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Waheguru

Discussion in 'Gurmat Vichaar' started by simpy, May 7, 2007.

  1. simpy

    simpy
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    (simpy previously Surinder Kaur Cheema)
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    Respected Saadh Sangat Ji,

    Dhan Dhan Siri Guru Granth sahib Ji Panna # 1402

    vwihgurU vwihgurU vwihgurU vwih jIau ]
    kvl nYn mDur bYn koit sYn sMg soB khq mw jsod ijsih dhI Bwqu Kwih jIau ]
    dyiK rUpu Aiq AnUpu moh mhw mg BeI ikMknI sbd Jnqkwr Kylu pwih jIau ]
    kwl klm hukmu hwiQ khhu kaunu myit skY eIsu bMm´ü g´wnu D´wnu Drq hIAY cwih jIau ]
    siq swcu sRI invwsu Awid purKu sdw quhI vwihgurU vwihgurU vwihgurU vwih jIau ]1]6]

    Panna # 1403

    kIAw Kylu bf mylu qmwsw vwihgurU qyrI sB rcnw ]
    qU jil Qil ggin pXwil pUir rh´w AMimRq qy mITy jw ky bcnw ]
    mwnih bRhmwidk rudRwidk kwl kw kwlu inrMjn jcnw ]
    gur pRswid pweIAY prmwrQu sqsMgiq syqI mnu Kcnw ]
    kIAw Kylu bf mylu qmwsw vwhgurU qyrI sB rcnw ]3]


    Waheguru Waheguru Waheguru Waheguru...........


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  3. Archived_Member16

    Archived_Member16
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    Waheguru - Article by G. S. Talib

    WAHEGURU or Vahiguru also spelt and pronounced Vahguru, is the distinctive name of the Supreme Being in the Sikh dispensation, like YHWH in Judaism and Allah in Islam. In Sikh Scripture, the Guru Granth Sahib, the term does not figure in the compositions of the Gurus, though it occurs therein, both as Vahiguru and Vahguru, in the hymns of Bhatt Gayand, the bard contemporary with Guru Arjan, Nanak V (1553-1606), and also in the Varan of Bhai Gurdas.

    Guru Gobind Singh, Nanak X (1666-1708), used Vahiguru in the invocatory formula (Ik Onkar Sri Vahiguru ji ki Fateh, besides the traditional Ik Onkar Satigur Prasadi) at the beginning of some of his compositions as well as in the Sikh salutation (Vahiguru ji ka Khalsa Vahiguru ji ki Fateh varied as Sri Vahiguru ji ki Fateh). Bhai Gurdas at one place in his Varan (I.49) construes vahiguru as an acrostic using the first consonants of the names of four divine incarnations of the Hindu tradition appearing in four successive eons. Some classical Sikh scholars, such as Bhai Mani Singh, Bhai Santokh Singh and Pandit Tara Singh Narotam, taking this poetic interpretation seriously, have traced the origin of the term in ancient mythology.

    Modern scholars, however, affirm that the name Vahiguru is owed originally to the Gurus, most likely to the founder of the faith, Guru Nanak, himself. According to this view, Vahiguru is a compound of two words, one from Persian and the other from Sanskrit, joined in a symbiotic relationship to define the indefinable, indescribable Ultimate Reality. Vah in Persian is an interjection of wonder and admiration, and guru (Sanskrit guru: heavy, weighty, great, venerable; a spiritual parent or preceptor) has been frequently used by Guru Nanak and his successors for satiguru (True Guru) or God. Bhai Santokh Singh, in Sri Gur Nanak Prakash (pp. 1249-51), reporting Guru Nanak’s testament to the Sikhs has thus explicated Vahiguru: Vah is wonder at the Divine might; gu is spiritual darkness while ru is illumination brought to eliminate this darkness.

    Cumulatively, the name implies wonder at the Divine Light eliminating spiritual darkness. It might also imply, “Hail the Lord whose name eliminates spiritual darkness.” Earlier, Bhai Mani Singh], Sikhan di Bhagat Mala, gave a similar explication, also on the authority of Guru Nanak. Considering the two constituents of Vahiguru (vahi + guru) implying the state of wondrous ecstasy and offering of homage to the Lord, the first one was brought distinctly and prominently into the devotional system by Guru Nanak, who has made use of this interjection, as in Majh ki Var (stanza 24), and Suhi ki Var, sloka to pauri 10.

    Apart from the use of this interjection, the attitude of wonder and total submission at the sight of Divine Greatness is prominently visible in Guru Nanak as evidenced for example in the hymn in Dhanasari:

    “gagan mai thalu ravi chandu dipak bane tarika mandal janak moti (GG, 663);
    in measure Suhi:

    “kaun taraji kavanu tula tera kavanu saraphu bulava” (GG, 730);
    and in Japji:

    “kete pavan pani vaisantar kete kan mahes, kete barame gharati ghariahi rup rang ke ves” (GG, 7).

    In Asa ki Var (GG, 462-75) the opening sloka to pauri 3 is woven round vismad—vismadu nad vismadu ved, wondrous is the sound, wondrous the wisdom. Wonder and ecstasy are expressed at the cosmic order and its mystery full of contradictions, yet all comprehended in the Divinely-appointed system. This salok concludes with: “Ever present to our gaze is wonder. At the sight of this mystery are we wonderstruck. Only by supreme good fortune is it unravelled.” In the opening salok to pauri 4—bhai vichi pavanu vahai sadvau, in (the Lord’s) fear bloweth the wind with its myriad breezes—is expressed wonder at the cosmic “fear” under which the universe operates in obedience to the Divine Law, the Lord alone being exempt from such fear.

    In Japji, besides other themes, one that stands out prominent is wonder at the cosmic order, its infinitude and the mystery of its moral élan. As a matter of fact, the theme of Japji may be said to be what occurs in the course of stanza 4: vadiai vicharu (contemplation of Divine infinity). In stanza 16, for example, is the expression of wonder at the limitlessness of space. Stanzas 17-19, each beginning with asankh (infinite), are uttered in the same mood.
    In stanza 22—patala patal lakh agasa agas, countless the worlds beneath, countless the worlds above—is a vision of the limitlessness of the universe. So are stanzas 24, 25, 26, 27, 32, 34, 35 and 36. It is in response to this overwhelming vision of Guru Nanak that the unique Name of the Supreme Being, Vahiguru, originated. No other name could have been adequate to express what in his vision he found lying at the heart of the cosmos, compelling a response in the human self attuned to devotion and ecstasy.

    Guru Amar Das has also employed the term in Gujari ki Var (GG, 514-16) and in Astpadis in Malar (GG. 1277). In the former, it is calculated that the interjection vahu-vahu (Hail, hail the Lord) is used as many as 96 times. The interjection vahu (hail, wondrous is the Lord) occurs in Guru Ram Das in conjunction with Satiguru (compounded from Guru) in sloka 2 in Sloka Varan te Vadhik (GG, 1421). In Guru Arjan by whose time the formulation Vahiguru appears to have become current and acquired distinctiveness as the Name Divine, the phrase ‘Gur Vahu’ figures in Asa measure (GG, 376). This is only as inverted form of Vahiguru and has the same force and significance. Kavi Santokh Singh in Sri Gur Pratap Suraj Granth (p. 5686) uses the two terms as synonymous: “simrahu vahiguru guru vahi, or contemplate ye Vahiguru, the Lord all hail.”

    The earliest use of Vahiguru, in this form, is traceable to Varan by Bhai Gurdas and to Gayand’s hymns in the Guru Granth Sahib. In both it may be said to have occurred contemporaneously, for while no date can be assigned to Bhai Gurdas’ Varan, the work may be assumed to have appeared soon after the compilation of the Scripture in 1604, being so much alive with its spirit and phraseology. Gayand in the course of his lines encomiastic of Guru Ram Das (GG. 1403) made use of Vahiguru as the supreme Name Divine in recognition of the primacy and appeal it had by then come to acquire in the Sikh tradition. In this Savaiyya numbered 11, the term occurs twice as Vah Guru. Earlier in that numbered 6, it is repeated thrice as Vahiguru in the opening line, expressing fervour of devotion. So also in the concluding line of Savaiyya 7. In Savaiyya 12, Vahu Vahu (Wonder, personifying the Lord) signifies the Supreme marvel, embracing the infinitude of the universe. In Savaiyya 13, this name is used twice once as Vahiguru in the opening line and Vah Guru in the last line. In the concluding line of Savaiyya 8, Vahiguru is used thrice, concluding with the interjection Vahi (Hail).

    Some relevant lines from Bhai Gurdas, Varan, may also be reproduced here: vahiguru guru sabadu lai piram piala chupi chabola, putting faith in Vahiguru, the Master’s teaching, the seeker drains in peace and tranquillity the cup of devotion (IV. 17); “paunu guru gursabadu hai vahiguru gur sabadu sunaia, paun—guru is the Master’s word wherethrough he imparted the holy name Vahiguru (VI. 5); vahiguru salahna guru sabadu alae, to laud the Lord let me give utterance to the Master’s Word (IX. 13); satiguru purakh daial hoi vahiguru sachu mantra sunaia, the holy Master in his grace imparted to the seeker the sacred incantation Vahiguru (XI. 3); nirankaru akasu kari joti Sarup anup dikhaia, bed kateb agochara vahiguru gursabadu sunaia, the Formless Lord manifesting himself granted sight of His unique effulgent self and imparted to the seeker the Word Vahiguru, that is beyond the ken of Vedas and the Muslim Scriptures” (XII. 17); vahiguru gurmantra hai japi haumai khoi, Vahiguru is the Master’s incantation.

    By repeating it egoism is cast out (XIII. 2); dharamsal kartarpuru sadh sangati sachkhandu vasaia, vahiguru gur sabadu sunaia, Guru Nanak in the temple at Kartarpur established the Realm Eternal as the holy congregation, and imparted to it the Divine Word Vahiguru (XXIV. 1); sati namu karta purakhu vahiguru vichi ridai samae, let the seeker lodge in his heart the holy Name, the creator immanent, Vahiguru” (XL. 22). In these verses, Vahiguru signifies the supreme name Divine, to which devotion may be offered. It is transcendent and annular of sin and evil, thus combining in itself the ‘attributed’ and the ‘unattributed’ aspects in consonance with the Sikh doctrine voiced in the Scripture. The main point is that by Guru Arjan’s time and after, this name over all others was established as the object of devotion. The term received the final seal in the time of Guru Gobind Singh.

    Vahiguru is for Sikhs the gurmantra (invocatory formula received from the guru) or nam for repetition (silently or aloud, with or without a rosary) and meditation upon the Supreme Reality. Bhai Gurdas in his Varan refers to it variously as japu mantra (invocation for repetition), guru sabadu (the Guru’s Word), sachu mantra (true mantra) and gurmantra. It is also called nam (the Name), and is sometimes compounded as “Satinam-Vahiguru” to be chanted aloud in congregations. Nam japna (repeated utterance of God’s Name, i.e. Vahiguru) is one of the three cardinal moral principles of Sikhism, the other two being kirat karni or honest labour and vand chhakna or sharing one’s victuals with the needy. Since the manifestation of the Khalsa by Guru Gobind Singh in 1699, Vahiguru has been part of the Sikh salutation: Vahiguru ji ka Khalsa, Vahiguru ji ki Fateh (Hail the Khalsa who belongs to the Lord God! Hail the Lord God to whom belongs the victory! ! ). It has since also been the gurmantra imparted formally at initiation to the novitiate by the leader of the Panj Piare administering the rites.

    Bibliography

    1. Sabadarth Sri Guru Granth Sahib. Amritsar, 1959
    2. Gurdas, Bhai, Varan. Amritsar, 1962
    3. Mani Singh, Bhai, Sikhan di Bhagat Mala. Amritsar, 1955
    4. Santokh Singh, Bhai, Sri Gur Pratap Suraj Granth. Amritsar, 1927-35
    5. Sher Singh, Philosophy of Sikhism. Lahore, 1944
    Above adapted from article By G. S. Talib

    http://www.sikhiwiki.org/index.php?title=Waheguru
     
  4. roopk

    roopk
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    Respected Soul Jyot ji,
    It is a nice article , Thank you for your presentation.
     
  5. jssands

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    Well Well.....I believe anything propounded about GURBANI and related topics is devine U never know TO WHOM ITS GOING TO BENEFIT....TO me the article is revealing......Keep it up.

    Hello again Many of us may not KNOW this..........So its never too late for anything Panna 841 in SGGS describes Aaditwaar to Chhanicharwaar ALL DAYS IN A WEEK ARE FINE for us all, thats why SIKHS consider 365 days auspicious just Fateh Bulaao Waheguru ji ka Khalsa Waheguru ji ki FATEH
     
  6. simpy

    simpy
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    ismrau ismir ismir suK pwvau swis swis smwly ]
    ieh loik prloik sMig shweI jq kq moih rKvwly ]1]
    gur kw bcnu bsY jIA nwly ]
    jil nhI fUbY qskru nhI lyvY Bwih n swkY jwly ]1] rhwau ]
    inrDn kau Dnu AMDuly kau itk mwq dUDu jYsy bwly ]
    swgr mih boihQu pwieE hir nwnk krI ik®pw ikrpwly ]2]
     
  7. Harjap Khalsa

    Harjap Khalsa
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    In the following Shabad Gayandh Jee is explaining how he is seeing Waheguru in everything, everybody, everywhere........

    ang-1402/1403

    vwihgurU vwihgurU vwihgurU vwih jIau ]
    kvl nYn mDur bYn koit sYn sMg soB khq mw jsod ijsih dhI Bwqu Kwih jIau ]
    dyiK rUpu Aiq AnUpu moh mhw mg BeI ikMknI sbd Jnqkwr Kylu pwih jIau ]
    kwl klm hukmu hwiQ khhu kaunu myit skY eIsu bMm´ü g´wnu D´wnu Drq hIAY cwih jIau ]
    siq swcu sRI invwsu Awid purKu sdw quhI vwihgurU vwihgurU vwihgurU vwih jIau ]1]6]
    rwm nwm prm Dwm suD buD inrIkwr bysumwr srbr kau kwih jIau ]
    suQr icq Bgq ihq ByKu DirE hrnwKsu hirE nK ibdwir jIau ]
    sMK ck® gdw pdm Awip Awpu kIE Cdm AprMpr pwrbRhm lKY kaunu qwih jIau ]
    siq swcu sRI invwsu Awid purKu sdw quhI vwihgurU vwihgurU vwihgurU vwih jIau ]2]7]
    pIq bsn kuMd dsn ipRA sihq kMT mwl muktu sIis mor pMK cwih jIau ]
    byvjIr bfy DIr Drm AMg AlK Agm Kylu kIAw AwpxY auCwih jIau ]
    AkQ kQw kQI n jwie qIin lok rihAw smwie suqh isD rUpu DirE swhn kY swih jIau ]
    siq swcu sRI invwsu Awid purKu sdw quhI vwihgurU vwihgurU vwihgurU vwih jIau ]3]8]
    siqgurU siqgurU siqguru guibMd jIau ]
    bilih Cln sbl mln Bigo Pln kwn@ kuAr inhklµk bjI fMk cVH¨ dl rivMd jIau ]
    rwm rvx durq dvx skl Bvx kusl krx srb BUq Awip hI dyvwiD dyv shs muK PinMd jIau ]
    jrm krm mC kC huA brwh jmunw kY kUil Kylu KyilE ijin igMd jIau ]
    nwmu swru hIey Dwru qju ibkwru mn gXMd siqgurU siqgurU siqgur guibMd jIau ]4]9]
    isrI gurU isrI gurU isrI gurU siq jIau ]
    gur kihAw mwnu inj inDwnu scu jwnu mMqRü iehY inis bwsur hoie kl´wnu lhih prm giq jIau ]
    kwmu k®oDu loBu mohu jx jx isau Cwfu Dohu haumY kw PMDu kwtu swDsMig riq jIau ]
    dyh gyhu iqRA snyhu icq iblwsu jgq eyhu crn kml sdw syau idRVqw kru miq jIau ]
    nwmu swru hIey Dwru qju ibkwru mn gXMd isrI gurU isrI gurU isrI gurU siq jIau ]5]10]



    this shabad also tend to open the eyes towards the truth- Satguru, Waheguru, God- all the same.
     
  8. Harjap Khalsa

    Harjap Khalsa
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    Following is the English translations for the Shabad from Sikhi To The Max:

    Waahay Guru, Waahay Guru, Waahay Guru, Waahay Jee-o.
    You are lotus-eyed, with sweet speech, exalted and embellished with millions of companions. Mother Yashoda invited You as Krishna to eat the sweet rice.
    Gazing upon Your supremely beautiful form, and hearing the musical sounds of Your silver bells tinkling, she was intoxicated with delight.
    Death's pen and command are in Your hands. Tell me, who can erase it? Shiva and Brahma yearn to enshrine Your spiritual wisdom in their hearts.
    You are forever True, the Home of Excellence, the Primal Supreme Being. Waahay Guru, Waahay Guru, Waahay Guru, Waahay Jee-o. ||1||6||
    You are blessed with the Lord's Name, the supreme mansion, and clear understanding. You are the Formless, Infinite Lord; who can compare to You?
    For the sake of the pure-hearted devotee Prahlaad, You took the form of the man-lion, to tear apart and destroy Harnaakhash with your claws.
    You are the Infinite Supreme Lord God; with your symbols of power, You deceived Baliraja; who can know You?
    You are forever True, the Home of Excellence, the Primal Supreme Being. Waahay Guru, Waahay Guru, Waahay Guru, Waahay Jee-o. ||2||7||
    As Krishna, You wear yellow robes, with teeth like jasmine flowers; You dwell with Your lovers, with Your mala around Your neck, and You joyfully adorn Your head with the crow of peacock feathers.
    You have no advisors, You are so very patient; You are the Upholder of the Dharma, unseen and unfathomable. You have staged the play of the Universe with joy and delight.
    No one can speak Your Unspoken Speech. You are pervading the three worlds. You assume the form of spiritual perfection, O King of kings.
    You are forever True, the Home of Excellence, the Primal Supreme Being. Waahay Guru, Waahay Guru, Waahay Guru, Waahay Jee-o. ||3||8||
    The True Guru, the True Guru, the True Guru is the Lord of the Universe Himself.
    Enticer of Baliraja, who smothers the mighty, and fulfills the devotees; the Prince Krishna, and Kalki; the thunder of His army and the beat of His drum echoes across the Universe.
    The Lord of contemplation, Destroyer of sin, who brings pleasure to the beings of all realms, He Himself is the God of gods, Divinity of the divine, the thousand-headed king cobra.
    He took birth in the Incarnations of the Fish, Tortoise and Wild Boar, and played His part. He played games on the banks of the Jamunaa River.
    Enshrine this most excellent Name within your heart, and renounce the wickedness of the mind, O Gayand the True Guru, the True Guru, the True Guru is the Lord of the Universe Himself. ||4||9||
    The Supreme Guru, the Supreme Guru, the Supreme Guru, the True, Dear Lord.
    Respect and obey the Guru's Word; this is your own personal treasure - know this mantra as true. Night and day, you shall be saved, and blessed with the supreme status.
    Renounce sexual desire, anger, greed and attachment; give up your games of deception. Snap the noose of egotism, and let yourself be at home in the Saadh Sangat, the Company of the Holy.
    Free your consciousness of attachment to your body, your home, your spouse, and the pleasures of this world. Serve forever at His Lotus Feet, and firmly implant these teachings within.
    Enshrine this most excellent Name within your heart, and renounce the wickedness of the mind, O Gayand. the Supreme Guru, the Supreme Guru, the Supreme Guru, the True, Dear Lord. ||5||10||
     
  9. Harjap Khalsa

    Harjap Khalsa
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    Following is the Punjabi translations for the Shabad :

    Bhai Sahib Singh Ji:

    vwh vwh! hy ipAwry! hy gurU! sdky! qyry kml vrgy nyqR hn, (myry vwsqy qW qUM hI hYN ijs ƒ) mW jsoDw AwKdI sI—‘hy lwl (Aw), dhIN cwaul Kw [’ jdoN qUM Kyf mcwauNdw sYN, qyrI qVwgI dI Cxkwr dI Avwz pYNdI sI, qyry A`q sohxy muKVy ƒ vyK ky (mW jsoDw) qyry ipAwr ivc mgn ho jWdI sI [(hy BweI!) kwl dI klm qy hukm (gurU dy hI) h`Q ivc hn [ d`so, kaux (gurU dy hukm ƒ) imtw skdw hY? iSv qy bRhmw (gurU dy b^Sy hoey) igAwn qy iDAwn ƒ Awpxy ihrdy ivc Dwrn krnw cwhuMdy hn [ hy gurU! qUM Acrj hYN, qUM siq-srUp hYN, qUM At`l hYN, qUM hI l`CmI itkwxw hYN, qUM hI Awid purKu hYN qy sdw-iQr hYN [6[hy siqgurU! qyrw hI nwm ‘rwm’ hY, qy itkwxw au~cw hY [ qUM su`D igAwn vwlw hYN, Awkwr-rihq hYN, byAMq hYN [ qyry brwbr dw kOx hY? hy gurU! qUM Afol ic`q vwlw hYN [ (myry vwsqy qW qUM hI hYN ijs ny) Bgq (pRhlwd) dI ^wqr (nrisMG dw) rUp DwirAw sI, qy hrxwKS ƒ nhuMAW nwl cIr ky mwirAw sI [ hy siqgurU! (myry vwsqy qW qUM hI auh hYN ijs dy) sMK, ck®, gdw qy pdm (icMnH hn); (myry vwsqy qW qUM hI auh hYN ijs ny) Awp Awpxy Awp ƒ (bwvn-rUp) Cl bxwieAw sI [ qUM byAMq pwrbRhm (dw rUp) hYN, qyry aus rUp ƒ kOx pCwx skdw hY? hy gurU [ qUM Ascrj hYN, qUM At`l hYN, qUM hI l`CmI dw itkwxw hYN, qUM Awid purK hYN, qy sdw-iQr hYN [2[7[ hy siqgurU! (myry vwsqy qW) pIly bsqRW vwlw (ik®Sn) qUM hI hYN, (ijs dy) kuMd vrgy ic`ty dMd hn, (jo) AwpxI ipAwrI (rwDkw) dy nwl hY; (ijs dy) gl ivc mwlw hY, mor dy KMBW dw muktu (ijs ny) Awpxy msqk auqy cwh nwl (pihinAw hY) [ qUM bVw DIrj vwlw hYN, qYƒ slwhkwr dI loV nhIN, qUM Drm-srUp hYN, Al`K qy AgMm hYN, ieh swrw Kyl qUM (hI) Awpxy cwau nwl ricAw hY [ (hy gurU!) qyrI kQw kQn qoN pry hY, khI nhIN jw skdI, qUM iqMnW lokW ivc rm irhw hYN [ hy SwhW dy Swh! qUM AwpxI ie`Cw nwl ieh (mnu`K)-rUp DwirAw hY, hy gurU! qUM Acrj hYN, siq-srUp hYN, At`l hYN, qUM hI lkSmI dw Awsrw hYN, Awid purK hYN qy sdw-iQr hYN [3[8[ siqgurU goibMd-rUp hY [ (myry vwsqy qW) siqgurU hI hY (auh) ijs ny rwjw blI ƒ CilAw sI, Awp AhMkwrIAW dw mwn qoVn vwly hn, BgqI dw Pl dyx vwly hn [ (myry vwsqy qW) gurU hI kwnH kumwr hY [ (Awp ivc) koeI klµk nhIN hY, Awp dw fMkw v`j irhw hY, sUrj qy cMdRmw dw dl Awp dI hI soBw vDwaux leI cVHdw hY [ Awp Akwl purK dw ismrn krdy hn, pwpW dy dUr krn vwly hn, sB QweIN suK pYdw krn vwly hn, swry jIAW ivc Awp hI hn, Awp hI dyviqAW dy dyvqw hn [ Aqy (myry vwsqy qW) hzwrW mUMhW vwlw SySnwg BI Awp hI hn [ (myry vwsqy qW goibMd-rUp siqgurU hI hY auh) ijs ny m`C k`C qy vrwh dy jnm lY ky keI kMm kIqy, ijs ny jmunw dy kMFy au~qy gyNd dI Kyf KyfI sI [ hy gXMd dy mn! (ies siqgurU dw) sRySt nwm ihrdy ivc Dwr qy ivkwr C`f dyh; ieh gurU auhI goibMd hY [4[9[ siqgurU hI sdw-iQr hY [ (hy mn!) siqgurU dw bcn mMn, iehI nwl inBx vwlw ^zwnw hY; inScw kr ky mMn ik iehI mMqR hY (ijs nwl qYƒ) idn rwq suK hoieAw qy qUM au~cI pdvI pw leyNgw [ kwm, kRoD, loB, moh Aqy jxy Kxy nwl T`gI krnI C`f dyh; haumY dI PwhI (BI) dUr kr qy swD sMgiq ivc ipAwr pw [ ieh srIr, Gr, iesqRI dw ipAwr, ieh (swrw) sMswr mn dI (hI) Kyf hY [ (siqgurU dy) crn kmlW dw ismrn kr, (AwpxI) miq ivc iehI Bwv idRVH kr [ hy gXMd dy mn! (siqgurU dw) sRySt nwm ihrdy ivc Dwr qy ivkwr C`f dyh; siqgurU (hI) sdw-iQr hY [5[

    so hukm hY: ismrn dw, aus dy ismrn dw jo srv ivAwpk hY[
     

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