Mool Mantar : As I See It

[Sikh News Reporter]

Mool Mantar : As I See It

ੴ one who is
ਸਤਿ ਨਾਮੁ truely identified as
ਕਰਤਾ ਪੁਰਖੁ human being by his deeds
ਨਿਰਭਉ confident
ਨਿਰਵੈਰੁ unbiased
ਅਕਾਲ ਮੂਰਤਿ stable when circumstances change
ਮੂਰਤਿ ਅਜੂਨੀ stable when the enemies within (lust,greed etc.)strike
ਸੈਭੰ who builds the strength from within
ਗੁਰ ਪ੍ਰਸਾਦਿ by the grace of the attributes

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[spnadmin]

Most respected Newsmaker ji

I went back to the original site to see if there was a larger explanation for this translation. There was not.

It is on a Sikhnet discussion thread -- and someone expressed the idea that we all read Gurbani as per our understanding. Which is true. But that does not mean that we SHOULD allow our understanding to stand on equal footing with an understanding as per Gurmat.

I find this translation to be an example of manmatth not gurmatth, as it is focused on the thoughts of a human framing the shabad in terms of one individual human experience instead of coming to terms with the point of the Mool Mantar, which is to guide us to frame our lives in terms of the Divine experience.

Another thought as well. When I read so much clamor about THE IMPORTANCE for young Sikhs and new Sikhs to LEARN GURMUKHI or forever be grounded in ignorance )) I can only wonder why words like ਨਿਰਭਉ and ਨਿਰਵੈਰੁ are grossly mistranslated. How does that help anyone?


However, there is a good discussion going on Sikhnet about this. The discussion is more interesting and informative than this manmatt translation.

 

[Archived_Member16]

SPECIAL NOTE:

The following two sources are used by Sri Darbar Sahib Ji / SGPC to explain the daily HUKAMNAMA in Punjabi & English on the internet: Today's Hukamnama From Sri Darbar Sahib Sri Amritsar.

Punjabi meaning /explanation: PAGE 1 - Punjabi Translation of Siri Guru Granth Sahib (Sri Guru Granth Darpan).
ਸ੍ਰੀ ਗੁਰੂ ਗਰੰਥ ਦਰਪਨ। ਟੀਕਾਕਾਰ: ਪ੍ਰੋਫੈਸਰ ਸਾਹਿਬ ਸਿੰਘ। Sri Guru Granth Darpan: Punjabi translation of Sri Guru Granth Sahib along with commentary and word meanings by Professor Sahib Singh

English Translation: Sri Guru Granth Sahib - English Translation
The Khalsa Consensus Translation presented here is regarded by some Sikh scholars as being among the finest and most accurate English translation currently available. The author, Singh Sahib Dr. Sant Singh Khalsa has faithfully attempted to follow the original Gurmukhi text as closely as possible and maintain accuracy in page breaks and the numbering notations found in Sri Guru Granth Sahib.

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MOOL MANTRA

ੴ ਸਤਿਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ
ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰਪ੍ਰਸਾਦਿ ॥ (sggs 1).

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Both "Mool" (also spelt Mul) and "Mantra" are Sanskrit words — "Mool" simply meaning "Root" (or Source, Main, Chief, Primordial etc.); and Mantra simply meaning "incantation" (or magic chant etc.). Hence Mool Mantra (or Moolmantar etc.) means Root-Mantra. 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 is summed up in the Mool Mantra. Revealed by Baabaa Nanak, it's the commencing or opening (first) composition of Sri Guru Granth Sahib (SGGS). Hence it's also called Manglaacharan (remembrance of God) or invocation. It also appears (in full or short form) before the commencement of most of the Raagas within the SGGS. The Mool Mantra is said to encapsulates the Essence of Baabaa Nanak's Message, thus it's the heart of the Sikh-Thought. Bhai Gurdaas Jee in his Vaar (Vaar 3, Paurhee 49) provides us with more explanation of the Mool Mantra.

• ਏਕਾ ਏਕੰਕਾਰ ਲਿਖ ਦਿਖਾਲਿਆ ॥ ਊੜਾ ਓਅੰਕਾਰ ਪਾਸ ਬਹਾਲਿਆ ॥ ਸਤਿਨਾਮ ਕਰਤਾਰ ਨਿਰਭਉ ਭਾਲਿਆ ॥ ਨਿਰਵੈਰਹੁ ਜੈਕਾਰੁ ਅਜੂਨਿ ਅਕਾਲਿਆ ॥ ਸੱਚ ਨੀਸਾਣ ਅਪਾਰ ਜੋਤ ਉਜਾਲਿਆ ॥ ਪੰਚ ਅੱਖਰ ਉਪਕਾਰ ਨਾਮ ਸਮ੍ਹਾਲਿਆ ॥ ਪਰਮੇਸ਼ਰ ਸੁਖ ਸਾਰ ਨਦਰਿ ਨਿਹਾਲਿਆ ॥ ਨਉ ਅਮਗ ਸੁੰਨ ਸ਼ੁਮਾਰ ਸੰਗ ਨਿਰਾਲਿਆ ॥ ਨੀਲ ਅਨੀਲ ਵਿਚਾਰ ਪਿਰਮ ਪਿਆਲਿਆ ॥੧੫॥: Ekaa ekankaar likh dikhaaliaa. Oorraa oua(n)kaar paas behaaliaa. sathinaam karathaar nirabho bhaaliaa. Niravairahu jaikaar ajoon akaaliaa. Saach neesaan apaar jot oujaaliaa. Panch aakhar oupakaar naam samhaaliaa. Parameshar sukh saar nadar nihaaliaa. Naou amag sunn shumaar sang niraaliaa. Neel aneel vichaar piram piaaliaa ||੧੫||: By writing 1 (One) in the beginning, it has been shown that Ekankaar, God, who subsumes all forms in Him is only one (and not two or three). Urha, the first Gurmukhi letter, in the form of Oankaar shows the world controlling power of that one Lord. That Lord has been understood as the True-Name, Creator and the Fearless One. He is devoid of rancour, beyond time and free from the cycle of transmigration. Hail the Lord! His mark is truth and He shines in bright effulgent flame. Five letters (1 Oankar) are altruists; they have in them the power of the person of the Lord. The individual, understanding their import becomes blest with graceful glance of God who is the essence of delights. As the numerals from one to nine adding zero with them reach to the infinite count. The persons who quaff the cup of love from their beloved become master of infinite powers ||15|| (Bhai Gurdaas Jee, Vaar 3, Paurhee 49).

Apparently, the Mool Mantra is the most condense, brief, intricate and comprehensive composition indeed! Being the basis of the entire Sikh theology, the rest of the SGGS is said to be an elaboration or expansion of the Mool Mantra. In other words, rest of the Bani (1430 pages of the SGGS) are efforts to explicate the Mool Mantra. The Mool Mantra has nine statements. A small attempt is made here to reflect upon each statement separately. These nine statements are as follows:

1. ੴ : Ik Oankaar
2. ਸਤਿਨਾਮ: Satnaam
3. ਕਰਤਾ ਪੁਰਖ: Kartaa Purakh
4. ਨਿਰਭਉ: Nirbhayu
5. ਨਿਰਵੈਰੁ: Nirvairu
6. ਅਕਾਲ ਮੂਰਤਿ: Akaal Moorati
7. ਅਜੂਨੀ: Ajoonee
8. ਸੈਭੰ: Saibhang
9. ਗੁਰਪ੍ਰਸਾਦਿ: Gur Prasaadi

1. ੴ : Ik Oankaar
In addition to "Ik Oankaar", it can also be seen written in English as Ek Onkaar, Ek Onkar, Ek Ongkaar, Ek or Ik Omkaar or Ekankaar, Ek Aumkaar, Ek-Onm-Kaar, and so on. This first statement of the "Mool Mantra" is made of three syllables— "1" , "Oan" and "Kaar". "1" ("Ik" in Punjabi and "Ek" in Sanskrit) refers to the numerical figure "1";"Oan" refers to God (Transcendent, Absolute, Non-dual Reality); "Kaar" refers to that which pervades everything uniformly and ceaselessly (One Omnipresence, Omnipotence and Omniscience, One Transcendent Absolute Reality, One Indivisible, One but only One God, etc.). It also means "the One who does" (Doer, Immanent etc.). This statement highlights the Sikh belief that God is One and only One (unalloyed monotheism). As Bhai Gurdaas Jee explains in his Vaar "By writing 1 (one) in the beginning, it has been shown that Ekankaar, God, who subsumes all forms in Him is only One (and not two or three)". This is negation of duality, which implies absoluteness of God's being. God being the Absolute, it also implies that it is not possible to attain Spiritual Knowledge unless a person has the necessary insight. The mind (Haume) has to surrender to get insight into Supreme Absolute Power.



Clearly, Baabaa Nanak's concept of God was based on his firm conviction in the Unity of God. This was also in contrast to the polytheism traditions of the Indian society. What's more, during his time (even today!), the lower castes as well as women were not entitled to benefit from Spiritual Enlightenment through reciting Mantras for meditation, reading scriptures, conducting religious ceremonies etc. His firm conviction in the Unity of God (unadulterated monotheism) departed from old traditions, making everyone entitled to Spiritual Enlightenment (regardless of caste, creed, race or gender). Baabaa Nanak has reiterated this negation of duality and his unshakable belief and conviction in the Unity of God in various ways in his other compositions in rest of the SGGS.

• ਸਾਹਿਬੁ ਮੇਰਾ ਏਕੋ ਹੈ ॥ ਏਕੋ ਹੈ ਭਾਈ ਏਕੋ ਹੈ ॥: Saahib meraa eko hai. Eko hai bhaaee eko hai: My Lord is One; He is the One and Only; O brother, He is the One alone (sggs 350).
• ਸਭ ਮਹਿ ਸਾਚਾ ਏਕੋ ਸੋਈ ॥: Sabh mahi sachaa eko soyee: The One True Lord abides in all (sggs 1350).
• ਬ੍ਰਹਮੁ ਦੀਸੈ ਬ੍ਰਹਮੁ ਸੁਣੀਐ ਏਕੁ ਏਕੁ ਵਖਾਣੀਐ ॥ ਆਤਮ ਪਸਾਰਾ ਕਰਣਹਾਰਾ ਪ੍ਰਭ ਬਿਨਾ ਨਹੀ ਜਾਣੀਐ ॥: Brahm deesai Brahm suneeyai ek ek vakhaaneeyai. Aatam pasaaraa karan haaraa parabh binaa nahee jaaneeyai: The One Unique Reality is seen everywhere, the Unstruck Celestial Music is heard everywhere, the One Creator is present in all creation; there is none else than He Himself everywhere (sggs 846).
• ਤੇਰੇ ਨਾਮ ਅਨੇਕਾ ਰੂਪ ਅਨੰਤਾ ਕਹਣੁ ਨ ਜਾਹੀ ਤੇਰੇ ਗੁਣ ਕੇਤੇ ॥: Tere naam anekaa roop anantaa kahan na jaahee tere gun kete: Your Names are so many, and Your manifestations are endless. No one can tell how many Glorious Virtues You have (sggs 358).
• ਏਕੋ ਹਰਿ ਰਵਿਆ ਸ੍ਰਬ ਥਾਇ: Eko hari raviaa sarab thaai: The One God is permeating and pervading all places (sggs 1177).
• ਆਸਾ ਬਾਣੀ ਸ੍ਰੀ ਨਾਮਦੇਉ ਜੀ ਕੀ ਏਕ ਅਨੇਕ ਬਿਆਪਕ ਪੂਰਕ ਜਤ ਦੇਖਉ ਤਤ ਸੋਈ ॥ ਮਾਇਆ ਚਿਤ੍ਰ ਬਚਿਤ੍ਰ ਬਿਮੋਹਿਤ ਬਿਰਲਾ ਬੂਝੈ ਕੋਈ ॥੧॥ ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਗੋਬਿੰਦ ਬਿਨੁ ਨਹੀ ਕੋਈ ॥ ਸੂਤੁ ਏਕੁ ਮਣਿ ਸਤ ਸਹੰਸ ਜੈਸੇ ਓਤਿ ਪੋਤਿ ਪ੍ਰਭੁ ਸੋਈ ॥੧॥ ਰਹਾਉ ॥ ਜਲ ਤਰੰਗ ਅਰੁ ਫੇਨ ਬੁਦਬੁਦਾ ਜਲ ਤੇ ਭਿੰਨ ਨ ਹੋਈ ॥ ਇਹੁ ਪਰਪੰਚੁ ਪਾਰਬ੍ਰਹਮ ਕੀ ਲੀਲਾ ਬਿਚਰਤ ਆਨ ਨ ਹੋਈ ॥੨॥ ਮਿਥਿਆ ਭਰਮੁ ਅਰੁ ਸੁਪਨ ਮਨੋਰਥ ਸਤਿ ਪਦਾਰਥੁ ਜਾਨਿਆ ॥ ਸੁਕ੍ਰਿਤ ਮਨਸਾ ਗੁਰ ਉਪਦੇਸੀ ਜਾਗਤ ਹੀ ਮਨੁ ਮਾਨਿਆ ॥੩॥ ਕਹਤ ਨਾਮਦੇਉ ਹਰਿ ਕੀ ਰਚਨਾ ਦੇਖਹੁ ਰਿਦੈ ਬੀਚਾਰੀ ॥ ਘਟ ਘਟ ਅੰਤਰਿ ਸਰਬ ਨਿਰੰਤਰਿ ਕੇਵਲ ਏਕ ਮੁਰਾਰੀ ॥੪॥੧॥: Aasaa baanee sree Naamadeou jee kee: Ek anek biaapak poorak jatt dekho tatt soee. Maya chitr bachitr bimohit biralaa boojhai koee ||1|| Sabh Gobind hai sabh Gobind hai Gobind bin nahee koyee. Soot ek man sat sahans jaise ot pot prabh soee ||1|| Rahaaou || Jal trang ar phen budbudaa jal te bhinn na hoyee. Ih parpanch paarbrahm kee leelaa bichrat aan na hoyee ||2|| Mithiya bharam ar supan manorath sat padaarath jaaniaa. Sukirat manasaa gur oupadesee jaagat hee man maaniaa ||3|| Kahat Naamadeou har kee rachanaa dekhahu ridai beechaaree. Ghat ghat antari sarab niranti keval ek muraaree ||4||1||: Aasaa baanee sree Naamadeou jee kee: In the one and in the many, God is pervading and permeating; wherever I look, there He is. (But) a rare person understands this (ਭੇਦ), because (generally the Jeeva - the individual beings) are fascinated (deluded) by the Maya's colorful imagery. ||1|| God is All (i.e., everywhere and everything), God is All (i.e., everywhere and everything); without God, there is nothing at all. As one thread holds hundreds and thousands of beads, So is (God) woven into All (i.e., everywhere and everything). ||1||Pause|| The waves of the water, the foam and bubbles, are not distinct from the water. (Similarly) this manifested world is the Play (Leelaa) of the Supreme Being; reflecting upon it, we find that it is not different from Him. ||2|| (Watching this Leelaa) the man believes worldly objects (ਪਦਾਰਥ) to be True (permanent, etc.), but they are like objects (ਪਦਾਰਥ) seen in the dream (i.e., untrue) - "ਮਿਥਿਆ ਭਰਮੁ " (Mitthiyaa Bharam). Un to whom the Guru bestows Good Understanding (ਭਲੀ ਸਮਝ), his mind stands awakened (from delusion, untruth, "ਮਿਥਿਆ ਭਰਮੁ", etc.), and his mind accepts this (that the worldly objects are Mithiya, unreal, impermanent, etc.). ||3|| Says Naam Dev, reflect upon this in your heart that this is the Creation of the Lord. In each and every heart, and deep within the very nucleus of all, is the One God (i.e., in this entire Creation, only One Lord pervades in everyone and everywhere). ||4||1|| (sggs 485).
• ਓਅੰਕਾਰਿ ਸਭ ਸ੍ਰਿਸਟਿ ਉਪਾਈ ॥: Onkaar sabh srisatti upaaee: The One Universal God created the entire Universe (sggs 1061).
• ਤੂੰ ਸਾਝਾ ਸਾਹਿਬੁ ਬਾਪੁ ਹਮਾਰਾ ॥: Toon saajhaa saahib baap hamaaraa: O Universal God, You are the Father of all (sggs 97).
• ਏਕੁ ਪਿਤਾ ਏਕਸ ਕੇ ਹਮ ਬਾਰਿਕ ਤੂ ਮੇਰਾ ਗੁਰ ਹਾਈ ॥: The One God is our Father; we all are the children of the One God (sggs 611).
• ਸਭੁ ਜਗੁ ਫਿਰਿ ਮੈ ਦੇਖਿਆ ਹਰਿ ਇਕੋ ਦਾਤਾ ॥: Sabh jag fir mai dekhiaa har iko daataa: Roaming over the entire world, I have seen the One God is the only Giver (sggs 510).
• ਜਿਉ ਪਸਰੀ ਸੂਰਜ ਕਿਰਣਿ ਜੋਤਿ ॥ ਤਿਉ ਘਟਿ ਘਟਿ ਰਮਈਆ ਓਤਿ ਪੋਤਿ ॥: Jiyu pasaree sooraj kirin joti. Tiou ghat ghat Ramayeeyaa oti poti: Just as the light of the sun's rays spread out, the Lord permeates each and every heart, through and through (sggs 1177).
• ਹਭ ਸਮਾਣੀ ਜੋਤਿ, ਜਿਉ ਜਲ ਘਟਾਊ ਚੰਦ੍ਰਮਾ ॥: Habh smaanee joti jiyu jal ghataayoo chandramaa: God's Light is permeating all, like the moon reflected in all the waters of the pitchers (sggs 1099).
• ਨਾਨਕ ਨਾਮੁ ਧਿਆਈਐ ਸਭਨਾ ਜੀਆ ਕਾ ਆਧਾਰੁ ॥: Nanak naam dhiaaeeai sabhnaa jeeaa kaa aadhaar: O Nanak, meditate on the Divine Naam, the Support of all beings (sggs 29).
• ਏਕ ਨੂਰ ਤੇ ਸਭੁ ਜਗੁ ਉਪਜਿਆ ਕਉਨ ਭਲੇ ਕੋ ਮੰਦੇ ॥੧॥: Ek noor te sabh jagu upjiaa kaoun bhale ko mande ||1||: From this One Light, the entire universe has welled up. So who is good, and who is bad? ||1|| (sggs 1349).
• ਨਾਰਾਇਣ ਘਟਿ ਘਟਿ ਪਰਗਾਸ ॥: Naaraain ghatt ghatt paragaas: God illumines each and every heart (sggs 868).

Thus, "Ik Oankaar" (ੴ ) represents in its symbolism, as well as in its syllabic-significance, not only the manifest world of plurality (Sarguna or Immanent aspect), but also its Substratum (or "Adhaar"), the Unmanifest, Non-dual Reality (Transcendent or Nirguna aspect). If all this is "Ik Oankaar" or if God is One and only One, then, subjectively, "Ik Oankaar" must necessarily represent not only the matter-envelopments in us, but also the Spiritual Factor behind it all. Non-duality is the state and it implies that one spontaneously sees everything as one's own Self. If it's only limited to our words, then it has no meaning. It has to be brought into our lives. This state can be experienced within, if we choose to be enlightened. It's not an accidental happening.

• ਤਿਸਹਿ ਧਿਆਵਹੁ ਮਨ ਮੇਰੇ ਸਰਬ ਕੋ ਆਧਾਰੁ ॥: Tisahi dhiaavahu manu mere sarab ko aadhaar: O my mind, meditate on the One who's the Substratum of all (sggs 51).
• ਜੋ ਦੀਸੈ ਸੋ ਤੇਰਾ ਰੂਪ ॥: Jo deesai so taeraa roop: Whatever is seen, O God, is Your form (sggs724).

By placing the numerical figure"1" in the front, Baabaa Nanak also made it clear that the contents or the "Upadesa" (advice, religious instructions, teachings, Self-knowledge etc. ) of the SGGS are equal ("Saajhaa") to not only man and woman, but also to all segments of the society (all four Varnas or the entire human family). Besides Mool Mantra there is an another term — Beej Mantra (Seed Mantra) — that occurs in the composition known as "Sukhmani" (Pearl of Peace) of Sri Guru Arjan Dev Jee, which further emphasizes this point (i.e., in "Gurmat" there is no distinction of gender or there is no room for practicing Jaat-Paat). To put it otherwise, the message or wisdom of the SGGS is meant for the whole humanity. However, in our narrow thinking, at times some of us (Sikhs) forget this and instead impose limits on as to who can come to seek the wisdom of the SGGS!

• ਖਤ੍ਰੀ ਬ੍ਰਾਹਮਣ ਸੂਦ ਵੈਸ ਉਪਦੇਸੁ ਚਹੁ ਵਰਨਾ ਕਉ ਸਾਝਾ ॥: Khatree braahaman sood vais oupadesa chahu varanaa kaou saajhaa: The four Varnas - the Kshatriya, Brahmins, Soodras and Vaishyas - are equal in respect to the Upadesa (advice, religious instructions, teachings, Self-knowledge etc.) (sggs 747).
• 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).
• ਚਹੁ ਵਰਨਾ ਕਉ ਦੇ ਉਪਦੇਸੁ ॥ ਨਾਨਕ ਉਸੁ ਪੰਡਿਤ ਕਉ ਸਦਾ ਅਦੇਸੁ ॥: chahu varanaa kaou de oupades. Nanak ous pandit kaou sadaa ades: The one who teaches all four Varnaas, O Nanak, to such a Pandit, I bow in salutation forever (sggs 274).
  

The root of "Oankaar" is traceable to the sacred syllable "Om" (also written as "AUM") of the Vedic religion. So it is especially elaborated upon in the Vedas. For example, the Atharva Veda (Mandukay Upanishad) and the Yajur Veda (Taittiriya Upanishad) define it as follows:

• Hari Om. Om-ity-etad-aksharam-idam sarvam, tasyopavyakhyanam bhutam bhavad bhavishyaditi sarvam-omkara eva. Yaccanyat trikalatitam tadapy omkara eva.: Harihi Om. Om - This syllable is this whole (universe). Its further explanation is: All that is past, present and future, verily, is Omkaar. And whatever else there is, beyond the threefold division of time - that also is truly Omkaar (Mandukay Upanishad 1).
• Oankaar paadsho vidyat paadaa maatraa na ssamsayah; Oankaar paadsho jnyatwa na kinchidipi chintayet: The Omkaar syllable should be known quarter by quarter. There is no doubt, indeed, that the quarters are the same as the letters. Having grasped (understood) thus the full significance of Omkaar, one should not think of anything else of (Mandukay Upanishad, Agama Prakarana 24).
• Om iti Braham. Om itidam sarvam: Om is the Absolute Reality. All this (the entire universe) is Om (Taittiriya Upanishad I-8).

2. ਸਤਿਨਾਮ: Satnaam




The Naam translates as Name. The Name of God ("Ik Oankaar") is "Sat" (True, Truth, Existence, Beginningless), meaning that which just is — true in three times: past, present and future (i.e., Eternal). The term "Sat" comes from the Sanskrit word "Satya". God's Name is Truth. Hence, "Satnaam" (also spelt Satnam) refers to the Eternal "Ik Oankaar", which is Truth as well as Existence — True in the past, True now and will be True in the future (or the One without beginning, middle or end). The point to note here is that the Name (Naam) and the object signified by the Name are one and the same! Therefore, simply put, Naam is God's Word or the Divine Essence. He is reached by constantly reflecting on Truth.

• ਨਿਰਭਉ ਨਿਰੰਕਾਰੁ ਸਤਿ ਨਾਮੁ ॥: Nirabhou nirankaar sat naam: The fearless, formless Lord - the Name is Truth (sggs 998).
• ਸਤਿ ਨਾਮੁ ਪ੍ਰਭ ਕਾ ਸੁਖਦਾਈ ॥: Sat naam prabh kaa sukhadaaee: The True Name of God is the Giver of peace (sggs 284).
• ਸਤਿ ਨਾਮੁ ਤੇਰਾ ਪਰਾ ਪੂਰਬਲਾ ॥: Sat naam teraa paraa poorabalaa: "Sat Naam" is Your perfect, primal Name (sggs 1083).
• ਅੰਮ੍ਰਿਤ ਸਬਦੁ ਅੰਮ੍ਰਿਤ ਹਰਿ ਬਾਣੀ ॥: Amrit sabad amrit har Bani: The Shabad is Amrit; the Lord's Bani is Amrit (sggs 119).
• ਆਖਣੁ ਸੁਨਣਾ ਤੇਰੀ ਬਾਣੀ ॥: Aakhan sunanaa teree Bani: (O Lord) I speak and hear the Bani of Your Word (sggs 1125).
• ਪਾਰਬ੍ਰਹਮ ਗੁਰਦੇਵ ਸਦਾ ਹਜੂਰੀਐ ॥: paarubrehum gurudhaev sudhaa hujooreeai: O Supreme God, Divine Guru, You are always with me, ever-present (sggs 709).

In other words, the Infinite and the Eternal "Ik Oankaar" is not there yonder and at some other time or something to be known after death. It's Here and Now ("Haajraa Hajoor"). Each moment (or breath) is an opportunity given to us to live as the "Ik Oankaar". Most of us miss it because either we live in the past (which is dead) or in the unknown future (the womb of time).

3. ਕਰਤਾ ਪੁਰਖ: Kartaa Purakh



"Kartaa" refers to Creator, Doer or Creative Being. The word "Purakh" has many meanings. But, in the SGGS it primarily indicates the Transcendental Reality or the Supreme Being that is Omnipresent, Omnipotent and Omniscient (Intelligent Conscious). The entire creation is pervaded with this Infinite, Timeless, Universal Truth.

• ਤੂੰ ਆਦਿ ਪੁਰਖੁ ਅਪਰੰਪਰੁ ਕਰਤਾ ਜੀ ਤੁਧੁ ਜੇਵਡੁ ਅਵਰੁ ਨ ਕੋਈ ॥: Toon aad purakh aparanpar karataa jee tudh jevad avar na koee: You are the Primal Being, the Most Wonderful Creator. There is no other as Great as You (sggs 11).
• ਰੇ ਮਨ ਮੇਰੇ ਤੂੰ ਤਾ ਕਉ ਸੇਵਿ ॥ ਆਦਿ ਪੁਰਖ ਅਪਰੰਪਰ ਦੇਵ ॥: Re man mere toon taa kaou sev. Aad purakh aparanpar dev: O my mind, serve Him; He is the Primal Being, the Infinite Divine Lord (sggs 187).
• ਏਕੋ ਪੁਰਖੁ ਏਕੁ ਪ੍ਰਭੁ ਜਾਤਾ ਦੂਜਾ ਅਵਰੁ ਨ ਕੋਈ ॥: Eko purakh ek prabh jaataa doojaa avar na koee: They (Gurmukhs) realize the One Primal Being, the One Lord. There is no other at all (sggs 1259).
  

4. ਨਿਰਭਉ: Nirbhayu



"Bhayu" means fear, and "Nir"means without (or devoid of). Hence, the "Ik Oankaar" is without fear. Why is He devoid of fear? Duality (Doojaa Bhaav, two-ness or the notion of "others") gives rise to fear. In other words, not being subject to any other being, and not being subject to needs, He is fearless. As revealed by Baabaa Nanak here, there is no duality in the Absolute "Ik Oankaar"; for He Himself is Immanent in every particle. Hence, He is without fear, and He is all Bliss (Anand).

• ਤੁਮ ਗਾਵਹੁ ਮੇਰੇ ਨਿਰਭਉ ਕਾ ਸੋਹਿਲਾ ॥: Tum gaavahu mere nirabhou kaa sohilaa: Sing the Songs of Praise of my Fearless Lord (sggs 12).
• ਆਨਦ ਰੂਪੁ ਸਭੁ ਨਦਰੀ ਆਇਆ ॥: Anad roop sabh nadaree aaeiaa: I see God, the source of Bliss, everywhere (sggs 801).
• ਨਿਰਭਉ ਨਿਰੰਕਾਰੁ ਦਇਅਲੀਆ ॥: Nirabho nirankaar daialeeaa: The Lord is fearless, formless and merciful (sggs 1004).

5. ਨਿਰਵੈਰੁ: Nirvairu



"Vair" means enmity, hostility, hate or ill-will, vengeance etc. "Nir" means without (or devoid of). Thus, the "Ik Oankaar" is without hate or enmity. Why? As discussed before, God is without a second (Non-dual). Then against whom is He to have "Vair"? All divisions and differences are created by the self-erected walls such as the body-mind-intellect personality (Haume), which, in its own delusion, feels for itself a separate entity or individual. But the "Ik Oankaar" is with no such delusory identification, distinctions and divisions. So He is said here to be without "Vair". Instead, God is understood to be all Pure Love, dwelling deep within us, free from negativity such as selfishness ("mine, mine"), hate or enmity.

• ਜੁਗਿ ਜੁਗਿ ਥਾਪਿ ਸਦਾ ਨਿਰਵੈਰੁ ॥: Jug jug thaap sadaa niravairu: Throughout the ages, the Lord is Eternally established; He has no vengeance (sggs 931).
• ਨਿਰਹਾਰੀ ਕੇਸਵ ਨਿਰਵੈਰਾ ॥: Nirehaaree kesav niravairaa: God does not need to eat; He is free of hate (sggs 98).
• ਨਿਰਭਉ ਨਿਰੰਕਾਰੁ ਨਿਰਵੈਰੁ ਪੂਰਨ ਜੋਤਿ ਸਮਾਈ ॥: Nirabhaou nirankaar niravair pooran joti samaaee: God is Fearless, Formless and absolutely without vengeance; His Perfect Light pervades all (sggs 596).

6. ਅਕਾਲ ਮੂਰਤਿ: Akaal Moorati



"Kaal" translates as time, and "Akaal" translates as "not subject to time" (i.e., beyond time). Time denotes change. For example, if their is the birth, then there is the death. Hence "Akaal" means that Eternal Entity, which is beyond change (i.e., birth and death etc.). "Moorati" literally means form, image, shape etc. Combining these two terms, "Akaal Moorati" implies "Ik oankaar" is beyond time, space, form and features (Supreme Absolute Reality, Undying, without origin, without beginning and ending). He is Changeless, Immortal, Timeless and forever the same. Change is only for the deluded or conditioned consciousness (Haume- or ego-mind). In the "Joti-Svaroopa", there is no such defilement.

• ਅਕਾਲ ਮੂਰਤਿ ਵਰੁ ਪਾਇਆ ਅਬਿਨਾਸੀ ਨਾ ਕਦੇ ਮਰੈ ਨ ਜਾਇਆ ॥: Akaal moorati var paaiaa abinaasee naa kade marai na jaaiaa: I have obtained my Husband Lord, the Akaal Moorati, the Undying Form. He is Imperishable; He will never die, so He will never ever leave (sggs 78).
• ਅਕਾਲ ਮੂਰਤਿ ਜਿਸੁ ਕਦੇ ਨਾਹੀ ਖਉ ॥: Akaal moorati jis kade naahee khou: His (God) form is undying; it is never destroyed (sggs 1082).
• ਸਫਲ ਦਰਸਨੁ ਅਕਾਲ ਮੂਰਤਿ ਪ੍ਰਭੁ ਹੈ ਭੀ ਹੋਵਨਹਾਰਾ ॥: Safal darasan akaal moorati prabh hai bhee hovanhaaraa: Fruitful is Darshan of "Akaal Moorati"; He is and will always be (sggs 609).
• ਤੂ ਅਕਾਲ ਪੁਰਖੁ ਨਾਹੀ ਸਿਰਿ ਕਾਲਾ ॥: Tu akaal purakh naahee sir kaalaa: O "Akaal Purakh", death does not hover over Your head (sggs 1038).

7. ਅਜੂਨੀ: Ajoonee




"Ajoonee" translates as "beyond birth or who does not take birth". Hence, the "Ik Oankaar" is Unborn - free from the cycle of births and deaths. Simply put: "Joni" implies that God is not subject to birth and death.

• ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੰਭੌ ਮਨ ਸਿਮਰਤ ਠੰਢਾ ਥੀਵਾਂ ਜੀਉ ॥: Akaal moorati ajoonee sanbhauo mann simarat thandaa theevaan jeeou: O Undying, Unborn, Self-illumined: remembering You in meditation, my mind is filled with a deep and profound Peace (sggs 99).
• ਜਾਤਿ ਅਜਾਤਿ ਅਜੋਨੀ ਸੰਭਉ ਨਾ ਤਿਸੁ ਭਾਉ ਨ ਭਰਮਾ ॥: Jaat ajaat ajonee sanbhou naa tis bhaaou na bharamaa: God is casteless; He is unborn, self-illumined, and free of doubt and attachment (sggs 597).
• ਸੋ ਮੁਖੁ ਜਲਉ ਜਿਤੁ ਕਹਹਿ ਠਾਕੁਰ ਜੋਨੀ ॥: So mukh jalaou jit kahahi thaakur jonee: Let that mouth be burnt, which says that our Lord is subject to birth (sggs 1136).
• ਆਇ ਨ ਜਾਵੈ ਮੇਰਾ ਪ੍ਰਭੁ ਅਬਿਨਾਸੀ ॥: My God does not take birth and does not die (sggs 562).

8. ਸੈਭੰ: Saibhang



"Saibhang" translates as self-Illumined, self-manifested, self-existent etc. Thus, the "Ik Oankaar" is also self-Illumined, self-manifested or self-existent. It simply means that God does not depend for His birth or His sustenance on anything else; for He exists self-sufficiently in relation to Himself.

• ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੰਭਉ ਕਲਿ ਅੰਧਕਾਰ ਦੀਪਾਈ ॥: Akaal moorati ajoonee sa(n)bhou kal andhakaar deepaaee: Being of Immortal Manifestation, He is not born; He is self-existent; He is the Light in the darkness of Kali Yuga (sggs 916).
• ਆਪੀਨ੍ਹ੍ਹੈ ਆਪੁ ਸਾਜਿਓ ਆਪੀਨ੍ਹ੍ਹੈ ਰਚਿਓ ਨਾਉ ॥: Aapeenaih aap saajio aapeenaih rachio naaou: He is enlightened by Himself and shines in His own Light and Himself created Name (sggs 463) .
• ਨਾਨਕ ਭੰਡੈ ਬਾਹਰਾ ਏਕੋ ਸਚਾ ਸੋਇ ॥: Nanak bhandai baaharaa eko sachaa soi: There is only One God who is not manifested with the help of a woman (sggs 473).

9. ਗੁਰਪ੍ਰਸਾਦਿ: Gurprasaadi



"Gurprasaadi" is made of two terms - Gur" and "Prasaadi". The term "Gur" indicates God as described in the preceding eight statements (also Shabad). "Prasaadi" (or Prsaad, Parsaad) translates as "Grace", "Nadar" or "Kirpaa". Hence, "Gurprasaadi" implies that God is realized with His Grace. In other words, God (as revealed by Baabaa Nanak here) expresses Himself in His Word (Shabad) and God Himself as Guru bestows the gift of Grace. However, for the grant of His Grace one has to pray, meditate (Naam-Simran, Jap etc.) and completely surrender or submit ( body and mind or Haume) to His inscrutable Hukam (Will). Thus, this Mool Mantra urges us to bring one's unit consciousness in tune with the Divine Essence - Shabad/Naam. As the Word "Shabad, Naam" is an extension of God, He expresses Himself in It.

• ਗੁਰੁ ਪਰਮੇਸਰੁ ਏਕੁ ਹੈ ਸਭ ਮਹਿ ਰਹਿਆ ਸਮਾਇ ॥: Gur purumaesur eaek hai subh mehi rehiaa sumaae: The Guru and the Transcendent Lord are one and the same, pervading and permeating amongst all (sggs 53)
• ਗੁਰ ਪਾਰਬ੍ਰਹਮ ਏਕੈ ਹੀ ਜਾਨੇ ॥: gur paarubrehum eaekai hee jaanae: one sees the Guru and the Supreme Lord God as one and the same (sggs 887).
• ਗੁਰੁ ਮੇਰਾ ਦੇਉ ਅਲਖ ਅਭੇਉ ॥: Gur meraa deou alakh abheou: My Guru is divine, invisible and mysterious (sggs 864).
• ਆਪੇ ਸਤਿਗੁਰੁ ਸਬਦੁ ਹੈ ਆਪੇ ॥: Aape Satguru Shabad hai aap: God is the Satguru as well as the Shabad (sggs 797).
• ਸਬਦੁ ਗੁਰੂ ਸੁਰਤਿ ਧੁਨਿ ਚੇਲਾ ॥: Shabad Guru surti dhun chelaa ||: The Shabad is my Guru. By focusing consciousness on this Shabad, I become a disciple (sggs 943).
• ਤੇਰਾ ਸਬਦੁ ਤੂੰਹੈ ਹਹਿ ਆਪੇ ਭਰਮੁ ਕਹਾ ਹੀ ॥: Teraa Shabad toon hai hahi aape bharam kahahee: The Shabad is Yours; You are Yourself. Where is there any doubt? (sggs 162).
• ਓਅੰ ਸਾਧ ਸਤਿਗੁਰ ਨਮਸਕਾਰੰ ॥: Oum saadh satgur namasakaaram: I humbly bow in reverence to the One Universal God, the Holy True Guru (sggs 250).

"Gurprasaadi" also implies that God-realization or linking of the unit consciousness (Jeeva) with the Infinite Consciousness (Shabad-Surti) can be experienced by one neither through reassuring, logic, philosophic speculations or learning by the personality made of body-senses-mind-intellect nor through ritual practices like pilgrimages, outer display of religion, fasting on sacred days and so on. It is through sincere devotion (Bhagti) and prayer (Ardaas) God's Grace may be awakened ("Pargat") within, leading to His Realization.



In summary, this Sikh Fundamental Creed or "Mool Mantra" revealed by Baabaa Nanak summarizes the Essence of his Message. It sums up Sikh beliefs about God and encapsulates the entire Sikh theology. To put in a nutshell, the remaining Bani of the SGGS is an elaboration of this "Mool Mantra" and revolves around this main Message. The tenth and the last Guru of the Sikhs, Sri Guru Gobind Singh Jee, eternally sealed these teachings along with the Sikh theology in the SGGS.

• ਮੂਲ ਮੰਤ੍ਰੁ ਹਰਿ ਨਾਮੁ ਰਸਾਇਣੁ ਕਹੁ ਨਾਨਕ ਪੂਰਾ ਪਾਇਆ ॥: Mool mantra har naam rasaain kahu Nanak pooraa paaiaa: By chanting the God's Name, which is the Source of all Mantras and the Source of Nectar, I have found the Perfect God ( sggs1040).

In fact - Sat Sri Akal (Akal is pronounced Akaal ) - is undoubtedly the most commonly used greeting, slogan, salutation or Jaikara (pronounced as Jaikaaraa) throughout the Sikh community. That is, in a normal situation, when two Sikhs meet they exchange greetings by saying "Sat Sri Akaal". It indicates all auspicious qualities of the Supreme, Eternal, Timeless Truth; and reminds us to live these Great / Holy qualities in our day-to-day life.



A note on gender: the Sikh philosophy does not attribute particular gender to God; it's only for the ease of writing and reading that a pronoun "he" for God (or human beings) is used herein , but surely God (and Soul, which is His "Ansh" or part-and-parcel) being Formless Energy ("Tribhavan Joti") transcends all gender!

• ਨ ਨਰ ਹੈ॥ ਨ ਨਾਰ ਹੈ ॥: N nar hai. N naar hai: (God is) neither man nor woman (Guru Gobind Singh Jee, Akaal Ustat).
• ਸੁੰਨ ਮੰਡਲ ਇਕੁ ਜੋਗੀ ਬੈਸੇ ॥ ਨਾਰਿ ਨ ਪੁਰਖੁ ਕਹਹੁ ਕੋਊ ਕੈਸੇ ॥: Sunn mandal ik Yogee baise. Naar na purakh kahahu kou kaise: The Yogi, the Primal Lord, sits in the deepest Samaadhi. (Since God) is neither male nor female; how can anyone describe Him? (sggs 685).
  

— T. Singh
Sikhism - Reflections On Gurbani

 

[spnadmin]

Soul Jyot ji

Thank you for straightening this out.

 

[harbansj24]

There is very interesting comment made by Bhai Vir singh ji in preface of pristine "Jap ji (Steek)".

He points out that no where in SGGS the term "Jap ji" occurs. After Gur Parsad the word only "Jap" occurs. In the contents page of SGGS we have the term "Jap Nishan".

A very interesting reason given :

Jap ji is "Sift Salah of Akal Purakh" So any one who recites Japji as a wonder praise of Ik On gar at Amrit Vela he will attain Mukati and he will carry Jap as "Nishan" with him!

The suffix of ji to Jap is used reverentially and so has come into popular use.

Jap ji (steek) is of co{censored} a scholarly work written with love a combination which is the hallmark of Bhai Sahib.

Another interesting annotation is by Rajneesh (Osho). It is 600 page book compiled from his lectures on Japji. It is natural that at some places it will have a Vedantic touch which we may not agree.

Gyani Sant Singh Maskeen in one of his Kathas has commended both these renditions as correct in their own way.

 

[spnadmin]

I can't be certain. But it seems like this story was removed from the original site at sikhnet. Could be wrong, but I can't find it.

P/S it is there, but not in the news section, only the discussion thread has it now.

 

[prakash.s.bagga]

FIRST OF ALL IT SHOULD BE MADE CLEAR AS WHAT IS MOOL MANTRA ACCORDING TO
GURBAANI?
What we consider as MOOL MANTRA there is no such indication in Gurbaani .
This is my observation in Gurbaani.

Prakash.S.Bagga

 

[Ambarsaria]

Some more background per Professor Sahib Singh ji, Sri Guru Granth Darpan,

mUl-mMqr



ieh g`l cyqy r`Kx vwlI hY ik ieh mUl-mMqr v`KrI cIz hY qy bwxI 'jpu' v`KrI hY [ sRI gurU gRMQ swihb dy SurU ivc ieh mUl-mMqr iliKAw hY, ijvyN hryk rwg dy SurU ivc BI iliKAw imldw hY [ bwxI 'jpu' l&z 'Awid scu' qoN SurU huMdI hY [ Awsw dI vwr dy SurU ivc BI iehI mUl-mMqr hY, pr 'vwr' nwl ies dw koeI sMbMD nhIN hY, iqvyN hI ie`Qy hY [ 'jpu' dy ArMB ivc mMglwcrn dy qOr qy iek slok aucwirAw igAw hY [

Mool Mantar

One needs to remember that “Mool Mantar” is separate from Gurbani “Japu or Jup”. At the beginning of Sri Guru Granth Sahib ji this mool mantar is stated, just like it is also written at the beginning of each raag (musical style of poetry writing in Sri Guru Granth Sahib ji). Bani starts form the word 'jpu' (Jup). At the beginning of Asa di Vaar the same mool mantar is present but it is not related to “Vaar” Gurbani. At the beginning of 'jpu' (Jup) the mool mantar it is written as (mMglwcrn) happiness and auspicious statement.

Very Important: Please DO review the following post by Gyani Jarnail Singh ji to get the right context as to the origins of the following in Sri Guru Granth Sahib ji ,

http://www.sikhphilosophy.net/sikh-sikhi-sikhism/25273-mool-mantar-4.html#post143613

The object should be understand it more, than call it by a name and do parroting.

ivdvwnW dw &Yslw

iek`Ty hoey ivdvwn s`jx ies nqIjy auqy A`pVy ik p`qry auqy hr QW mUlmMqR ƒ s`jy pwsy r`K ky mUlmMqR ƒ Awdr-sqkwr id`qw igAw hY [ sRI hirmMdr swihb dIAW pirkrmW krn vyly is`K sRI hirmMdr swihb ƒ s`jy h`Q hI r`Kdw hY [ so, sRI krqwrpur swihb vwlI ‘bIV’ ivc mUlmMqR ƒ sdw ‘pihl’ id`qI hoeI hY [ pVHn vyly pihlW mUlmMqR hI pVHnw hY [ purwxy smy ilKx-FMg iehI sI ik AwrMBk mMglwcrn ƒ s`jy pwsy ‘pihl’ id`qI jwey [

AgWh sdw leI pwTkW ƒ tply qoN bcwx leI qy is`Dw gwfI rwh ivKwx leI auhnW ivdvwnW ny ieh &Yslw kIqw ik ‘bIVW’ Cwpx vyly mUlmMqR ƒ ‘pihlW’ CwipAw jwey [ pMjwbI dI ilKweI K`by pwsy qoN s`jy pwsy v`l jWdI hY [ so, ies &Ysly Anuswr mUlmMqR p`qry dy s`jy pwsy Cwpy jwx dy QW K`by pwsy qoN SurU kIqw igAw [ isr& iesy qrIky nwl hI mUlmMqR ƒ ‘pihl’ iml skdI sI [

Decision of Learned Historians

The learned historians reached this conclusion that “Mool Mantar” written traditionally on the right was to give respect and homage. In a similar way while going around the “Harmandir Sahib”, Sikhs keep Harmandir to the right of them. In the Kartarpur Sahib ‘bIV’ (scripture) mool mantar was always foremost. While reading, mool mantar is to be read first. In olden days, the writing style was such that words of (mMglwcrn) happiness and auspicious statement were written on the right.

Going forward and to ensure to ensure true-ness, the learned historians decided that moll mantar shall be printed at the beginning. Punjabi is written left to right. So in keeping with this decision, the “Mool Mantar” instead of printing on the right side, is printed first starting at left. As only this way mool mantar can be ensure to be first in reading.

kwvX bxqr

purwqn smyN qoN ieh Awm irvwj quirAw Aw irhw hY ik koeI ilKwrI jW kvI koeI kwvX rcnw krn vyly sB qoN pihlW Awpxy ieSt dI ausqiq krdw hY[ ies ƒ 'mMglwcrn’ AwKdy hn[ pusqk dy AKIr ivc ilKwrI Awpxy ieSt dw DMnvwd krdw hY, jW, aus qoN koeI vr mMgdw hY, jW, AwpxI swrI ilKI rcnw dw ‘is`DWq’ iek do bMdW ivc ilK dyNdw hY[

Poetry Style

Since olden days there has been a tradition that, a writer or poet will at the beginning of the work will praise his lord. This is called (mMglwcrn) happiness and auspicious statement. At the end of the book the writerthanks the lord, asks for a blessing or summarizes the gist of the writing in one or two sentences.

Hope it helps in the dialog.

Sat Sri Akal.