashaataa Nirgun Raam tinee boojh laiaa ||17||: Raarhaa (a letter of the Gurmukhi alphabet): Center your consciousness on God (Raam), you fool; abide with those whose hearts are filled with Him. By Guru's Grace, those who recognize Him, understand the Absolute Being ||17|| (sggs 435).
    • ਸਤਿਜੁਗਿ ਸਤਿਗੁਰ ਵਾਸਦੇਵ ਵਵਾ ਵਿਸਨਾ ਨਾਮੁ ਜਪਾਵੈ । ਦੁਆਪਰਿ ਸਤਿਗੁਰ ਹਰੀ ਕ੍ਰਿਸਨ ਹਾਹਾ ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਪਾਵੈ । ਤੇਤੇ ਸਤਿਗੁਰ ਰਾਮ ਜੀ ਰਾਰਾ ਰਾਮ ਜਪੇ ਸੁਖੁ ਪਾਵੈ । ਕਲਿਜੁਗਿ ਨਾਨਕ ਗੁਰ ਗੋਬਿੰਦ ਗਗਾ ਗੋਬਿੰਦ ਨਾਮੁ ਅਲਾਵੈ । ਚਾਰੇ ਜਾਗੇ ਚਹੁ ਜੁਗੀ ਪੰਚਾਇਣ ਵਿਚਿ ਜਾਇ ਸਮਾਵੈ । ਚਾਰੋ ਅਛਰ ਇਕੁ ਕਰਿ ਵਾਹਗੁਰੂ ਜਪੁ ਮੰਤ੍ਰ ਜਪਾਵੈ । ਜਹਾ ਤੇ ਉਪਜਿਆ ਫਿਰਿ ਤਹਾ ਸਮਾਵੈ ॥੪੯॥੧॥: Satjugi satgur vaasadev vavaa visanaa naam japaavai. Duaapar satgur hareekrisan haahaa har har naam dhiaavai. Trete Satgur raam jee raaraa raam jape sukh paavai. Kalijug Nanak gur gobind gagaa govind naam japaavai. Chaare jaage chahu jugee panchaain vich jaai samaavai. Chaaron ashar ik kar Vaahiguroo jap mantr japaavai. Jahaan te oupajiaa fir tehaan samaavai ||49||1||: In Sat Yuga, Visnu in the form of Vasudev is said to have incarnated and 'V' Of Vahiguru reminds of Visnu. The Satguru of dvapar is said to be Harikrsna and 'H' of Vahiguru reminds of Hari. In the treta was Raam and 'R' of Vahiguru tells that rembering Raam will produce joy and happiness. In kalijug, Gobind is in the form of Nanak and 'G' of Vahiguru gets Govind recited. The recitations o f all the four ages subsume in Panchayan i.e. in the soul of the common man. When joining four letters Vahiguru is remembered,The jiv merges again in its origin ||49||1|| (Bhaaee Gurdaas Jee, Vaar 1 Paurhee 49).
    The Purpose Of Mantra


    One not knowing a treasure of precious diamonds and gold lies buried beneath his feet may walk over it repeatedly yet never find it. Similarly, all beings live every moment in the city of the Self-God yet never find Him. Why? Because, due to the illusion created by the false ego and ignorance, our deluded mind has taken Him as the body. The Purpose of the Mantra is to help remove the veil of this illusion from our mind. In other words, the Mantra consists in shifting the emphasis from the changeful mind (false ego) and its ephemeral world to the Immutable and Timeless Self Within.


    The reason all religions, paths and Mantras exist is because there exists the phantom called mind. It is so fickle, even if it is tamed it does not remain steady, but gets restless in a moment like the surface of the ocean. It jumps from one object to other like monkey jumps from one tree to other. This mind alone provides the senses with their intelligence; who, in turn, generate countless evil desires and notions. Hence, this ghost called mind must be destroyed. This is the teaching of all world scriptures and the Masters.
    • ਮਨੁ ਮਰੈ ਧਾਤੁ ਮਰਿ ਜਾਇ ॥ ਬਿਨੁ ਮਨ ਮੂਏ ਕੈਸੇ ਹਰਿ ਪਾਇ ॥ ਇਹੁ ਮਨੁ ਮਰੈ ਦਾਰੂ ਜਾਣੈ ਕੋਇ ॥ ਮਨੁ ਸਬਦਿ ਮਰੈ ਬੂਝੈ ਜਨੁ ਸੋਇ ॥: Manu marai dhaat mar jaai. Bin man mooye kaise hari paai. Ih mann marai daaroo jaanai koi. Manu sabadi marai boojhai jan soi: When the mind is conquered, its turbulent wanderings are stopped. Without annihilating (conquering) the mind, how can God be found? Rare is the one who knows the medicine to conquer the mind. The mind is conquered through the shabad; this is known to the Lord’s humble servant (sggs 665).
    • ਅਉਖਧ ਮੰਤ੍ਰ ਮੂਲ ਮਨ ਏਕੈ ਮਨਿ ਬਿਸ੍ਵਾਸੁ ਪ੍ਰਭ ਧਾਰਿਆ ॥: Aoukhadh mantra mool mann ekai mani bisavaas prabh dhaariaa: The Mool (Root) Mantra is the only cure for the mind; I have installed faith in God in my mind (sggs 675).
    Death of the mind is the birth of the Spiritual Wisdom. How this phantom called mind be killed or conquered? Depending on the temperament of the seeker, several means are available to him, the Word of Mantra among them. Meditation on Mantra helps purge the mind of mundane thoughts, which in turn, helps gain realization of the omnipresent Self (Aatmaan, Guru or Satguru, God, Light, Infinite Consciousness, etc.). The Mantra has a great Transcendental vibratory force. Its devotional repetition, aloud or mentally, fills the mind with Divine vibrations that helps neutralize vibrations of material consciousness. When contemplated with sincere feeling, intuitive understanding, determination, constancy, assiduousness, faith and intense concentration it helps elevate the consciousness Godward.
    • ਕਹੁ ਨਾਨਕ ਗੁਰ ਮੰਤ੍ਰੁ ਚਿਤਾਰਿ ॥ ਸੁਖੁ ਪਾਵਹਿ ਸਾਚੈ ਦਰਬਾਰਿ ॥੪॥੩੨॥੧੦੧॥: Kahu Nanak gurmantra chitaar. Sukh paavahi saachai darbaar ||4||32||101||: Says Nanak, remember the Gurmantra; you will find peace at the True Court |4|32||101|| (sggs 186).
    The mind is nothing but thoughts-stuff (Phurne). Destruction, purification or conquering of the mind simply means cessation of thoughts. The process for driving all mundane thoughts out of the mind is to make it focused on one thought, for example, one Word of the Mantra (Naam-Simran). Ultimately, once the mind is purified ("killed") of all thoughts, this one thought will also disappear, leading the devotee into the state of Sunn Samaadhi (Spiritual Silence). Therefore, the idea here is to clear the mind of worldly concepts, followed by immersion in the Naam-consciousness or Shabad-Surti, spontaneously. The more we contemplate on the Divine Naam in Sahaj Subhaaye (intuitive ease), the more it will sink in the Heart Within, rendering the mind finer and finer, free of material anxieties, agonies, desires and fear.
    • ਗੁਰਦੇਵ ਆਦਿ ਜੁਗਾਦਿ ਜੁਗੁ ਜੁਗੁ ਗੁਰਦੇਵ ਮੰਤੁ ਹਰਿ ਜਪਿ ਉਧਰਾ ॥: Gurdev aadi jugaadi jugu jugu gurdev mantu Hari japi udharaa: The Divine Guru existed at the primal beginning, throughout the ages, in each and every age. The Divine Guru is the Mantra of God’s Name; chanting it, one is saved (sggs 250).
    • ਗੋਬਿਦੁ ਗਾਵਹਿ ਸਹਜਿ ਸੁਭਾਏ ॥: Gobind gaavahi sahaji subhaae: Sing God's Name with Intuitive Ease - Sahaj or Natural State of Being (sggs 121).
    • ਇਹੁ ਮਨੂਆ ਖਿਨੁ ਨ ਟਿਕੈ ਬਹੁ ਰੰਗੀ ਦਹ ਦਹ ਦਿਸਿ ਚਲਿ ਚਲਿ ਹਾਢੇ ॥ ਗੁਰੁ ਪੂਰਾ ਪਾਇਆ ਵਡਭਾਗੀ ਹਰਿ ਮੰਤ੍ਰੁ ਦੀਆ ਮਨੁ ਠਾਢੇ ॥੧॥: Ih manooaa khin n tikai bahu rangee dahadaha disi chali chali haadhe. Gur pooraa paaiaa badabhaagee hari mantra deeaa mann thaadhe ||1||: This mind does not hold still, even for an instant. Distracted by all sorts of distractions, it wanders around aimlessly in the ten directions. I have found the Perfect Guru, through great good fortune; He has given me the Mantra of God’s Name, and my mind has become quiet and tranquil ||1|| (sggs 170-171).
    Thus, the purpose of Mantra (Naam-Simran) is to make the mind quiet and tranquil; free of its perversions and defects; which is its True Nature. However, due to the rise of the false ego, it has forgotten its True Nature and has become restless. The proper chanting of the Mantra, aloud or mentally, helps purge the mind of mundane thoughts. So long the mind is occupied with the worldly nonsense (inflated ego), mental purity needed to upgrade our animal nature to Spiritual Nature cannot be attained. We have only one mind; either we can use it for Naam-Simran or for the world-Simran! The loving and unbroken repetition of the Naam Simran results in thinning of the ego-sense and ignorance, while the Simran on the world manifests opposite effects.
    • ਅੰਧਕਾਰ ਮਹਿ ਗੁਰ ਮੰਤ੍ਰੁ ਉਜਾਰਾ ॥: Andhkaar mahi Gurmantra ujaaraa: The Gurmantra illumines the darkness of ignorance (sggs 864).
    • ਸਾਧਸੰਗਿ ਜਪਿਓ ਭਗਵੰਤੁ ॥ ਕੇਵਲ ਨਾਮੁ ਦੀਓ ਗੁਰਿ ਮੰਤੁ ॥ ਤਜਿ ਅਭਿਮਾਨ ਭਏ ਨਿਰਵੈਰ ॥ : Saadh sangi jajio bhagvant. Keval naam deeo guri mant. Taji abhimaan bhae nirvair: In Saadh Sangat I meditate on God's Name. I am given the only Gurmantra, the God's Name. Shedding my ego, I have become free of hate (sggs 183).
    • ਦੁਖੁ ਕਲੇਸੁ ਨ ਭਉ ਬਿਆਪੈ ਗੁਰ ਮੰਤ੍ਰੁ ਹਿਰਦੈ ਹੋਇ ॥: Dukh kales na bhaou biyaapai gurmantra hirdai hoi: Suffering, agony and fear do not cling to one whose heart is filled with the GurMantra (sggs 51).
    Hence the mind crippled by the desires and fear gains strength from the practice of the Mantra. This is dispassion and concentration, which helps meditation. Slowly but surely the mind becomes one with the Mantra, then one gets to know that the Formless, Infinite Spirit is only fit to be worshipped, everything else is a passing show. Also, one gets to know that the losing of the one's individuality is nothing but merging in the Self Within.


    Chanting The Mantra



    The Self is not Realized through instruction, much thinking, much speaking, observing external silence and fasting, intellectual powers, stubbornness, rituals, or much hearing. It can be reached only by the one whom the Self chooses; to him the "Joti-Svaroopa" is revealed. And this fortunate one is he who has purified his mind of desires and fear. He who has not renounced evil ways, who is not at peace with himself, who cannot concentrate with intuitive ease, and whose mind is not composed cannot reach the Self, even by right knowledge.
    • ਤੇਰਾ ਕੀਆ ਕਿਰਮ ਜੰਤੁ ॥ ਦੇਹਿ ਤ ਜਾਪੀ ਆਦਿ ਮੰਤੁ ॥੧॥: Teraa keeaa kiram jant. dehi ta jaapee aadi mant ||1| : I am just a worm, created by You, O God. If you bless me, then I chant Your Primal Mantra ||1|| (sggs 1176).
    • ਗਿਆਨੁ ਧਿਆਨੁ ਗੁਰ ਸਬਦੁ ਹੈ ਮੀਠਾ ॥: Giaan dhiaan gur sabad hai meethaa: Spiritual wisdom and meditation come to those unto whom the Gur-Shabad is sweet (sggs 162).
    Before chanting the Mantra, first we must learn the philosophy. To put it otherwise, one must know what he is trying to remember. Once we know the philosophy, then through the Mantra and more advanced state of meditation we Realize the Goal. Otherwise, without knowing the philosophy before the Naam Jap, we may not know what is it that we have Realized; thus creating more disturbance, frustration, conflict and disconcerting feelings. Where can we find the true philosophy? It can be found in the true scriptures. For instance, for a Sikh the true philosophy is contained in the Gurbani (sggs).
    • ਸਭਿ ਨਾਦ ਬੇਦ ਗੁਰਬਾਣੀ ॥: Sabh naad bed gurbani: Sound current of the Naad, the Vedas, everything is Gurbani (sggs 879).
    • ਗੁਰਬਾਣੀ ਇਸੁ ਜਗ ਮਹਿ ਚਾਨਣੁ ਕਰਮਿ ਵਸੈ ਮਨਿ ਆਏ ॥੧॥: Gurbani is jag mahi chaanan karam vasai man aaye ||1||: The Gurbani is the Light (Infinite Wisdom, Giaan, etc.,) to illuminate this world (that shows one the right path or way in the life - ਜੀਵਨ ਦੇ ਰਸਤੇ ਵਿਚ ਚਾਨਣ ਕਰਨ ਵਾਲੀ); by the Karma it comes to abide within the mind ||1|| (sggs 67).
    • ਸਬਦੇ ਉਪਜੈ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ਗੁਰਮੁਖਿ ਆਖਿ ਸੁਣਾਵਣਿਆ ॥੩॥: Sabde upjai amrit Bani gurmukh aakh sunavaniaa ||3||: The Ambrosial Word of the Guru’s Bani emanates from the Shabad. The Spiritual Being (Gurmukh) narrates it and preaches to the world ||3|| (sggs 125).
    • ਬੂਝਹੁ ਗਿਆਨੀ ਸਬਦੁ ਬੀਚਾਰਿ ॥: Boojhahu giyani Shabad beechaari: O wise one, understand by reflecting on the Shabad (sggs 840).
    Therefore, the Gurbani is not given to us for mere ritualistic and mechanical readings, nor for parrot-like memorization or showoff ceremonies. It is given to us for a very specific reason, that is, to understand the proper Spiritual Philosophy and then act upon it. If that does not happen, then, as declared in the Gurbani, there is no difference between a human being engaged in reading or listening to Gurbani and a beast engaged in filling his belly. Once the Gurbani is properly understood, we then come to possess all the essentials of right lifestyle such as right thought, right speech, right action, etc., which makes the proper behavior.
    • ਇਹੀ ਅਚਾਰ ਇਹੀ ਬਿਉਹਾਰਾ ਆਗਿਆ ਮਾਨਿ ਭਗਤਿ ਹੋਇ ਤੁਮ੍ਹ੍ਹਾਰੀ ॥ ਜੋ ਇਹੁ ਮੰਤ੍ਰੁ ਕਮਾਵੈ ਨਾਨਕ ਸੋ ਭਉਜਲੁ ਪਾਰਿ ਉਤਾਰੀ ॥੩॥੨੮॥: Ihee achaar ihee biuhaaraa aagiaa maan bhagat hoi tumhaaree. Jo ih mantra kamaavai Nanak so bhavjal paar utaaree ||3||28||: This is right conduct, and this is the correct lifestyle to obey the Divine Will; this is your Bhagti - devotional worship. One who practices this Mantra, O Nanak, swims across the ocean (of the worldliness)||3||28|| (sggs 377).
    • ਗੁਰਮਤਿ ਸੁਨਿ ਕਛੁ ਗਿਆਨੁ ਨ ਉਪਜਿਓ ਪਸੁ ਜਿਉ ਉਦਰੁ ਭਰਉ ॥: Gurmati suni kashu giaan n upjio pasu jiou udar bharaou: Despite listening to the Gurmati (Shabad-Giaan), no spiritual wisdom has welled up within me; like a beast, I fill my belly (sggs 685).
    The proper Jap of the Mantra makes one Spiritually fit for Realizing the Self. Jap simply means "remembrance". Like with all spiritual practices, the Jap is repetitive. Thus, Naam-Jap means positively repeating God's Name over and over for the purpose of gaining mind-control and personal Enlightenment. But how are we to perform the Mantra-Jap?


    First of all, the ideal way to perform the Naam-Jap is said to be with Sahaj — naturally, without stubborn mindedness. Second, when pronounced, the Mantra must be pronounced properly, slowly, thoughtfully, with love and feeling, concentration, spontaneously, mentally hearing its Transcendental vibratory sound. At the same time, we should work to bring out the positive feelings, such as inner joy, happiness or contentment. Thus, it should be a very meaningful experience.

    If the Naam-Jap is not performed in the natural way (Sahaj), or if it is performed quickly like mechanical repetition or parrot-like chanting — what can be called "machine-gun Simran!" — than it will be nothing more than an unmeaning ritual; bringing little benefit to the seeker.

    Also, wearing "Waheguru" engraved jewelry around the neck, or hanging "Waheguru" stickers on the walls or refrigerator at home, or displaying it on the automobile bumpers and windows will not do the trick either. According to the SGGS, all rituals are fetters. As such, there is no place for them in the SGGS. Therefore, the Mantra-Jap is not meant to be a meaningless ritual.



    The Mantra is either chanted aloud or mentally, repeating while inhaling and exhaling, effortlessly. In the beginning it is performed aloud. So doing, the Mantra is heard back by the mind and therefore the mind does not wander. Thus, it is relatively easier to concentrate. In the early stage of the practice, the student may want to take advantage of relatively more peaceful hours such as before sunrise and at sunset. Sahaje Sahaje (slowly slowly) after the Naam-Jap is perfected aloud, it becomes mental. That is, it may be done silently, making the sound internally without the support of the tongue or any other external limbs of the body. This is what the Gurbani calls "Ajappaa Jaap". The ultimate accomplishment in the performance of Naam-Jap is going to walk, stand, sit, eat, work, etc., while internally the Jap continues without a break, spontaneously. This is meditation. And to meditate, one must be free from anger, jealousy, contentions, fear, desires etc.
    • ਜਿਨਾ ਸਾਸਿ ਗਿਰਾਸਿ ਨ ਵਿਸਰੈ ਹਰਿ ਨਾਮਾਂ ਮਨਿ ਮੰਤੁ ॥ ਧੰਨੁ ਸਿ ਸੇਈ ਨਾਨਕਾ ਪੂਰਨੁ ਸੋਈ ਸੰਤੁ ॥: Jinaa Saas Giraas na visarai ...: Those who do not forget the Lord's Name even for the duration of a breath or when swallowing a morsel, are praiseworthy. Says Nanak, they are the perfect Saints (sggs 319).
    • ਅਜਪਾ ਜਾਪੁ ਨ ਵੀਸਰੈ ਆਦਿ ਜੁਗਾਦਿ ਸਮਾਇ ॥ ਸਭਿ ਸਖੀਆ ਪੰਚੇ ਮਿਲੇ ਗੁਰਮੁਖਿ ਨਿਜ ਘਰਿ ਵਾਸੁ ॥ ਸਬਦੁ ਖੋਜਿ ਇਹੁ ਘਰੁ ਲਹੈ ਨਾਨਕੁ ਤਾ ਕਾ ਦਾਸੁ ॥: Ajappa jaam na veesarai aadi jugaadi sammai ..: The mind that does not forget the Chant which is chanted without chanting becomes immersed in the Primal Lord of the ages. Upon becoming a Gurmukh (spiritual being), all the sensese are blessed with the five virtues, and one dwells in the Home of the Self deep within. Nanak is the slave of that one who seeks the Shabad and finds this inner Home (sggs 1291).
    Naam-Simran is performed only for one reason: to link with the Original Source Within. Therefore, with the help of concentration and feeling, the mind needs to be focused only on the Naam-Simran. If the mind is allowed to wander into irrelevant thoughts, the benefits of the Jap will be nullified. Thus, complete commitment of the body and mind, regularity and discipline are the conveyance.




    Self-imposed limitations of place and time to perform devotional service will also block Spiritual Unfoldment of an aspirant. The word Bhagti comes from the Sanskrit root word Bhaj, meaning "to serve". Therefore, the process of Bhagti must include three items or three B's: Bhagat (servitor), Bhagti (service), and Bhagwaan (the served). Accordingly, devotional service should be performed keeping in mind the omnipresence of the Bhagwaan (Infinite Consciousness). A sincere devotee, for that reason, will not limit his devotional service to a particular place or time. They see the All-pervading Being in everything, every where, and all the time. The limitation of time and place belongs only to the ignorant hypocrites (Manmukhs).
    • ਭਗਤਿ ਕਰਹਿ ਜਨ ਦੇਖਿ ਹਜੂਰਿ ॥ : Bhagti kare jn dekh hajoor: Seeing God just present, his slave performs His devotional service (sggs 1174).
    • ਹਰਿ ਸਿਮਰਨ ਕੀ ਸਗਲੀ ਬੇਲਾ ॥: Hari simran kee saglee belaa: Any time is a good time to meditate in remembrance (Simran) of God (sggs 1150).
    • ਵਿਣੁ ਨਾਵੈ ਨਾਹੀ ਕੋ ਥਾਉ ॥: Vin naavai naahee ko thaayu: O Lord, without Your Name, there is no place at all (sggs 4).
    • ਜੇ ਵੇਲਾ ਵਖਤੁ ਵੀਚਾਰੀਐ ਤਾ ਕਿਤੁ ਵੇਲਾ ਭਗਤਿ ਹੋਇ ॥ ਅਨਦਿਨੁ ਨਾਮੇ ਰਤਿਆ ਸਚੇ ਸਚੀ ਸੋਇ ॥ ਇਕੁ ਤਿਲੁ ਪਿਆਰਾ ਵਿਸਰੈ ਭਗਤਿ ਕਿਨੇਹੀ ਹੋਇ ॥: Je velaa vakhat veechaareeai taa kit velaa bhagti hoi ...: If one considers the time and the moment (for Bhagti), then Bhagti cannot be performed at any time. Night and day, one who is attuned to the Name becomes (one with) Truth. If someone forgets the Beloved (God), even for an instant, what sort of devotion is that? (sggs 35).
    • ਨਾਨਕ ਜਿਤੁ ਵੇਲਾ ਵਿਸਰੈ ਮੇਰਾ ਸੁਆਮੀ ਤਿਤੁ ਵੇਲੈ ਮਰਿ ਜਾਇ ਜੀਉ ਮੇਰਾ ॥੫॥: Nanak jit velaa visrai meraa suaamee *** velai mari jaai jeeou meraa ||5||: O Nanak, that moment when I forget my God — at that moment, my Soul dies ||5|| (sggs 562).
    • ਜਹ ਚਿਤਿ ਆਵਹਿ ਸੋ ਥਾਨੁ ਸੁਹਾਵਾ ॥ ਜਿਤੁ ਵੇਲਾ ਵਿਸਰਹਿ ਤਾ ਲਾਗੈ ਹਾਵਾ ॥੧॥ Jah chit aavahi so thaan suhaavaa. Jit velaa visrahi taa laagai haavaa ||1||: Wherever (God) come to mind, that place is blessed. The moment I forget (God), I am stricken with regret ||1|| (sggs 563).
    For the practice of Naam-Simran, Spiritual Company within and without is very important and helpful. In association (Sangat) of Pious Beings, who's hearts are already penetrated with the Naam, it's relatively easy to concentrate. With concentration comes the inner transformation.
    • ਭਈ ਪਰਾਪਤਿ ਮਾਨੁਖ ਦੇਹੁਰੀਆ ॥ ਗੋਬਿੰਦ ਮਿਲਣ ਕੀ ਇਹ ਤੇਰੀ ਬਰੀਆ ॥ ਅਵਰਿ ਕਾਜ ਤੇਰੈ ਕਿਤੈ ਨ ਕਾਮ ॥ ਮਿਲੁ ਸਾਧਸੰਗਤਿ ਭਜੁ ਕੇਵਲ ਨਾਮ ॥੧॥: Bhaee praapat maanukh dehureeaa. Gobind milan kee ih teree bareeaa. Avar kaaj terai kitai n kaam. Mil saadh sangat bhaj keval Naam ||1||: (O brother) this human body has been given to you. This is your chance to meet God. (If no effort is put forward to realize God, then) all other efforts (work, ਉੱਦਮ) will be of no use (to your soul). (Therefore) join the Holy Company; (there) contemplate on the Divine Name alone ||1|| (sggs 12).
    • ਸਾਧ ਕੈ ਸੰਗਿ ਨਹੀ ਕਛੁ ਘਾਲ ॥: Saadh kai sang nahee kish ghaal: In the Company of the Holy, there is no suffering (sggs 272).
    • ਕਿਰਪਾ ਕਰੇ ਜਿਸੁ ਪਾਰਬ੍ਰਹਮੁ ਹੋਵੈ ਸਾਧੂ ਸੰਗੁ ॥ ਜਿਉ ਜਿਉ ਓਹੁ ਵਧਾਈਐ ਤਿਉ ਤਿਉ ਹਰਿ ਸਿਉ ਰੰਗੁ ॥: Kirapaa kare jis paarabraham hovai saadhoo sang. Jiou jiyou ih vadhaaeeai tiou tiyou Hari siou rang: The Supreme Lord showers His Mercy, and we find the Saadhoo Sang, the Company of the Holy. More time we spend there (in Saadhoo Sang), the more we come to love God (sggs 71).
    Benefits Of Chanting The Mantra



    The Mantra of the Divine Name helps awaken the mind so that the inflated ego may subside. This, in turn, opens up the inner doors to the Higher Consciousness. When chanted properly, it improves the protective aura of the individual, leading one into the Self-knowledge and Self-realization. Thus, taking on the Mantra or Naam is for mind control, Spiritual Unfoldment, Self-realization, or personal Enlightenment.
    • ਆਪੁ ਪਛਾਣੈ ਘਰਿ ਵਸੈ ਹਉਮੈ ਤ੍ਰਿਸਨਾ ਜਾਇ ॥ ਨਾਨਕ ਨਿਰਮਲ ਊਜਲੇ ਜੋ ਰਾਤੇ ਹਰਿ ਨਾਇ ॥੮॥੭॥ : Aap pachhaanai ghari vasai haumai trisnaa jaai. Nanak nirmal oojlai je raate hari naai ||8||7||: By recognizing his own Self, man abides in his own Home Within, and his ego and desire depart. O Nanak, those who are attuned to God's Name are immaculate and radiant ||8||7|| (sggs 57).
    In the early stages, the Truth may taste bitter and unpleasant to our inflated ego as our inner mind reveals to us our shocking crookedness, perversions, and weaknesses. Overwhelmed by these shocks, many seekers may shrink from Naam-Jap very quickly, as the inner self plays back such impurities working Within, becoming a little afraid of what might happen if they are to continue. However, diligent attempt, consistent self-effort, and continuous mental alertness is the key to the conquest. In all earnestness if the Naam-Jap is given a chance, it will sink in and then taste sweet later! Baabaa Nanak Says:
    • ਤਬ ਲਗੁ ਮਹਲੁ ਨ ਪਾਈਐ ਜਬ ਲਗੁ ਸਾਚੁ ਨ ਚੀਤਿ ॥: Tab lag mahal na paaeeai jab lag saach n cheeti: As long as the Truth does not enter into the consciousness, the Divine Presence is not realized (sggs 58).
    The Mantra is like a medicine. Scriptures are like label on this medicine. The purpose of label is to describe the medicine's name, nature, composition, dosage, etc. However, if one keeps reading the label day in and day out without taking the medicine, he cannot expect to be cured! Can he? In order to be cured, one has to take the medicine and stop mere reading of the label; for the healing of the medicine works, whether or not we consciously comprehend it. Similarly, until the mind is engaged in the sincere Naam-Simran (medicine), the reading of scriptures (labels) will not have any effect on the healing process of the medicine. One may be able to gain all sorts of knowledge by reading the labels, however, the knowledge without Bhagti is empty as married life to an eunuch!
    • Ayukhadh mantra mool mann ekai jekar drirh chit keejai re: O mind, there is only One medicine, Mantra and healing herb; center your consciousness firmly on One God (sggs 156).
    • ਗੁਰਿ ਮੰਤ੍ਰੁ ਅਵਖਧੁ ਨਾਮੁ ਦੀਨਾ ਜਨ ਨਾਨਕ ਸੰਕਟ ਜੋਨਿ ਨ ਪਾਇ ॥੫॥੨॥: Gurmantra avahadh naam deenaa jan Nanak sankat joni n paai ||5||2||: One who is blessed with the medicine of the Gurmantra, the Name of God, O servant Nanak, does not suffer the agonies of reincarnation ||5||2|| (sggs 1002).
    • ਪਾਠੁ ਪੜੈ ਨਾ ਬੂਝਈ ਭੇਖੀ ਭਰਮਿ ਭੁਲਾਇ ॥: Paath parrai n boojhaee bhekhee bharam bhulaai: God cannot be understood by reading scriptures; the deceitful pretenders are deluded by doubt (sggs 66).
    • ਮੂਰਖ ਪੜਹਿ ਸਬਦੁ ਨ ਬੂਝਹਿ ਗੁਰਮੁਖਿ ਵਿਰਲੈ ਜਾਤਾ ਹੇ ॥੧੫॥: Moorakh parrahi Sabad nahee boojhahi Gurmukh virlai jaataa he ||15||: The fools read (scriptures), but do not understand the Shabad. How rare are those who, as Gurmukh, understand it ||15|| (sggs 1053).
    Naam-Simran is a journey to a place Within we have forgotten. It harmonizes the physical body with the mental body and Spiritual forces through the life force. In turn, it harmonizes various states of the mind, altering the consciousness and taking the devotee to the Realization of the Transcendental vibratory sound (Panch Shabad, Anhata Dhuni, etc.) emanating from the great depth of the timelessness, formlessness and spacelessness.




    The chanting of the Divine Name aids in depolarization and transmutation of the individual consciousness, the false ego. As we intone the Transcendental vibratory sound of the Naam, we release the creative energy into the brain. In turn, the brain pours it out through the body, mind and intellect to create a new world for us. Thus, the unbroken repetition of the Naam bursts forth Spiritual Wisdom (Aatam-Giaan) from Within.
    • ਬੀਜ ਮੰਤ੍ਰੁ ਸਰਬ ਕੋ ਗਿਆਨੁ ॥ ਚਹੁ ਵਰਨਾ ਮਹਿ ਜਪੈ ਕੋਊ ਨਾਮੁ ॥: Beej mantra sarab ko giaan. Chahu varanaa mahi japai ko-oo naam: All can be enlightened with the Beej Mantra, the Seed Mantra, is spiritual wisdom for everyone. Anyone from four Varnas can meditate on it (sggs 274).
    • ਮਤਿ ਪੂਰੀ ਪਰਧਾਨ ਤੇ ਗੁਰ ਪੂਰੇ ਮਨ ਮੰਤ ॥ ਜਿਹ ਜਾਨਿਓ ਪ੍ਰਭੁ ਆਪੁਨਾ ਨਾਨਕ ਤੇ ਭਗਵੰਤ ॥੧॥: Mati pooree pardhaan te gur poore mann mant. Jih jaanio prabh apunaa Nanak te bhagvant ||1||: Perfect is the intellect, and most distinguished is the reputation, of those whose minds are filled with the Mantra of the Perfect Guru. Those who come to know their God, O Nanak, are very fortunate ||1|| (sggs 259).
    The verbal chanting of Divine Name leads to mental uttering, which in turn leads to uttering without the physical or mental utterance (Sunn Samaadhi or total absorption). Here the devotee becomes one with the Divine Name Within. This is the ultimate Realization, the state of living liberated (Jeevanmukta).
    • ਪੜੀਐ ਗੁਨੀਐ ਨਾਮੁ ਸਭੁ ਸੁਨੀਐ ਅਨਭਉ ਭਾਉ ਨ ਦਰਸੈ ॥ ਲੋਹਾ ਕੰਚਨੁ ਹਿਰਨ ਹੋਇ ਕੈਸੇ ਜਉ ਪਾਰਸਹਿ ਨ ਪਰਸੈ ॥੧॥ ਦੇਵ ਸੰਸੈ ਗਾਂਠਿ ਨ ਛੂਟੈ ॥ ਕਾਮ ਕ੍ਰੋਧ ਮਾਇਆ ਮਦ ਮਤਸਰ ਇਨ ਪੰਚਹੁ ਮਿਲਿ ਲੂਟੇ ॥੧॥ ਰਹਾਉ ॥: Parheeai guneeai naam sabh suneeai anabhaou bhaaou n darsai. Lohaa kanchan hiran hoi kaisae jaou paarasahi n parasai ||1|| Dev sansai gaanth n shootai. Kaam krodhh Maya mada matasar in panchahu mil loote ||1|| Rahaaou ||: All read, hear and reflect upon God's Name; but (due to lust, anger, etc.) they cannot develop the Divine Love, and they cannot Experience God within. How can iron be transformed into gold, unless it touches the Philosopher's Stone? ||1|| Lust, anger, Maya, intoxication (with pride. arrogance, etc.) and jealousy - these five have combined to plunder the world. (As a result) the knot of skepticism from within does not get untied ||1||Pause|| (sggs 973-974).
    Holy Mantras Are Neither Secret Nor For Sale




    Many fake Gurus, Yogis or Swamis sell Mantras in secrecy in a format like packaged merchandise, and amass wealth from ignorant or unsuspecting people all over the world. This is a mundane business, which has nothing to do with Spirituality. The reason they do not give Mantras openly and freely is that they have no genuine interest in giving people a helping hand. Instead, all they are interested in is how to plunder money out of them. This is because people want to be cheated. In fact many devotees pay dearly to receive the Mantra, only to forget it a few hours or days later! But in this age of Kal Yuga, the people are so deluded that if you charge fee and bluff and cheat them, they will follow you! We must know that, from ancient time, all traditional Mantras were neither sold nor acclaimed secret in India! Because God's Name is ever free!
    • ਕਬੀਰ ਲੂਟਨਾ ਹੈ ਤ ਲੂਟਿ ਲੈ ਰਾਮ ਨਾਮ ਹੈ ਲੂਟਿ ॥ ਫਿਰਿ ਪਾਛੈ ਪਛੁਤਾਹੁਗੇ ਪ੍ਰਾਨ ਜਾਹਿੰਗੇ ਛੂਟਿ ॥੪੧॥: Kabeeraa lootanaa hai to looti lai Raam Naam hai loot. Phiri paachhai pachhatahuge praan jaahinge chhooti ||41||: Kabeer, if you must plunder (rob etc.), then plunder the plunder of the Divine Name. Otherwise, in the world hereafter, you will regret and repent, when the breath of life leaves the body ||41|| (sggs 1366).
    Along the same holy tradition, "Waaheguru" Mantra is freely accessible to all. Anybody and everybody can take advantage of chanting it. Why it's free? Only the egoistic man is bound, because every moment he is born and every moment he dies. But God (Waaheguru) is ever free and available; so is His Name. It's very simple, as simple as crushing the flower in your palm or winking of your eye. It's simply remembering the Wonderful Lord's Name with infinite love and concentration.
    • ਖਤ੍ਰੀ ਬ੍ਰਾਹਮਣੁ ਸੂਦੁ ਵੈਸੁ ਕੋ ਜਾਪੈ ਹਰਿ ਮੰਤ੍ਰੁ ਜਪੈਨੀ ॥: Khatree braahaman sood vais ko japi Hari Mantra japaainee: Anyone, from any class — Shatriya, Brahman, Soodra or Vaishya — can chant, and meditate on the Mantra of God's Name (sggs 800).
    The Gurbani (SGGS) come from the All-pervading Consciousness. It makes it very clear that God's Word is not a property of any person or a group; for it belongs to the entire mankind. In other words, nowhere the SGGS indicates if a particular group of people has exclusive rights or monopoly over the Lord's Name. In order to understand the Essence of the Divinity, everybody can take advantage of it. Those who do not take full advantage of the Divine Teaching, or those who have their consciousness devoid of the sincere Naam-Simran are compared with the animals and insects as follows:
    • ਗੁਰ ਮੰਤ੍ਰ ਹੀਣਸ੍ਯ੍ਯ ਜੋ ਪ੍ਰਾਣੀ ਧ੍ਰਿਗੰਤ ਜਨਮ ਭ੍ਰਸਟਣਹ ॥ ਕੂਕਰਹ ਸੂਕਰਹ ਗਰਧਭਹ ਕਾਕਹ ਸਰਪਨਹ ਤੁਲਿ ਖਲਹ ॥੩੩॥: Gur mantra heenasah jo praanee dhrigant janam bhrasatanah: Kookarah sookarah garadhbhah kaakah sarapanah tuli khalah ||33||: That mortal who lacks the Gurumantra — cursed and contaminated is his life. That blockhead is just a dog, a pig, a jackass, a crow, a snake ||33|| (sggs 1357).
    • ਜੋ ਨ ਸੁਨਹਿ ਜਸੁ ਪਰਮਾਨੰਦਾ ॥ ਪਸੁ ਪੰਖੀ ਤ੍ਰਿਗਦ ਜੋਨਿ ਤੇ ਮੰਦਾ ॥੩॥ ਕਹੁ ਨਾਨਕ ਗੁਰਿ ਮੰਤ੍ਰੁ ਦ੍ਰਿੜਾਇਆ ॥ ਕੇਵਲ ਨਾਮੁ ਰਿਦ ਮਾਹਿ ਸਮਾਇਆ ॥੪॥੪੨॥੧੧੧॥: Jo na sunai jas parmaanandaa. Pasu pankhee tagad joni te mandaa. ||3|| Kahu Nanak gurmantra drirhaaiaa. Keval naam rid maahi samaaiaa ||4||42||111||: Those who do not listen to God's Praises, are worse off than beasts, birds or creeping creatures. ||3|| Says Nanak, the Gurmantra has been implanted within me; the Name alone is contained within my heart ||4||42||111|| (sggs 188).
    Transcending The Mantra




    The object of Mantra-Jap is to Realize that the same Jap is already going on Within even without any effort! To put it otherwise, in the final analysis, the Shabad, Naam or Mantra is the person's True Nature, which is also the ultimate state of Spiritual Realization. With proper repetition, the Jap finally reveals itself as being Eternal; which is the man's Real Nature, the Self. This is also called the state of Self-realization.
    • ਮਨ ਤਨ ਅੰਤਰਿ ਹਰਿ ਹਰਿ ਮੰਤ ॥ ਨਾਨਕ ਭਗਤਨ ਕੈ ਘਰਿ ਸਦਾ ਅਨੰਦ ॥੪॥੩॥ : Mann tann antari hari hari mant. Nanak bhagtan kai ghar sadaa anand ||4||3||: The Mantra of God's Name is deep Within my mind and body. O Nanak, eternal Bliss fills the inner Home of the devotees ||4||3|| (sggs 802).
    • ਕਹੁ ਨਾਨਕ ਗੁਰਿ ਮੰਤ੍ਰੁ ਦ੍ਰਿੜਾਇਆ ॥ ਕੇਵਲ ਨਾਮੁ ਰਿਦ ਮਾਹਿ ਸਮਾਇਆ ॥੪॥੪੨॥੧੧੧॥: Kahu Nanak Gurmantra drirraaiaa. Keval Naam rid maahi samaaiaa ||4||42||111||: Says Nanak, within whose (heart) the Guru has implanted his Mantra; the Name alone is imbued within his heart ||4||42||111|| (sggs 188).
    Once the needed concentration or quietness of the mind is attained, the Mantra comes to its end. In other words, it burns itself out and blends into one's very existence; like when you stir the fire with a wooden stick, you burn the stick too! The concept or thought disappears, the Essence remains! It's just like the pair of crutches: a person with broken legs needs the aid of crutches until he is cured. The Gurbani reveals that the state of Pure Being is "Sunn Samaadhi", which is the state of notionlessness or Spiritual Silence. Therefore, clinging to any type of thought or notion will turn into an obstacle for attaining the ultimate state of Realization, which is beyond any conceptualization.
    • ਬਾਵਨ ਅਛਰ ਲੋਕ ਤ੍ਰੈ ਸਭੁ ਕਛੁ ਇਨ ਹੀ ਮਾਹਿ ॥ ਏ ਅਖਰ ਖਿਰਿ ਜਾਹਿਗੇ ਓਇ ਅਖਰ ਇਨ ਮਹਿ ਨਾਹਿ ॥: Baavan ashhar lok trai sabh kashu in hee maahi. Ae akhar khir jaahigae oue akhar in mahi naahi: Through these fifty-two letters, the entire world and all things are described. But these letters will perish; and those letters (which can describe the state of Self-realization or God-experience) are not in these letters (sggs 340).
    • ਸੁੰਨ ਸਮਾਧਿ ਗੁਫਾ ਤਹ ਆਸਨੁ ॥ ਕੇਵਲ ਬ੍ਰਹਮ ਪੂਰਨ ਤਹ ਬਾਸਨੁ ॥ ਭਗਤ ਸੰਗਿ ਪ੍ਰਭੁ ਗੋਸਟਿ ਕਰਤ ॥: Sunn samaadhi guphaa tah aasan. Keval brahm pooran tah baasan. Bhagat sang prabh gost karat: One (who has the Divine Treasure of the Naam) sits in the cave of Sunn Samaadhi (the state of complete Stillness, spiritual Silenece; the state devoid of Mayaic thoughts or wanderings, etc.); there the unique, perfect God dwells (in that Heart-Cave or Heart-Home). (The heart in which this Divine Treasure is awakened) God holds conversations with (those) devotees (i.e., those devotees Realize God) (sggs 894).
    • ਸੁੰਨ ਸਮਾਧਿ ਨਾਮ ਰਸ ਮਾਤੇ॥ਆਠ ਪਹਰ ਜਨੁ ਹਰਿ ਹਰਿ ਜਪੈ ॥: Sunn samaadhi Naam ras maate. Aath pahar jan Hari Hari japai: In the Sunn Samaadhi, they are intoxicated with the essence of the Naam. Twenty-four hours, His servants chant the Name (sggs 265).
    As revealed in the Gurbani, "Sunn Samaadhi" or the state of "no-mind" is the state of becoming one with the Naam Within — the state where there is no time ( or birth and death), no creator, no creation, no destruction, no worlds, no universe, no existence, no names, no forms, no "I" and "me", no "mine" and "your", no "this", no "that", no truth, no false, no likes and dislikes, no humans, no demons, no elements, no bodies or senses, no mind, no thought, no meditation, no chanting, no remembrance, no forgetfulness, no sorrow, no enjoyment, no gurus, no disciples, no duality, no non-duality, no beginning, no middle, no end: all is at all times, beyond the comprehension of the body-mind-intellect. Only the Infinite Awareness exists there.
    • ਅਉਖਧ ਮੰਤ੍ਰ ਤੰਤ ਸਭਿ ਛਾਰੁ ॥ ਕਰਣੈਹਾਰੁ ਰਿਦੇ ਮਹਿ ਧਾਰੁ ॥੩॥ ਤਜਿ ਸਭਿ ਭਰਮ ਭਜਿਓ ਪਾਰਬ੍ਰਹਮੁ ॥: Aoukhadh mantra tantra sabhe chhaar. Karnaihaar ridhai mahi dhaar. Taji sabh bharam bhajio paarbrahm: All medicines and remedies, Mantras and Tantras are nothing more than ashes. Enshrine God Within your heart. Renounce all your doubts, and meditate upon the Supreme Being. Says Nanak, this path of Dharma is eternal and unchanging (sggs 196).
    Therefore, in the final stage of the Naam-Simran, the Mantra must turn into one's actions, the Mantra must turn into one's love and compassion, the Mantra must turn into one's life, and it then bursts forth into Intuitive Wisdom. In other words, from that point on, one does not only know the Truth, but he also lives by It; because, as the Gurbani says, this in itself is a Mantra! The Naam then reflects in his words, deeds and speech, rendering him Jeevanmukta (living liberated).
    • ਹਰਿ ਮਾਰਗੁ ਸਾਧੂ ਦਸਿਆ ਜਪੀਐ ਗੁਰਮੰਤੁ ॥: Hari maarag saadhoo dassiaa japeeai gurmant: The holy one has shown the Way to God; I chant the Gurmantra (sggs 321).
    • ਕਵਣੁ ਸੁ ਅਖਰੁ ਕਵਣੁ ਗੁਣੁ ਕਵਣੁ ਸੁ ਮਣੀਆ ਮੰਤੁ ॥ ਕਵਣੁ ਸੁ ਵੇਸੋ ਹਉ ਕਰੀ ਜਿਤੁ ਵਸਿ ਆਵੈ ਕੰਤੁ ॥੧੨੬॥ ਨਿਵਣੁ ਸੁ ਅਖਰੁ ਖਵਣੁ ਗੁਣੁ ਜਿਹਬਾ ਮਣੀਆ ਮੰਤੁ ॥ ਏ ਤ੍ਰੈ ਭੈਣੇ ਵੇਸ ਕਰਿ ਤਾਂ ਵਸਿ ਆਵੀ ਕੰਤੁ ॥੧੨੭॥: Kavan su akhar kavan gun kavan su maneeaa mant. Kavan su veso haou karee jit vas aavai kant. Niwan su akhar khavan gun jihba maneeaa mant. Ye trai bhaine ves kar taa vas aavee kant ||127||: What is that word, what is that virtue, and what is that magic Mantra? What are those clothes, which I can wear to captivate my Husband Lord? ||126|| Humility is the word, forgiveness is the virtue, and sweet speech is the magic mantra. Wear these three robes, O sister, and you will captivate your Husband God ||127|| (sggs 1384).
    The chanting of Mantra or Naam is thus a mean of tuning in with the subtle Divine Forces Within. The scriptures warn the sincere seeker to be careful here to avoid the entrapment of any Sidhis (occult powers) that may come along the way as the byproduct of the Bhagti. Too often what happens is that the seeker falls pray to their temptations and loses union with God. Since the psychic powers are limited to the restless or egoistic mind, the spiritual teachers and scriptures teach sincere aspirants to avoid their temptations; for they are hindrance to Spiritual Wisdom. Therefore, all inferior powers should not interest the man of Self-knowledge so long he is perfectly content in himself. As Spiritual Wisdom is the greatest gain, the man of such Wisdom is free from the least desire for anything.
    • ਰਿਧਿ ਸਿਧਿ ਸਭੁ ਮੋਹੁ ਹੈ ਨਾਮੁ ਨ ਵਸੈ ਮਨਿ ਆਇ ॥: Ridhi sidhi sabh moh hai Naam na basai mann aai: Riches and the supernatural spiritual powers are all emotional attachments (egoism); through them, Naam - the Lord's Name - does not come to dwell in the mind (sggs 593).
    Here is a little story about Baalmeek, whose name is mentioned several times in the SGGS. According to the legend, there lived a highwayman by the name of Ratnaakar, who made his living by robbing and killing people. It so happened that one day a holy man fell into his hands. To cut the long story short, the holy man told Ratnaakar he could help him become a good man if he agreed to chant God's Name. "How?", inquired Ratnaakar. The holy man gave him the Word "Raam" as Mantra, and asked him to chant it with sincere feeling, faith, determination, and intense concentration. As Ratnaakar's consciousness had become so filthy by putting people to death, at first his tongue was unable to utter the word "Raam". The bandit asked the holy man if he could utter "Maraa" (meaning "dead"!) instead of "Raam". The holy man said, "if you feel comfortable with uttering "Maraa", so be it". He then began chanting the Word "Maraa, Maraa, Maraa...", with utter love and faith. With concentrated practice, first the sound "Maraa Maraa..." spontaneously turned into "Raam Raam...", then, in due course, he became absorbed in its Transcendental vibratory sound. Later, that bandit came to be known as Rishi Baalmeek, who wrote the famous epic of Ramayana!
    • ਰੇ ਚਿਤ ਚੇਤਿ ਚੇਤ ਅਚੇਤ ॥ ਕਾਹੇ ਨ ਬਾਲਮੀਕਹਿ ਦੇਖ ॥: Re chit chet chet achet. Kaahe na Baalmeekahi dekh: Be conscious, be conscious, be conscious, O my unconscious mind. Why do you not look at Baalmeek? (sggs 1124).
    • ਮ੍ਰਿਗ ਤ੍ਰਿਸਨਾ ਗੰਧਰਬ ਨਗਰੰ ਦ੍ਰੁਮ ਛਾਯਾ ਰਚਿ ਦੁਰਮਤਿਹ ॥ ਤਤਹ ਕੁਟੰਬ ਮੋਹ ਮਿਥ੍ਯ੍ਯਾ ਸਿਮਰੰਤਿ ਨਾਨਕ ਰਾਮ ਰਾਮ ਨਾਮਹ ॥੩੦॥: Mrig trisanaa gandharab nagaram dhrum shhaaiaa rach duramatih. Tatah kutamb moh mithyaa simrant Nanak Raam Raam naamah ||30||: Misled by evil-mindedness, mortals are engrossed in the mirage of the illusory world, like the passing shade of a tree. Emotional attachment to family is false, so Nanak meditates on God's Name ||30|| (sggs 1356).
    — T. Singh
    www.gurbani.org
     
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  3. spnadmin

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    Re: The guru:ਗੁਰਮੰਤ੍ਰ - gurmantra

    Gurbani.org is a gold mine! Thanks for your guidance.
     
  4. Gyani Jarnail Singh

    Gyani Jarnail Singh Malaysia
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    Re: The guru:ਗੁਰਮੰਤ੍ਰ - gurmantra

    MANTAR...is derived from MENTERI...advisor...minister of the King.
    Just like the Menteri/advisor/minister is the onw who advises the King...has his daily timetable..of meetings..what the King will eat..what he will do..etc etc...and the Menteri always advises the King...
    THE SGGS..our GURU..is OUR ADVISOR...all we need do is ASK..and the Guru advises..
    Thus the Entire 1429 pages of SGGS is MANTAR..advice..to be Followed...IMPLEMENTED...APPLIED in our daily Lives.

    What happens to someone who merely goes for advice...BUT Never follows it..never applies it..never implements it..BUT..Keeps on REPEATING IT ad verbatim...endlessly !! Is he goign to succeed ?? Is the advice giver going to be pleased ?? Thats exactly what most SIKHS do DAILY..they go to Gurdwara/sggs..take Hukmanmah..and then PROMPTLY FORGET IT..and go about their lives as ususal..and next mornign repeat the RITUAL..Still the GURU never turns any one away....he continues to give his advice...again and again...and we continue to reject it..agian and again..thus WE STAND ON A SPOT..running but not reaching anywhere...and then we say..OH SIKHISM is DECLINING...whats the reason ?? and we philosophise ?? what FOOLS we are...the reason is staring us in our FACE...we are "repeating/like Mechanical ROBOTS..the advise given by the Guru..instead of USING it to improve our lives...Guru Says..SPEAK/ACT the TRUTH..we MOUTH that a thousand times...(mantar)...keep COUNT and go back to LIEING...CHEATING...FRAUD....and come back the enxt day for soem more GURU ADVICE !! Guru says..Haak paraya nanka us soor us gayeh...we shake our ehads, bow and repeat that a THOUSAND TIMES..AHH NAAM SIMRAN..eyes closed..chanting...and then go straight to the Office..and begin..lieing..cheating..fraudlently taking whats others belongings...stealing...
    THis is why all that NAAM SIMRAN..chanting Waheguru eyes closed..is NOT HELPING sikhs become Better SIKHS..its EMPTY FRAUD on ones self !! Gurbani is about ACTION..not words.:happysingh:
     
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  5. Taranjeet singh

    Taranjeet singh India
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    Re: The guru:ਗੁਰਮੰਤ੍ਰ - gurmantra

    :the following may be useful....



    In Sikhism, the gurmantra is neither variable nor confidential. It is not whispered into the ear of the disciple, but openly pronounced. The word Vahiguru has been the gurmantra for the Sikhs from the very beginning; Vahiguru is the name by which the Supreme Being is known in the Sikh tradition. Bhai Gurdas (1551-1636) makes the statement "Vahiguru is the gurmantra; by repeating it thou hast thy ego erased," (Varan X111.2). In the Guru Granth Sahib, the gurmantra to be practised is referred to as nam, i.e. the Divine Name. Absorption in nam, i.e. constant remembrance of God's Name is repeatedly recommended. "All gains—spiritual and material—flow from concentration on nam" (GG, 290). "Gather the riches of God's Name; thus wilt thou earn honour in the hereafter," (GG, 1311). "Grant me the merit (O God) of remaining attached to thy Name." This nam, according to Sikh tradition, Guru Nanak received in a mystical experience, during his disappearance into the Bein rivulet which is described in the Puratan Janam Sakhi in terms of a direct communion with the Divine Lord. "As the Lord willed, Nanak the devotee was escorted to His Presence. Then a cup filled with amrit (nectar) was given him with the command, 'Nanak, this is the cup of Name-adoration. Drink it. . . Go, rejoice in My Name and teach others to do so. . . I have bestowed upon thee the gift of My Name. . ." It is believed that the Name Guru Nanak revealed was Vahiguru.


    The Mool Mantar or root formula with which Sikh Scripture opens defines the Reality. The epithet sati (satya from Sanskrit as) in it means ever-existent, eternal. Onkar, the primal word in the Mool Mantar, is for the temporal world that wonder whose name is sat. Vahiguru directly and verbally echoes the wondrous aspect of the Guru, here the Timeless Being.

    Vahiguru and Satinam thus convey an identical awareness, the former being implicit and the latter explicit in the Guru Granth Sahib.


    The Supreme Being is the ultimate Guru (GG, 357). Gurmantra Vahiguru means the wonderful Ever-existent Lord, the Supreme Enlightener.
    Sikhism by definition is the faith of discipleship. The Guru is central to the system—the Ten who lived in person and the Guru Granth Sahib which was so apotheosized in 1708 by the last of the Gurus, Guru Gobind Singh. The Guru's word is for the Sikh the Word Divine, and he is meant to live by it. He to whom the Guru imparts nam mantra, i.e. gurmantra, alone achieves perfection (GG, 1298); he receives bliss transcending all desires, (GG, 318); he has his fear and suffering annulled (GG, 51); he has himself accepted everywhere (GG, 257); and he has his sins cancelled pierced by the arrow of truth (GG, 521). Gurmantra acts as panacea for all ills (GG, 1002). Accursed is he who is devoid of gurmantra (GG, 1356-57). Gurmantra fixes one's mind on Him Who pervades everywhere (GG, 1357).


    Gur Mantar - Wikipedia, the free encyclopedia
     
  6. Hardip Singh

    Hardip Singh India
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    Re: The guru:ਗੁਰਮੰਤ੍ਰ - gurmantra

     
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  7. satnamr46

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    Re: The guru:ਗੁਰਮੰਤ੍ਰ - gurmantra

    Hardip ji,
    Waheguru ji ka khalsa
    Waheguru ji ki fateh.Thanks for your wonderful observation.Gurbani does stress the importance of naam.NAAM KAY DHAARAY SAGLAY JANT<NAAM KAY DHAARAY KHAND BRAHMAND.But what is Naam. Gurbani says: Kirtam naam kathay tere
    jihba,Satnaam tera para purbala.
    So God is SATNAAM (Truth)and a sikh is a seeker of TRUTH.
    Respectfully,Satnam Singh Randhawa
     
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