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Naam
Waheguru (Punjabi: ਵਾਹਿਗੁਰੂ, vāhigurū or ਵਾਹਗੁਰੂ, vāhgurū) is a term used by Sikhs to refer to the infinite creator (God). It means "The Wonderful Lord" in the Punjabi language. Other words used in the Guru Granth Sahib to refer to Lord are: Onkar, Satguru, Satnaam (true name), Akal-Purkh, Rabh, Khuda, Allah, Gosain, Hari, Raam, Pritam and numerous more. The most commom usage of the word Waheguru is in the greeting:
Waheguru Ji Ka Khalsa (The Khalsa (pure one) belongs to Waheguru).
Waheguru Ji Ki Fateh (Victory belongs to Waheguru)
Waheguru (and its variant, Wahguru) is used only 16 times in the Guru Granth Sahib. Of these, Waheguru occurs 9 times on page 2761 and 6 times on page 1403. Wahguru occurs 2 times on page 1403 and 1 time on page 1404.
WAHEGURU or Vahiguru also spelt and pronounced Vahguru, is the distinctive name of the Supreme Being in the Sikh dispensation, like Yahweh 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 Sabadarth Sri Guru Granth Sahib. Amritsar, 1959 Gurdas, Bhai, Varan. Amritsar, 1962 Mani Singh, Bhai, Sikhan di Bhagat Mala. Amritsar, 1955 Santokh Singh, Bhai, Sri Gur Pratap Suraj Granth. Amritsar, 1927-35 Sher Singh, Philosophy of Sikhism. Lahore, 1944 Above adapted from article By G. S. Talib]
Source: Sikhiwiki: Kindly Google it out
Waheguru (Punjabi: ਵਾਹਿਗੁਰੂ, vāhigurū or ਵਾਹਗੁਰੂ, vāhgurū) is a term used by Sikhs to refer to the infinite creator (God). It means "The Wonderful Lord" in the Punjabi language. Other words used in the Guru Granth Sahib to refer to Lord are: Onkar, Satguru, Satnaam (true name), Akal-Purkh, Rabh, Khuda, Allah, Gosain, Hari, Raam, Pritam and numerous more. The most commom usage of the word Waheguru is in the greeting:
Waheguru Ji Ka Khalsa (The Khalsa (pure one) belongs to Waheguru).
Waheguru Ji Ki Fateh (Victory belongs to Waheguru)
Waheguru (and its variant, Wahguru) is used only 16 times in the Guru Granth Sahib. Of these, Waheguru occurs 9 times on page 2761 and 6 times on page 1403. Wahguru occurs 2 times on page 1403 and 1 time on page 1404.
WAHEGURU or Vahiguru also spelt and pronounced Vahguru, is the distinctive name of the Supreme Being in the Sikh dispensation, like Yahweh 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 Sabadarth Sri Guru Granth Sahib. Amritsar, 1959 Gurdas, Bhai, Varan. Amritsar, 1962 Mani Singh, Bhai, Sikhan di Bhagat Mala. Amritsar, 1955 Santokh Singh, Bhai, Sri Gur Pratap Suraj Granth. Amritsar, 1927-35 Sher Singh, Philosophy of Sikhism. Lahore, 1944 Above adapted from article By G. S. Talib]
Source: Sikhiwiki: Kindly Google it out
Guru Nanak Dev Ji And Satnaam
SatNaam is comprised of two words "SAT" (Truth) and "NAAM" (Name). Humans have giving countless names to God that describe his characteristics eg the Almighty. But according to the Guru the original name God chose for Himself was "SAT" meaning "TRUTH".
With the blessings of the Guru, it is the one word that penetrates every heart and pierces through the Universe to take you back to the Source - Truth.
Five hundred years ago, when Guru Nanak Dev Ji went and met the holy men in the mountains tops, they used their supernatural powers to show off how great they were and hoped that the Guru would join them. When Nath, the head man challenged the Guru to show them a miracle too, this is all the Guru said to them:
Then the holy men tried to use their Supernatural powers again but they found they had all been taken away by God. They fell at the Guru's feet in humility and humbly asked to be blessed with the greatest gift of Naam - SatNaam.
May The One God Named Truth, the SatNaam, Bless You.
Waheguru and Satnaam are both names of God. By meditating on any name of
God with a true heart and truthful deeds one will ultimately realise the essence of reality - the TRUTH.
WaheGuru is a name of God commonly used by Sikhs in meditation. It is comprised of two words WAHE and GURU. GURU in India means a Master of any subject, eg your music teacher is your Guru. However in divinity GURU comes from GUR, which means God's original spiritual form of Supreme Light Energy. When the Supreme Light manifests inside a pure heart, it is that Light that is called GURU - not the physical person. For example Guru Nanak means "The Guru (God's Supreme Light) resided in Nanak's heart". WAHE is Wondrous. Hence saying WaheGuru is praising God as being "The Wondrous Guru". It is praising God inside every enlightened heart. Repeating it removes the darkness of our ego. By recognising the Lord's Light in every God-conscious being past, present and future regardless of religion, we are truly humbled. Humility paves the way for the Supreme Light to enter our heart too.
SatNaam is also made of two words "SAT" (Truth) and "NAAM" (Name). Humans have giving countless names to God that describe his characteristics eg the Almighty. But according to the Guru the original name God chose for Himself was "SAT" meaning "TRUTH". With the blessings of the Guru, it is the one word that penetrates every heart and pierces through the Universe to take you back to the Source - Truth.
Five hundred years ago, when Guru Nanak went and met the holy men in the mountains tops, they used their supernatural powers to show off how great they were and hoped that the Guru would join them. When Nath, the head man challenged the Guru to show them a miracle too, this is all the Guru said to them:
Guru Nanak said, O respected Nath! Please listen to the truth that I utter.
Without SATNAAM I have no other miracle. I may wear the clothes of fire and build my house in the Himalayas . I may eat the iron and make earth move to my orders. I may expand myself so much that I could push the earth. I may weigh the earth and the sky against few grams of weight. I may have so much power that I push aside anybody just by saying so. But without SATNAAM, all these powers are momentary like the Shadow of the clouds. (Bhai Gurdas)
Then the holy men tried to use their Supernatural powers again but they found they had all been taken away by God. They fell at the Guru's feet in humility and begged to be blessed with the greatest gift of Naam - SatNaam.
"I bow before the Guru who announced the SATNAAM mantra." (Bhai Gurdas)
Mus1k.com - Satnaam Mantra Background
Satnaam - His name is Sat, Ever True
3. Satnaam His name is Sat, Ever True
A name is always given to something that exist, never to that which does not exist. And here the name itself is Sat, which means 'the Eternal, Changeless Existence'.
But let us not be satisfied with just the literal meaning. Rather, in our inquiry let us try to understand what Sat really is, and in our meditation discover that which is indicated as Sat.
Everything in this world of naama, roopa and guna-this world of name, form and quality-is ever-changing. It therefore cannot be Sat. so what is the Reality supporting the world?
It is observed that the seer of the change is something other than the change. If you have seen all the cars that have passed by whilst you were on the road, certainly you were not in any of the moving cars. In other words, you, the observer or seer of the change, are not part of or inside the change, but outside of it a changeless vantage-point.
None of the experiences in the three states, waking, dream and deep sleep, can be the Sat. neither the waker, nor the dreamer nor deep sleeper. So what is the Reality supporting the world, and what is the Truth about myself?
We consider ourselves to be the body and think of ourselves as handsome or beautiful, tall or short, fat or lean, etc. But this body does not exist in our dream or deep sleep. Then how can we say that we are the body? Yet, in spite of the body not being available to us in the other two states, we still exist. Therefore by identifying with the body, I am identifying with the unreal.
The waker is not present in the dream or in deep sleep, nor are the dreamer or sleeper present in the waking state, and still, I, the witness, the saakshi, am aware of all the experiences in the three states. This Awareness or Consciousness, the Atma Chaitanya who is the witness of the three states and therefore of the entire world of experiences, who is the witness of the ever-changing body, mind and intellect, is the Eternal, Changeless Existence, which in philosophy we call 'Truth' and the religion 'God'.
This is the real I, the Atma Chaitanya, who is the one Changeless in all the changes, which is Om and named as Sat. He who knows this has recognized the Truth. Therefore from the many names of God Shri Guru Nanakji has chosen Sat Naam.
The appellation Sat Naam can also be understood in several other ways: One, as already explained, Its name is Sat because It is the Eternal, Immutable Existence.
Two, Sat Naam also means 'His name is true', or, put another way, 'He is true to His name'. Our names are not as per what we are. A man may be named Ram but his actions might be like Ravana's! The name could be Balbeer, meaning 'strong and courageous', but the man might be such a weakling he could be blown away like a feather! Ishwara or the Lord is truly Sat, therefore He is called by exactly what He is, Sat.
Three, His name is 'Truth' because it leads us to Him and reveals the Truth.
Four, when we said earlier that the One Lord Om is Sat, that is, It is Eternal, the reader who did not inquire deeply enough could have come to the conclusion that there is no such thing as Sat, for everything in this world is changing. So the compassionate Guru Nanakji says that the Lord does have a name…. Which means that He does exist, for one does not give a name to something that does not exist.
Five, as a name also connotes status, this implies that He, the Lord, has great name and fame. He is the one with the greatest position or status. And it is certainly so, for He is Kartaa Purakh.
Satnaam - His name is Sat, Ever True
Satnaam His name is Sat, Ever True
Shri Guru Nanakji's
IK ONKAAR
Shri Guru Nanakji's IK ONKAAR
Meditation on The One Indivisible Truth
[by Swami Swaroopananda
Courtesy & Copyright Chinmaya Mission ]
The piece is divided into ten chapters namely -
1. Mool Mantra
Fundamental Meanings and Philosophical Implications
Mantras are those mystical sound symbols, or words of deep significance, which serve to protect the person who chants them and reflects upon their meaning. In fact, they are minute "word-capsules" or "phrase-capsules" filled with immense knowledge.
In the term mool mantra, mool means 'root'. Every tree has roots without which it cannot exist. The tree is sustained and nourished through these roots. They constitute the very foundation of the tree from which it grows and expands. In the same way, mool mantra means 'that mantra in which lies the very essence of the Scripture', the entire Scripture being an elaboration, expansion or explanation of that mantra.
Just as Om is considered to be the mool mantra of the Vedas and the name Shri Ram the essence of the "Ramayan", so too Ik-Onkaar Sat-Naam Kartaa-Purakh Nirbhau Nirvair Akaal-Moorat Ajuni Saibangh Gurparsaad is considered to be the mool mantra of the "Granth Sahib". Revealing and expounding on the Truth enshrined in this mantra is the entire "Japji Sahib", and the elaboration of the "Japji Sahib" is the entire "Granth Sahib".
From time immemorial it has been the tradition of all the great Rishis of the Holy Land of Bharat to first invoke the Higher to bestow auspiciousness upon Them before They commence writing or composing any sacred textbook. All such prayers, invocations, and praises are called mangalaacharan.
Through these invocations the Rishis surrendered Their ego, Their sense of limited individuality, so that it would not "contaminate" or influence the sacred task They were about to embark on. All the same time They sought the blessings of the Higher, by whose Grace alone can anything be successfully achieved.
Shri Guru Nanak Devji is the Rishi who is the mantra dhrashtaa or 'seer' of the 'Ik-Onkaar….' mool mantra, which means that this mantra was revealed to Him in His meditation.[ I am not sure Of this. the readers may kindly like to establish]
It was with this mool mantra as well that He performed mangalaacharan, praising the lord before starting on the "Japji Sahib".
Saibangh - He is Self-existent and Self-illuminating
That which is the cause of the entire universe has nothing other than Itself as Its cause. So no one created God. He was ever existent and will ever remain.
If we say that someone created God, then the next question would be, "who created that which created God?" And we could go on and on ad nauseam. So logically we would have to conclude that there is one ultimate self-existent cause of the universe, and that cause we call the supreme Reality or God.
This is self-existent Reality; by what can it be known? How can we recognize it?
All the objects in the world are illuminated by the sun or some source of light and are thus perceived by our senses and apprehended by out intellect. But by which light can we perceive the ultimate Reality, and with what instrument can we know or understand It?
The sun cannot illuminate It, nor the senses perceive It nor the intellect know It... for it is the very subject by whose light all objects - including the sun - are illuminated, and because of which the senses, mind and intellect can function. Therefore, Shri Guru Nanakji says, It is Saibangh, which means It is 'shining in Its own light'....It is 'self-illuminating'.
It is of the nature of Consciousness without which even the sun cannot be seen. This Consciousness which lights up the entire universe including the body, senses, mind and intellect, because of which the entire universe is known and in Whose light of awareness, the sun, the moon, the stars, the lightning and the fire shine, what other source is required to illuminate It? It is ever shining in Its own light.
How can such a Reality be gained? It can be gained only through Gurparsaad (the Grace of the Guru).
Saibangh - He is Self-existent and Self-illuminating
Saibangh - He is Self-existent and Self-illuminating
Mool Mantar
The Mool Mantar (also spelt Mul Mantra) is the most important composition contained within the Sri Guru Granth Sahib; it is the basis of Sikhism. The word Mool means main , root or chief and Mantar means magic chant or magic portion. Together the words Mool Mantar mean the Main chant or root verse. It’s importance is emphasised by the fact that it is the first composition to appear in the SGGS and that it appears before the commencement of most of the Raags within the Sikh holy scripture.
Manglacharan in the handwriting of Guru Arjan Dev ji from the Kartarpuri Bir
The Mool Mantar is said to be the first composition uttered by Guru Nanak Dev ji upon enlightenment at the age of 30. Being the basis of Sikhism it encapsulates the entire theology of Sikhism. It is also the most brief & comprehensive composition encompassing universally complex Religious, Social, Political, Logical, Martial & eternaly TRUE humanitarian concepts. Concepts, evaluated & proved as flawless beyond any ambiguity what so ever. The proceeding Japji Sahib and the rest of the SGGS totaling 1430 pages, is detailed amplification of the Mool Mantar.
This is the verse that all beginners to Sikhism have to learn and repeat over and over again until it becomes an automatic process. After learning this short verse and its full meaning, it is common for beginners to awake early in the morning, wash and sit and mediate on the Mantar for 10 to 20 minutes focussing on the sound and meaning of each word. It is said that the rest of the Guru Granth Sahib is an elaborations of the Mool Mantar and that this Mantar is an explanation of the word – Ek Oankaar, which is the first entry in the SGGS and this Mantar.
"The Mul Mantra, the Root Mantra, is the only cure for the mind; I have installed faith in God in my mind" - SGGS page 675
Mool Mantar - SikhiWiki, free Sikh encyclopedia.
I have posted material on 'waheguru', satnaam' IKonkar,Saibhung and Mool Mantar. I have taken these from various sources as available on net.
Analysis Of Mool Mantar
The Mool Mantar is said to be the first composition uttered by Guru Nanak Dev ji upon enlightenment at the age of 30. Being the basis of Sikhism it encapsulates the entire theology of Sikhism. It is also the most brief & comprehensive composition encompassing universally complex Religious, Social, Political, Logical, Martial & eternaly TRUE humanitarian concepts. Concepts, evaluated & proved as flawless beyond any ambiguity what so ever. The proceeding Japji Sahib and the rest of the SGGS totaling 1430 pages, is detailed amplification of the Mool Mantar.
Ek Oankaar |ੴ
There is only One God
Ek | One
Mool Mantar Poster
There is but one God, the Sole Supreme Being, the Ultimate Reality. The number one denotes that God is non-dual (advait). Bhai Gurdas writes, "By writing 1 (one) in the begining, it has been shown that EkOnakar, God, who subsumes all forms in Him is only One (and not two or three)" The number one also affirms His being a personality and not merely Shunya or void.
The negation of duality implies Absoluteness of God's Being. Being Absolute, God cannot be comprehended by the mind. The mind is capable of knowing only those things, phenomena, facts and concepts which are bipolar or relative. God being Non-Dual and Absolute, is Unknowable to man's mind. A simple example of this is in imagining distances: one could quite easily indicate that a metre in height is so high; even two or three metres. However when it comes to large distances, one mile, or two miles it cannot be imagined by the mind, or fully comprehended and so a standard is used for comparison: this mountain is x miles high, this tree is so high etc
Oankaar
The word 'O-ankaar' denotes that God manifests Himself ceaselessly throughout His Creation in diverse forms, features and colours, and in this way becomes knowable to man. But, in spite of manifesting Himself diversing, God remains One; He remains Immanent in His Creation, while at the same time remaining Transcendent. This God is at once One and Many implying Unity in Diversity. Kapur Singh suggests Oan = Transcedent, -kar = Immanent. The Mandukopanishad defines the word as: "That which was, is, will be, is all Onkar. And that which triple transcends is Onkar too."
Satnam | ਸਤਿਨਾਮੁ
His Name is TRUTH
Sat | ਸਤਿ
In Sanskrit there are two words which have this root: Sat which means beingness, existence and Satya which means truth, validity. There is a great difference between the two. Satya is the quest of the philosopher who seeks truth. What is this truth? It lies in the rules whereby two plus two always equals four, and never five or three. So Satya is a mathematical formula, a man-made calculation, but it is not Sat. It is logical truth but not existential reality. Sat is that which just is, always was, eternal. God is both Sat and Satya, existence as well as truth. Being both He can neither be fully attained through science, which probes truth, nor through arts, which explores existence. Both are incomplete in their search, because they are directed only towards one half of Him. Where both meet, where the mind and heart meet, religion begins. If the mind overpowers the heart, science is born. If the heart overpowers the mind, the realm of art is entered: poetry, music, song, sculpture. Science and Art are dualities, religion is the synthesis.
Giani Jagtar "Jachak", past head granthi in Harmandar Sahib teaches that God is the only, stable origin of creation. He creates, and He constantly touches up His masterpiece creation, like an artist who caringly touches up his work. The universe will eternally follow the plan of His "hukam" all the natural laws of the universe. Creation is the results of God's hukam which never ceases. All things in the unviverse are contstantly being recycled or changing in molecular structure.
Naam | ਨਾਮੁ
Naam literally means, the Name. A fuller definition of the word can only be found within the SGGS itself. Naam is God’s Word, or the Divine Essence. Etymologically, the word has a striking resemblence with the Greek neumena or the Bright Essence as opposed to phenomena. Naam is not merely the ‘Name of God’ as is commonly believed; it symbolises the Being of God filling all Creation. Naam is also referred to as Sabad in the SGGS.
Where there was no creation, there was nothing in existence – no air, light, water, earth or space. God existed alone in deep meditation and self absorption. When God willed for the manifestations of his values, He created universes, worlds and all material and other living beings by uttering a single Word. His Word is all pervasive and the sole source of all Creation; the Word created the universes and supports and sustains all things within them. The Sri Guru Granth Sahib further enlightens us that God’s Word turned into waves of light, rays of which are present in all creatures and all other parts of His creation. This is consistent with a fundamental principle of physics that sound vibrations, when increased several fold, change into waves of light.
This Essence / Naam / Sabad / Logus is formless, colourless, and featureless but, as said, is present in all creation. There is no plant, no creature, in what it is not. The Earth and other heavenly bodies exist because there is Naam in this universe and when God withdraws this Naam from this Universe, their is natural calamities (Parloh / Mahaparloh) all over the universe and this is the time that the universe perishes and all the living creatures perish. Being so, the Essence can’t be seen or visualised by the mind. We can see only the physical dimension of Reality in God’s Creation – mountains, plants, trees, creatures etc. Thus the Outer Shell of Reality holds us (the appearences delude us) and we cannot penetrate deeper to experience the all pervading Reality. The physical dimensions of Reality (the outer shell) is always in flux; it keeps changing. While birth, death, creation, destruction etc. occur in the physical dimensions of creation, the Essence, being Sat (Sat-Naam) never changes, it transcends space and time.
We cannot focus our mind or attention on God, who is Absolute, the invisible Essence. The Naam (SHABD), the Name of God is the only medium available to us for approaching Him. The Naam actually is a combination of 5 words (which actually are the name of 5 supernatural heavenly places which fall on the way when the soul is starting towards the SACHKHAND) which only a true Guru can give to it's disciples. All who get Naam from the Guru have to concentrate at one point in their mind and recite the Naam in their mind without actually uttering it. When we recite Naam, our soul starts responding to it. It actually starts to shrink and starts moving towards the the point in our body called the THIRD EYE. When a person practices it for a very long time he/she reaches the SACHKHAND. Thus, it is through the Naam that we are able to think of Him, to remember Him. In other words, the Naam is God Himself, adopted to our limited powers of perception and thought, adopted to the capacities of our body and mind. Because we are endowed with the capacity to utter and attentively listen, the continuous recitation of and attentive listening to the Naam focuses our mind on the object of invocation, resulting in a ceaseless rememberence of God (DHYAAN). This Dhyaan, in turn, results in complete absorption of our conciousness on the thought of God, who responds to our earnest invocation and reveals Himself in our inner being.
The revelation of the Essence of Reality within us is the revelation of Naam. When the revelation of Naam occurs within, the devotee sees His the Essence of God pervading throughout His Creation.
Gurus have tought that their teachings are for all the religion (varnas)and all have the right to get the teachings of the Gurus. To Initate our soul so that it starts towards the ultimate goal (SACHKHAND) a person has to repeatidly and continuously recite the Naam, and to cherish it in the heart all the time – this is the essence of prayer and devotion to God.
In Gurbani, the word Gursabad or Sabad is synonymous with Naam. Without ceaseless recitation of Naam the God cannot be realised.
Karta Purakh | ਕਰਤਾ ਪੁਰਖੁ
The Creator
Karta translates literally as the Doer, the Creator. Purukh translates literally as man, husband, basically a male person.
In the Sankhya system of Hindu philosophy, Purusha (the Universal Spirit), eternal, indestructible, all pervasive, is without activity or attribute, and if it is left to Prakriti (primal nature), itself an uncaused cause, and an ultimate principle, to bring the phenomenal world into being.
The Sikh doctrine, however, while making use of the word, emphasizes Purusha being Himself and only Creator. As in Sufi and Vaishnavic lore, He is the only He, His creatures being females longing to go out and Unite with Him.
Dr.Santokh Singh says: God, the Supreme Being, Himself is the Creator (Kartaa), and being immanent in His Creation, is All Pervasive and fills all (Purakh). He is thus Omniscient, knowing each one's inner mind, and Omnipotent, doing everything everywhere - evoluting, sustaining, and involuting.
By stating God as the Creator, one may think that the Creator and His creation to be separate. When man sculpts an idol and the idol is completed, the sculptor and the sculpture are no longer one; they are separate. And the sculpture will remain long after the sculptor is dead. If the image fractures, the sculptor is not also broken, because the two are separate. There is no such distance between God and His creation.
What kind of relationship exists between God and His creation? It is like a dancer with his dance. When man dances can you separate him from his dance? Can he return home leaving the dance behind? If the dancer dies, so the dance dies with him. When the dance stops, he is no longer the dancer. They are united. This is why since ancient times, Hindus have looked upon God as the dancer, “Nataraj.” In this symbol the dancer and the dance are one.
The poet is no longer related to his poem, once it is finished. The sculptor is separated from his sculpture as soon as it is completed. A mother gives birth to a child, and they are separate; the father is always distinct from the child. But God is not distinct from His creation; He is contained in it. It would be more accurate to say: the Creator is the creation, or the creator is nothing but creativity.
This is essentially the reason why Guru Nanak Dev ji says there is no need to renounce or run away from the world. Wherever you are, He is. Guru Nanak Dev ji gave birth to a unique religion in which the householder and sannyasin are one. He alone is entitled to call himself a Sikh who, being a householder is yet a sannyasin; who, being a sannyasin is still a householder. It is difficult to be a Sikh. It is easy to be a householder OR a sannyasin, but as a Sikh you are to be both. You have to remain in the house – but as if you’re not there, as if you are in the Himalayas. Keep running the shop, but maintain the remembrance of His name ever throbbing within; you can count your cash but take His name along with it.
A further point to note here is that the householder-sannyasin as exampled by Guru Nanak, and further emphasised by Guru Gobind Singh in terms of the Sant-Sipahi (Saint-Soldier), resulting in the formation of the Khalsa, is a formidible being because he cannot be corrupted. He who sits right in your world and yet is not of it can in no way be tempted. The Khalsa is spiritually rich, which cannot be taken from him and also he earns a living and so is not enamoured by the trappings of wealth.
Nirbhao | ਨਿਰਭਉ
Without Fear
Bhao translates as fear, and Nir translates as without. God is without fear: Origin of fear is possible only if there is another being besides Him. Fear always involves the other: if someone can take something away from you it destroys your security. But, as God is Absolute, Himself immanent in all His Creation, whom is He to be afraid of? A corollary to this attribute, stated positively, is that God is all Bliss.
Nirvair | ਨਿਰਵੈਰੁ
Without Hate
Vair translates as enmity, hostility and Nir is without. God is without rancour or enmity; As God is the Sole Supreme Being, Himself immanent and pervasive in His Creation, against whom is He to have rancour, enmity, hatred or ill-will? A corollary to this attribute, stated positively, is that God is all Love. He is above all fear and is free from all thoughts of enmity.
Akaal Moorat | ਅਕਾਲ ਮੂਰਤਿ
Being Beyond Time
Akaal translates as 'not subject to time or death' and Moorat translates as form, shape, image. God is a Being beyond time: An Eternal, Indestructible Entity.
Time means change. We are aware of time because we are surrounded by change: the sun rises and it is morning, then it is afternoon and then evening; first there is the infant, then the youth, then the old man; a healthy man becomes ill, an ill person healthy; a rich man becomes a pauper, a pauper becomes a king. For God there is no time because He is eternal, perpetual, immortal. He is forever. For Him nothing is changing; everthing is static. Change is the experience of sightless eyes that do not see things in their full perspective. If we could see things from the furthest vantage point all change drops away, and then time stops; it ceases to exist. For God all things are as they are; nothing changes, everything is static.
Ajoonee | ਅਜੂਨੀ
Unborn / Not-incarnated
Joon is a feminine noun and translates as 'birth, existence', the A- suggests 'Beyond'.
God is Unborn, Uncreated, Beyond Incarnation: He Himself, being the Primal Being, no being prior to Him can be conceived.
Sikhism rejects out of hand the theory of incarnation of God. The Guru-Saint thus is not God-incarnate, even though he has all the attributes of a living, human God and so identified with Him, as is his Word the (disembodied) embodiment of the Gur through which he reveals his God-nature.
Saibhan | ਸੈਭੰ
Self-existent
Saibhan is derived from the Sanskrit swayambhu and as stated above, is translated as self-existent. The meaning of self-existent is that He is self-creating, He exists by Himself and has no support except His own; He is self-begotten and has no origin.
Gur Prasaad | ਗੁਰ ਪ੍ਰਸਾਦਿ
By the favour of the 'Shabad Guru' i.e. 'Satgur' ( in short 'Gur' )
Gur stands for Guru: Master, Spiritual Teacher, Guide. Prasad translates as favour, grace; thus He is attained by the Grace of the Enlightener.
The above translation is that which is given by the majority of Sikhs. Both Macauliffe and Dr.Gopal Singh have suggested that the Mool Mantar was intended as epithets of God - Macauliffe suggest the phrase to mean, "the great and bountiful."
Guru Nanak Dev ji had no human Guru; his Guru was Satgur. Sat(TRUE/TRUTH)gur(In Gurmukhi litteraly meaning IDEA/SOLUTION/KEY to a problem) It was during the spiritual supremacy of his successors the favour of the Guru was invoked, and deemed indispensible for deliverance. Moreover, suggests Macauliffe, though Gur Prasad does sometimes in the Guru Granth Sahib means the Guru's favour, it more often expressed by Guru Parsadi.
Dr.Gopal Singh says that "...many Sikh and European translators have joined the word Gur and Prasad together to suggest: "By favour (or Grace) of the Guru (is He dwelt upon)". But here Guru Nanak is giving, in monosyllables, the attributes of God. The Guru here, therefore, is Guru-in-God whose Grace is invoked. As such Guru can only be rendered as "Enlightener" which is also its literal meaning in Sanskrit."
I have just tried to present the analysis Of Mool Mantar and explanation .These are taken from the following pages of SikhiWiki. One may refer to these for a detailed analysis. One may also like to add other material to make the contents richer.
SatNaam is comprised of two words "SAT" (Truth) and "NAAM" (Name). Humans have giving countless names to God that describe his characteristics eg the Almighty. But according to the Guru the original name God chose for Himself was "SAT" meaning "TRUTH".
kirtam naam kathay tayray jihbaa. Sat naam tayraa paraa poorbalaa.
With my tongue I describe You with the praise names.
But, the name "SAT" is Your perfect, primal one.
But, the name "SAT" is Your perfect, primal one.
SGGS - 1082
With the blessings of the Guru, it is the one word that penetrates every heart and pierces through the Universe to take you back to the Source - Truth.
Five hundred years ago, when Guru Nanak Dev Ji went and met the holy men in the mountains tops, they used their supernatural powers to show off how great they were and hoped that the Guru would join them. When Nath, the head man challenged the Guru to show them a miracle too, this is all the Guru said to them:
"O respected Nath! Please listen to the truth that I utter. Without SATNAAM I have no other miracle. I may wear the clothes of fire and build my house in the Himalayas . I may eat the iron and make earth move to my orders. I may expand myself so much that I could push the earth. I may weigh the earth and the sky against few grams of weight. I may have so much power that I push aside anybody just by saying so. But without SATNAAM, all these powers are momentary like the Shadow of the clouds."
(Bhai Gurdas Ji Var 1)
Then the holy men tried to use their Supernatural powers again but they found they had all been taken away by God. They fell at the Guru's feet in humility and humbly asked to be blessed with the greatest gift of Naam - SatNaam.
"I bow before the God-Guru who announced the SATNAAM mantra."
(Bhai Gurdas Ji Var 1 Line 1)
May The One God Named Truth, the SatNaam, Bless You.
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Waheguru and Satnaam are both names of God. By meditating on any name of
God with a true heart and truthful deeds one will ultimately realise the essence of reality - the TRUTH.
WaheGuru is a name of God commonly used by Sikhs in meditation. It is comprised of two words WAHE and GURU. GURU in India means a Master of any subject, eg your music teacher is your Guru. However in divinity GURU comes from GUR, which means God's original spiritual form of Supreme Light Energy. When the Supreme Light manifests inside a pure heart, it is that Light that is called GURU - not the physical person. For example Guru Nanak means "The Guru (God's Supreme Light) resided in Nanak's heart". WAHE is Wondrous. Hence saying WaheGuru is praising God as being "The Wondrous Guru". It is praising God inside every enlightened heart. Repeating it removes the darkness of our ego. By recognising the Lord's Light in every God-conscious being past, present and future regardless of religion, we are truly humbled. Humility paves the way for the Supreme Light to enter our heart too.
SatNaam is also made of two words "SAT" (Truth) and "NAAM" (Name). Humans have giving countless names to God that describe his characteristics eg the Almighty. But according to the Guru the original name God chose for Himself was "SAT" meaning "TRUTH". With the blessings of the Guru, it is the one word that penetrates every heart and pierces through the Universe to take you back to the Source - Truth.
Five hundred years ago, when Guru Nanak went and met the holy men in the mountains tops, they used their supernatural powers to show off how great they were and hoped that the Guru would join them. When Nath, the head man challenged the Guru to show them a miracle too, this is all the Guru said to them:
Guru Nanak said, O respected Nath! Please listen to the truth that I utter.
Without SATNAAM I have no other miracle. I may wear the clothes of fire and build my house in the Himalayas . I may eat the iron and make earth move to my orders. I may expand myself so much that I could push the earth. I may weigh the earth and the sky against few grams of weight. I may have so much power that I push aside anybody just by saying so. But without SATNAAM, all these powers are momentary like the Shadow of the clouds. (Bhai Gurdas)
Then the holy men tried to use their Supernatural powers again but they found they had all been taken away by God. They fell at the Guru's feet in humility and begged to be blessed with the greatest gift of Naam - SatNaam.
"I bow before the Guru who announced the SATNAAM mantra." (Bhai Gurdas)
Mus1k.com - Satnaam Mantra Background
Satnaam - His name is Sat, Ever True
3. Satnaam His name is Sat, Ever True
A name is always given to something that exist, never to that which does not exist. And here the name itself is Sat, which means 'the Eternal, Changeless Existence'.
But let us not be satisfied with just the literal meaning. Rather, in our inquiry let us try to understand what Sat really is, and in our meditation discover that which is indicated as Sat.
Everything in this world of naama, roopa and guna-this world of name, form and quality-is ever-changing. It therefore cannot be Sat. so what is the Reality supporting the world?
It is observed that the seer of the change is something other than the change. If you have seen all the cars that have passed by whilst you were on the road, certainly you were not in any of the moving cars. In other words, you, the observer or seer of the change, are not part of or inside the change, but outside of it a changeless vantage-point.
None of the experiences in the three states, waking, dream and deep sleep, can be the Sat. neither the waker, nor the dreamer nor deep sleeper. So what is the Reality supporting the world, and what is the Truth about myself?
We consider ourselves to be the body and think of ourselves as handsome or beautiful, tall or short, fat or lean, etc. But this body does not exist in our dream or deep sleep. Then how can we say that we are the body? Yet, in spite of the body not being available to us in the other two states, we still exist. Therefore by identifying with the body, I am identifying with the unreal.
The waker is not present in the dream or in deep sleep, nor are the dreamer or sleeper present in the waking state, and still, I, the witness, the saakshi, am aware of all the experiences in the three states. This Awareness or Consciousness, the Atma Chaitanya who is the witness of the three states and therefore of the entire world of experiences, who is the witness of the ever-changing body, mind and intellect, is the Eternal, Changeless Existence, which in philosophy we call 'Truth' and the religion 'God'.
This is the real I, the Atma Chaitanya, who is the one Changeless in all the changes, which is Om and named as Sat. He who knows this has recognized the Truth. Therefore from the many names of God Shri Guru Nanakji has chosen Sat Naam.
The appellation Sat Naam can also be understood in several other ways: One, as already explained, Its name is Sat because It is the Eternal, Immutable Existence.
Two, Sat Naam also means 'His name is true', or, put another way, 'He is true to His name'. Our names are not as per what we are. A man may be named Ram but his actions might be like Ravana's! The name could be Balbeer, meaning 'strong and courageous', but the man might be such a weakling he could be blown away like a feather! Ishwara or the Lord is truly Sat, therefore He is called by exactly what He is, Sat.
Three, His name is 'Truth' because it leads us to Him and reveals the Truth.
Four, when we said earlier that the One Lord Om is Sat, that is, It is Eternal, the reader who did not inquire deeply enough could have come to the conclusion that there is no such thing as Sat, for everything in this world is changing. So the compassionate Guru Nanakji says that the Lord does have a name…. Which means that He does exist, for one does not give a name to something that does not exist.
Five, as a name also connotes status, this implies that He, the Lord, has great name and fame. He is the one with the greatest position or status. And it is certainly so, for He is Kartaa Purakh.
Satnaam - His name is Sat, Ever True
Satnaam His name is Sat, Ever True
Shri Guru Nanakji's
IK ONKAAR
Shri Guru Nanakji's IK ONKAAR
Meditation on The One Indivisible Truth
[by Swami Swaroopananda
Courtesy & Copyright Chinmaya Mission ]
The piece is divided into ten chapters namely -
1. Mool Mantra
Fundamental Meanings and Philosophical Implications
Mantras are those mystical sound symbols, or words of deep significance, which serve to protect the person who chants them and reflects upon their meaning. In fact, they are minute "word-capsules" or "phrase-capsules" filled with immense knowledge.
In the term mool mantra, mool means 'root'. Every tree has roots without which it cannot exist. The tree is sustained and nourished through these roots. They constitute the very foundation of the tree from which it grows and expands. In the same way, mool mantra means 'that mantra in which lies the very essence of the Scripture', the entire Scripture being an elaboration, expansion or explanation of that mantra.
Just as Om is considered to be the mool mantra of the Vedas and the name Shri Ram the essence of the "Ramayan", so too Ik-Onkaar Sat-Naam Kartaa-Purakh Nirbhau Nirvair Akaal-Moorat Ajuni Saibangh Gurparsaad is considered to be the mool mantra of the "Granth Sahib". Revealing and expounding on the Truth enshrined in this mantra is the entire "Japji Sahib", and the elaboration of the "Japji Sahib" is the entire "Granth Sahib".
From time immemorial it has been the tradition of all the great Rishis of the Holy Land of Bharat to first invoke the Higher to bestow auspiciousness upon Them before They commence writing or composing any sacred textbook. All such prayers, invocations, and praises are called mangalaacharan.
Through these invocations the Rishis surrendered Their ego, Their sense of limited individuality, so that it would not "contaminate" or influence the sacred task They were about to embark on. All the same time They sought the blessings of the Higher, by whose Grace alone can anything be successfully achieved.
Shri Guru Nanak Devji is the Rishi who is the mantra dhrashtaa or 'seer' of the 'Ik-Onkaar….' mool mantra, which means that this mantra was revealed to Him in His meditation.[ I am not sure Of this. the readers may kindly like to establish]
It was with this mool mantra as well that He performed mangalaacharan, praising the lord before starting on the "Japji Sahib".
Saibangh - He is Self-existent and Self-illuminating
That which is the cause of the entire universe has nothing other than Itself as Its cause. So no one created God. He was ever existent and will ever remain.
If we say that someone created God, then the next question would be, "who created that which created God?" And we could go on and on ad nauseam. So logically we would have to conclude that there is one ultimate self-existent cause of the universe, and that cause we call the supreme Reality or God.
This is self-existent Reality; by what can it be known? How can we recognize it?
All the objects in the world are illuminated by the sun or some source of light and are thus perceived by our senses and apprehended by out intellect. But by which light can we perceive the ultimate Reality, and with what instrument can we know or understand It?
The sun cannot illuminate It, nor the senses perceive It nor the intellect know It... for it is the very subject by whose light all objects - including the sun - are illuminated, and because of which the senses, mind and intellect can function. Therefore, Shri Guru Nanakji says, It is Saibangh, which means It is 'shining in Its own light'....It is 'self-illuminating'.
It is of the nature of Consciousness without which even the sun cannot be seen. This Consciousness which lights up the entire universe including the body, senses, mind and intellect, because of which the entire universe is known and in Whose light of awareness, the sun, the moon, the stars, the lightning and the fire shine, what other source is required to illuminate It? It is ever shining in Its own light.
How can such a Reality be gained? It can be gained only through Gurparsaad (the Grace of the Guru).
Saibangh - He is Self-existent and Self-illuminating
Saibangh - He is Self-existent and Self-illuminating
Mool Mantar
The Mool Mantar (also spelt Mul Mantra) is the most important composition contained within the Sri Guru Granth Sahib; it is the basis of Sikhism. The word Mool means main , root or chief and Mantar means magic chant or magic portion. Together the words Mool Mantar mean the Main chant or root verse. It’s importance is emphasised by the fact that it is the first composition to appear in the SGGS and that it appears before the commencement of most of the Raags within the Sikh holy scripture.
Manglacharan in the handwriting of Guru Arjan Dev ji from the Kartarpuri Bir
The Mool Mantar is said to be the first composition uttered by Guru Nanak Dev ji upon enlightenment at the age of 30. Being the basis of Sikhism it encapsulates the entire theology of Sikhism. It is also the most brief & comprehensive composition encompassing universally complex Religious, Social, Political, Logical, Martial & eternaly TRUE humanitarian concepts. Concepts, evaluated & proved as flawless beyond any ambiguity what so ever. The proceeding Japji Sahib and the rest of the SGGS totaling 1430 pages, is detailed amplification of the Mool Mantar.
This is the verse that all beginners to Sikhism have to learn and repeat over and over again until it becomes an automatic process. After learning this short verse and its full meaning, it is common for beginners to awake early in the morning, wash and sit and mediate on the Mantar for 10 to 20 minutes focussing on the sound and meaning of each word. It is said that the rest of the Guru Granth Sahib is an elaborations of the Mool Mantar and that this Mantar is an explanation of the word – Ek Oankaar, which is the first entry in the SGGS and this Mantar.
"The Mul Mantra, the Root Mantra, is the only cure for the mind; I have installed faith in God in my mind" - SGGS page 675
Mool Mantar - SikhiWiki, free Sikh encyclopedia.
I have posted material on 'waheguru', satnaam' IKonkar,Saibhung and Mool Mantar. I have taken these from various sources as available on net.
Analysis Of Mool Mantar
The Mool Mantar is said to be the first composition uttered by Guru Nanak Dev ji upon enlightenment at the age of 30. Being the basis of Sikhism it encapsulates the entire theology of Sikhism. It is also the most brief & comprehensive composition encompassing universally complex Religious, Social, Political, Logical, Martial & eternaly TRUE humanitarian concepts. Concepts, evaluated & proved as flawless beyond any ambiguity what so ever. The proceeding Japji Sahib and the rest of the SGGS totaling 1430 pages, is detailed amplification of the Mool Mantar.
Ek Oankaar |ੴ
There is only One God
Ek | One
Mool Mantar Poster
There is but one God, the Sole Supreme Being, the Ultimate Reality. The number one denotes that God is non-dual (advait). Bhai Gurdas writes, "By writing 1 (one) in the begining, it has been shown that EkOnakar, God, who subsumes all forms in Him is only One (and not two or three)" The number one also affirms His being a personality and not merely Shunya or void.
The negation of duality implies Absoluteness of God's Being. Being Absolute, God cannot be comprehended by the mind. The mind is capable of knowing only those things, phenomena, facts and concepts which are bipolar or relative. God being Non-Dual and Absolute, is Unknowable to man's mind. A simple example of this is in imagining distances: one could quite easily indicate that a metre in height is so high; even two or three metres. However when it comes to large distances, one mile, or two miles it cannot be imagined by the mind, or fully comprehended and so a standard is used for comparison: this mountain is x miles high, this tree is so high etc
Oankaar
The word 'O-ankaar' denotes that God manifests Himself ceaselessly throughout His Creation in diverse forms, features and colours, and in this way becomes knowable to man. But, in spite of manifesting Himself diversing, God remains One; He remains Immanent in His Creation, while at the same time remaining Transcendent. This God is at once One and Many implying Unity in Diversity. Kapur Singh suggests Oan = Transcedent, -kar = Immanent. The Mandukopanishad defines the word as: "That which was, is, will be, is all Onkar. And that which triple transcends is Onkar too."
Satnam | ਸਤਿਨਾਮੁ
His Name is TRUTH
Sat | ਸਤਿ
In Sanskrit there are two words which have this root: Sat which means beingness, existence and Satya which means truth, validity. There is a great difference between the two. Satya is the quest of the philosopher who seeks truth. What is this truth? It lies in the rules whereby two plus two always equals four, and never five or three. So Satya is a mathematical formula, a man-made calculation, but it is not Sat. It is logical truth but not existential reality. Sat is that which just is, always was, eternal. God is both Sat and Satya, existence as well as truth. Being both He can neither be fully attained through science, which probes truth, nor through arts, which explores existence. Both are incomplete in their search, because they are directed only towards one half of Him. Where both meet, where the mind and heart meet, religion begins. If the mind overpowers the heart, science is born. If the heart overpowers the mind, the realm of art is entered: poetry, music, song, sculpture. Science and Art are dualities, religion is the synthesis.
Giani Jagtar "Jachak", past head granthi in Harmandar Sahib teaches that God is the only, stable origin of creation. He creates, and He constantly touches up His masterpiece creation, like an artist who caringly touches up his work. The universe will eternally follow the plan of His "hukam" all the natural laws of the universe. Creation is the results of God's hukam which never ceases. All things in the unviverse are contstantly being recycled or changing in molecular structure.
Naam | ਨਾਮੁ
Naam literally means, the Name. A fuller definition of the word can only be found within the SGGS itself. Naam is God’s Word, or the Divine Essence. Etymologically, the word has a striking resemblence with the Greek neumena or the Bright Essence as opposed to phenomena. Naam is not merely the ‘Name of God’ as is commonly believed; it symbolises the Being of God filling all Creation. Naam is also referred to as Sabad in the SGGS.
Where there was no creation, there was nothing in existence – no air, light, water, earth or space. God existed alone in deep meditation and self absorption. When God willed for the manifestations of his values, He created universes, worlds and all material and other living beings by uttering a single Word. His Word is all pervasive and the sole source of all Creation; the Word created the universes and supports and sustains all things within them. The Sri Guru Granth Sahib further enlightens us that God’s Word turned into waves of light, rays of which are present in all creatures and all other parts of His creation. This is consistent with a fundamental principle of physics that sound vibrations, when increased several fold, change into waves of light.
This Essence / Naam / Sabad / Logus is formless, colourless, and featureless but, as said, is present in all creation. There is no plant, no creature, in what it is not. The Earth and other heavenly bodies exist because there is Naam in this universe and when God withdraws this Naam from this Universe, their is natural calamities (Parloh / Mahaparloh) all over the universe and this is the time that the universe perishes and all the living creatures perish. Being so, the Essence can’t be seen or visualised by the mind. We can see only the physical dimension of Reality in God’s Creation – mountains, plants, trees, creatures etc. Thus the Outer Shell of Reality holds us (the appearences delude us) and we cannot penetrate deeper to experience the all pervading Reality. The physical dimensions of Reality (the outer shell) is always in flux; it keeps changing. While birth, death, creation, destruction etc. occur in the physical dimensions of creation, the Essence, being Sat (Sat-Naam) never changes, it transcends space and time.
We cannot focus our mind or attention on God, who is Absolute, the invisible Essence. The Naam (SHABD), the Name of God is the only medium available to us for approaching Him. The Naam actually is a combination of 5 words (which actually are the name of 5 supernatural heavenly places which fall on the way when the soul is starting towards the SACHKHAND) which only a true Guru can give to it's disciples. All who get Naam from the Guru have to concentrate at one point in their mind and recite the Naam in their mind without actually uttering it. When we recite Naam, our soul starts responding to it. It actually starts to shrink and starts moving towards the the point in our body called the THIRD EYE. When a person practices it for a very long time he/she reaches the SACHKHAND. Thus, it is through the Naam that we are able to think of Him, to remember Him. In other words, the Naam is God Himself, adopted to our limited powers of perception and thought, adopted to the capacities of our body and mind. Because we are endowed with the capacity to utter and attentively listen, the continuous recitation of and attentive listening to the Naam focuses our mind on the object of invocation, resulting in a ceaseless rememberence of God (DHYAAN). This Dhyaan, in turn, results in complete absorption of our conciousness on the thought of God, who responds to our earnest invocation and reveals Himself in our inner being.
The revelation of the Essence of Reality within us is the revelation of Naam. When the revelation of Naam occurs within, the devotee sees His the Essence of God pervading throughout His Creation.
Gurus have tought that their teachings are for all the religion (varnas)and all have the right to get the teachings of the Gurus. To Initate our soul so that it starts towards the ultimate goal (SACHKHAND) a person has to repeatidly and continuously recite the Naam, and to cherish it in the heart all the time – this is the essence of prayer and devotion to God.
In Gurbani, the word Gursabad or Sabad is synonymous with Naam. Without ceaseless recitation of Naam the God cannot be realised.
Karta Purakh | ਕਰਤਾ ਪੁਰਖੁ
The Creator
Karta translates literally as the Doer, the Creator. Purukh translates literally as man, husband, basically a male person.
In the Sankhya system of Hindu philosophy, Purusha (the Universal Spirit), eternal, indestructible, all pervasive, is without activity or attribute, and if it is left to Prakriti (primal nature), itself an uncaused cause, and an ultimate principle, to bring the phenomenal world into being.
The Sikh doctrine, however, while making use of the word, emphasizes Purusha being Himself and only Creator. As in Sufi and Vaishnavic lore, He is the only He, His creatures being females longing to go out and Unite with Him.
Dr.Santokh Singh says: God, the Supreme Being, Himself is the Creator (Kartaa), and being immanent in His Creation, is All Pervasive and fills all (Purakh). He is thus Omniscient, knowing each one's inner mind, and Omnipotent, doing everything everywhere - evoluting, sustaining, and involuting.
By stating God as the Creator, one may think that the Creator and His creation to be separate. When man sculpts an idol and the idol is completed, the sculptor and the sculpture are no longer one; they are separate. And the sculpture will remain long after the sculptor is dead. If the image fractures, the sculptor is not also broken, because the two are separate. There is no such distance between God and His creation.
What kind of relationship exists between God and His creation? It is like a dancer with his dance. When man dances can you separate him from his dance? Can he return home leaving the dance behind? If the dancer dies, so the dance dies with him. When the dance stops, he is no longer the dancer. They are united. This is why since ancient times, Hindus have looked upon God as the dancer, “Nataraj.” In this symbol the dancer and the dance are one.
The poet is no longer related to his poem, once it is finished. The sculptor is separated from his sculpture as soon as it is completed. A mother gives birth to a child, and they are separate; the father is always distinct from the child. But God is not distinct from His creation; He is contained in it. It would be more accurate to say: the Creator is the creation, or the creator is nothing but creativity.
This is essentially the reason why Guru Nanak Dev ji says there is no need to renounce or run away from the world. Wherever you are, He is. Guru Nanak Dev ji gave birth to a unique religion in which the householder and sannyasin are one. He alone is entitled to call himself a Sikh who, being a householder is yet a sannyasin; who, being a sannyasin is still a householder. It is difficult to be a Sikh. It is easy to be a householder OR a sannyasin, but as a Sikh you are to be both. You have to remain in the house – but as if you’re not there, as if you are in the Himalayas. Keep running the shop, but maintain the remembrance of His name ever throbbing within; you can count your cash but take His name along with it.
A further point to note here is that the householder-sannyasin as exampled by Guru Nanak, and further emphasised by Guru Gobind Singh in terms of the Sant-Sipahi (Saint-Soldier), resulting in the formation of the Khalsa, is a formidible being because he cannot be corrupted. He who sits right in your world and yet is not of it can in no way be tempted. The Khalsa is spiritually rich, which cannot be taken from him and also he earns a living and so is not enamoured by the trappings of wealth.
Nirbhao | ਨਿਰਭਉ
Without Fear
Bhao translates as fear, and Nir translates as without. God is without fear: Origin of fear is possible only if there is another being besides Him. Fear always involves the other: if someone can take something away from you it destroys your security. But, as God is Absolute, Himself immanent in all His Creation, whom is He to be afraid of? A corollary to this attribute, stated positively, is that God is all Bliss.
Nirvair | ਨਿਰਵੈਰੁ
Without Hate
Vair translates as enmity, hostility and Nir is without. God is without rancour or enmity; As God is the Sole Supreme Being, Himself immanent and pervasive in His Creation, against whom is He to have rancour, enmity, hatred or ill-will? A corollary to this attribute, stated positively, is that God is all Love. He is above all fear and is free from all thoughts of enmity.
Akaal Moorat | ਅਕਾਲ ਮੂਰਤਿ
Being Beyond Time
Akaal translates as 'not subject to time or death' and Moorat translates as form, shape, image. God is a Being beyond time: An Eternal, Indestructible Entity.
Time means change. We are aware of time because we are surrounded by change: the sun rises and it is morning, then it is afternoon and then evening; first there is the infant, then the youth, then the old man; a healthy man becomes ill, an ill person healthy; a rich man becomes a pauper, a pauper becomes a king. For God there is no time because He is eternal, perpetual, immortal. He is forever. For Him nothing is changing; everthing is static. Change is the experience of sightless eyes that do not see things in their full perspective. If we could see things from the furthest vantage point all change drops away, and then time stops; it ceases to exist. For God all things are as they are; nothing changes, everything is static.
Ajoonee | ਅਜੂਨੀ
Unborn / Not-incarnated
Joon is a feminine noun and translates as 'birth, existence', the A- suggests 'Beyond'.
God is Unborn, Uncreated, Beyond Incarnation: He Himself, being the Primal Being, no being prior to Him can be conceived.
Sikhism rejects out of hand the theory of incarnation of God. The Guru-Saint thus is not God-incarnate, even though he has all the attributes of a living, human God and so identified with Him, as is his Word the (disembodied) embodiment of the Gur through which he reveals his God-nature.
Saibhan | ਸੈਭੰ
Self-existent
Saibhan is derived from the Sanskrit swayambhu and as stated above, is translated as self-existent. The meaning of self-existent is that He is self-creating, He exists by Himself and has no support except His own; He is self-begotten and has no origin.
Gur Prasaad | ਗੁਰ ਪ੍ਰਸਾਦਿ
By the favour of the 'Shabad Guru' i.e. 'Satgur' ( in short 'Gur' )
Gur stands for Guru: Master, Spiritual Teacher, Guide. Prasad translates as favour, grace; thus He is attained by the Grace of the Enlightener.
The above translation is that which is given by the majority of Sikhs. Both Macauliffe and Dr.Gopal Singh have suggested that the Mool Mantar was intended as epithets of God - Macauliffe suggest the phrase to mean, "the great and bountiful."
Guru Nanak Dev ji had no human Guru; his Guru was Satgur. Sat(TRUE/TRUTH)gur(In Gurmukhi litteraly meaning IDEA/SOLUTION/KEY to a problem) It was during the spiritual supremacy of his successors the favour of the Guru was invoked, and deemed indispensible for deliverance. Moreover, suggests Macauliffe, though Gur Prasad does sometimes in the Guru Granth Sahib means the Guru's favour, it more often expressed by Guru Parsadi.
Dr.Gopal Singh says that "...many Sikh and European translators have joined the word Gur and Prasad together to suggest: "By favour (or Grace) of the Guru (is He dwelt upon)". But here Guru Nanak is giving, in monosyllables, the attributes of God. The Guru here, therefore, is Guru-in-God whose Grace is invoked. As such Guru can only be rendered as "Enlightener" which is also its literal meaning in Sanskrit."
I have just tried to present the analysis Of Mool Mantar and explanation .These are taken from the following pages of SikhiWiki. One may refer to these for a detailed analysis. One may also like to add other material to make the contents richer.
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Dear friends,
The above posts were broken into parts so that the material is presented in a sequential way.I am sorry that the matter has been clubbed by the Moderator Surinder Kaur Cheema ji for some convenience that she felt would be availablke to the readers in presenting the posts in a haphazard manner. In any case kindly permit me to say that the Moderator , it appears , is a part of management though it may not be. This thread has been totally spoiled by the moderators and their exclusive right to change and alter the material including the sequential order of the posts.
I ask for forgiveness for all the mistakes and the mess up in the order in which the above posts should have appeared in the logical manner. I am ,in any case, not doing any research. I am just sharing that I am learnig.
The above posts were broken into parts so that the material is presented in a sequential way.I am sorry that the matter has been clubbed by the Moderator Surinder Kaur Cheema ji for some convenience that she felt would be availablke to the readers in presenting the posts in a haphazard manner. In any case kindly permit me to say that the Moderator , it appears , is a part of management though it may not be. This thread has been totally spoiled by the moderators and their exclusive right to change and alter the material including the sequential order of the posts.
I ask for forgiveness for all the mistakes and the mess up in the order in which the above posts should have appeared in the logical manner. I am ,in any case, not doing any research. I am just sharing that I am learnig.
Respected lov4u Ji,
Please don’t make it difficult for all. this is forum rule that we cannot have same person make multiple posts under the same thread within a matter of minutes, unless all those are addressed to different members or specified to be so. And there will be timimngs when system unapprove your posts- there is a genuine reason for it. If you will specify, management can take a look at it and may approve it to be the way you want it. LET US WORK TOGETHER.....
i humbly suggest, please specify in the very first post in this kind of series if you particularly want it that way, OR keep considerable time limit in-between your posting time for each one(like one in the morning and the second one in the evening or the next day or so…..).
me neech is extremly sorry if it damaged your presentation in any manner. me neech simply followed the rules
.Once again please be considerate to all. we all are learning, and during this learning experience there are some rules and regulations that we all are supposed to follow, SO THAT ALL CAN HAVE A GOOD LEARNING EXPERIENCE
humbly asking for everybody’s forgiveness.
Respected all,
To set minds at ease. Luv4u ji, we couldn't really even tell that your long post had been broken up into pieces. You are sharing your learning in great detail. There is much to think about in each one of them, and it takes a while to read each part with understanding anyway. So this may have been a blessing in disguise.
Anyway, that happened to me once. I posted two thoughts one right after the other and the second one was automatically erased-- by the computer, not by a person. It really didn't matter in the end.
Just the other day I finally learned what Chardikala means. The word seemed to be everywhere for a week. So be cheerful, because God is always cheerful.
To set minds at ease. Luv4u ji, we couldn't really even tell that your long post had been broken up into pieces. You are sharing your learning in great detail. There is much to think about in each one of them, and it takes a while to read each part with understanding anyway. So this may have been a blessing in disguise.
Anyway, that happened to me once. I posted two thoughts one right after the other and the second one was automatically erased-- by the computer, not by a person. It really didn't matter in the end.
Just the other day I finally learned what Chardikala means. The word seemed to be everywhere for a week. So be cheerful, because God is always cheerful.
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I am posting below the Hukumnama of 28th May,2007, The 'word' and ,Name' etc, have been underlined.
somvwr, 14 jyT (sMmq 539 nwnkSwhI) (AMg: 581)
pMjwbI ivAwiKAw :
hy BweI! (jgq ivc jyhVw BI jIv jnm lY ky) AwieAw hY aus ny (Aw^r ieQoN) kUc kr jwxw hY (iksy ny ieQy sdw nhIN bYT rihxw) ieh jgq hY hI nwsvMq iKlwrw [ jy sdw-iQr rihx vwly prmwqmw dw ismrn krIey qW sdw-iQr rihx vwlw itkwxw iml jWdw hY [ jyhVw mnu`K sdw-iQr pRBU ƒ ismrdw hY auh pivq® jIvn vwlw ho jWdw hY, auh sdw-iQr pRBU dy pRkwS leI Xog bx jWdw hY [ jyhVw mnu`K mwieAw dy moh ivc jW mwieAw dy lwlc ivc PisAw rihMdw hY auh prmwqmw dI drgwh ivc kbUl nhIN hMudw, aus ƒ pRBU dI hzUrI ivc QW nhIN imldI [ ijvyN sMu\y Gr ivc gey kW ƒ (iksy ny rotI dI grwhI Awidk nhIN pwxI) (iqvyN mwieAw dy moh ivc Psy jIv ƒ pRBU dI hzUrI ivc) iksy ny ieh nhIN AwKxw—AwE jI, AMdr lMG Awvo qy bYT jwvo [ aus mnu`K ƒ jnm mrn dw gyV Bugqxw pY jWdw hY, aus ƒ (ies gyV dy kwrn pRBU-crnW nwloN) lMmw ivCoVw ho jWdw hY [ (mwieAw dy moh ivc Ps ky) jgq Awqmk mOq shyV irhw hY (jyhVy BI moh ivc Psdy hn auh) swry (Awqmk mOq mrdy hn) [ lwlc dy kwrn mwieAw dy hI Awhr ivc ipAw hoieAw jgq shI jIvn-rwh qoN KuMiJAw rihMdw hY [ ies dy isr auqy Kloqw kwl ies ƒ du`KI krdw rihMdw hY [1[ hy BweI! hy Brwvo! AwE, AsI ipAwr nwl rl ky bYTIey, qy iml ky (Awpxy ivCuVy swQI ƒ) AsIsW dyvIey (aus dy vwsqy pRBU-dr qy ArdwsW krIey) pRIqm-pRBU nwl imlx dIAW AsIsW dyeIey (ArdwsW krIey [ sdw-iQr myl isr& prmwqmw nwl hI hMudw hY qy Ardws dI brkiq nwl auh) sdw-iQr rihx vwlw imlwp kdy mu`kdw nhIN [ (hy sqsMgI Brwvo! rl ky ivCuVy swQI leI) ArdwsW kro (Aqy Awp BI) prmwqmw dI BgqI kro (BgqI dI brkiq nwl prmwqmw dy crnW ivc imlwp ho jWdw hY) jyhVy iek vwrI pRBU-crnW nwl iml jWdy hn auhnW dw iPr kdy ivCoVw nhIN hMudw [ pr keI AYsy hn jo prmwqmw dy nwm qoN KuMJy iPrdy hn jo sdw kwiem rihx vwly itkwxy qoN auKVy iPrdy hn [ sdw-iQr pRBU dw nwm ismrnw shI jIvn-Kyf hY jo gurU dy Sbd ivc juV ky KyfI jw skdI hY [ jyhVy mnu`K gurU dy Sbd ivc lIn rihMdy hn auh jm dy rsqy qy nhIN jWdy, auh sdw leI hI aus prmwqmw ivc juVy rihMdy hn ijs dw srUp (vys) sdw leI At`l hY [ hy s`jx im`q® sqsMgIE! sqsMg ivc rl bYTo [ jyhVy bMdy sqsMg ivc Awey hn auhnW ny gurU ƒ iml ky mwieAw dy moh dy Pwhy v`F ley hn [2[ hy BweI! (jIv Awpxy pUrbly kIqy krmW Anuswr nvyN jIvn ivc Bogx vwsqy) du`K Aqy suK-rUp lyK (prmwqmw dI drgwh ivcoN Awpxy m`Qy qy) ilKw ky jgq ivc nMgw hI AwauNdw hY (jnm smy hI auh smw BI inXq kIqw jWdw hY jdoN jIv ny jgq qoN vwps qur pYxw hMudw hY) auh mukrr kIqw hoieAw smw AgWh ipCWh nhIN ho skdw, (nwh hI auh duK suK vwprnoN ht skdw hY) jo pUrbly jnm ivc krm kr ky (kmweI vjoN) K`itAw hY [ (jIv dy kIqy krmW Anuswr) sdw-iQr rihx vwly prmwqmw ny soc-ivcwr ky ilK id`qw hMudw hY ik jIv ny nvyN jIvn-s&r ivc nwm-AMimRq ivhwJxw hY jW mwieAw-zihr K`txw hY [ (ipCly kIqy Anuswr hI pRBU dI rzw ivc) ijDr jIv ƒ lwieAw jWdw hY auDr ieh l`g pYNdw hY [ (ausy ilKy Anuswr hI) jwdU tUxy krn vwlI mwieAw jIv auqy jwdU pw dyNdI hY, ies dy gl ivc keI rMgW vwlw Dwgw pw dyNdI hY (Bwv, keI qrIikAW nwl mwieAw ies ƒ moh lYNdI hY) [ (ies mohxI mwieAw dy pRBwv hyT hI) jIv dI miq QoVH-ivqI ho jWdI hY, jIv dw mn QoVH-ivqw ho jWdw hY (Bwv, ies ivc ivqkrw qy myr-qyr Aw jWdy hn, Awpxy in`ky ijhy suArQ qoN bwhr vyK soc nhIN skdw), ijvyN m`KI guV KWdI hY (qy guV nwl cMbV ky hI mr jWdI hY, iqvyN jIv mwieAw nwl cMbV ky Awqmk mOqy mr jWdw hY) [ jIv jgq ivc nMgw hI AwauNdw hY qy nMgw hI bMnH ky A`gy lw ilAw jWdw hY [3[ hy BweI! (ijs jIv dy ieQoN clwxy dw s`dw Aw jWdw hY, ro ro ky aus s`dy ƒ twl nhIN skIdw, ieh At`l inXm hY, pr iPr BI) jy iksy ny (ies s`dy ƒ twlx leI) roxw hI hY qW ro ky vyK lvo [ ipAwrw sMbMDI bMnH ky A`gy qor ilAw jWdw hY [ (aus dy ieQoN kUc vwsqy prmwqmw dI drgwh dw) iliKAw hukm imtw nhIN skIdw, pRBU dy dr qoN s`dw Aw jWdw hY (auh s`dw Aim`t hY) [ jdoN prmwqmw ƒ (AwpxI rzw ivc) cMgw l`gdw hY, qW (jIv vwsqy kUc dw) s`dw Aw jWdw hY, rox vwly sMbMDI roNdy hn [ pu`qr, Brw, BqIjy, bVy ipAwry sMbMDI (sBy hI) roNdy hn [ jIv (kUc kr jwx vwly Awpxy sMbMDI dy ip`Cy dunIAw ivc vwprn vwly du`KW dy) shm ivc roNdw hY, qy aus dy guxW (suKW) ƒ muV muV cyqy krdw hY, pr kdy BI koeI jIv muey pRwxIAW dy nwl mrdw nhIN hY (jIaUxw hryk ƒ ipAwrw l`gdw hY, AweI qoN ibnw koeI mr BI nhIN skdw) [ hy nwnk! (ieh mrn qy jMmx dw islislw qW jwrI hI rihxw hY) auh bMdy sdw hI mhw isAwxy hn jo sdw-iQr-pRBU dy gux ihrdy ivc vsw ky mwieAw dy moh vloN auprwm hMudy hn [4[5[
[SIZE=-1]English Translation :[/SIZE]
Monday, 14th Jayt’h (Samvat 539 Nanakshahi) (Page: 581)
[FONT=Courier New, Courier, mono][FONT=Georgia, Times New Roman, Times, serif][May 28, 2007, Monday 04:30 AM. IST] [/FONT][/FONT]
vfhMsu mhlw 1 ]
bwbw AwieAw hY auiT clxw iehu jgu JUTu pswro vw ] scw Gru scVY syvIAY scu Krw sicAwro vw ] kUiV lib jW Qwie n pwsI AgY lhY n TwE ] AMqir Awau n bYshu khIAY ijau suM\Y Gir kwE ] jMmxu mrxu vfw vyCoVw ibnsY jgu sbwey ] lib DMDY mwieAw jgqu BulwieAw kwlu KVw rUAwey ]1] bwbw Awvhu BweIho gil imlh imil imil dyh AwsIsw hy ] bwbw scVw mylu n cukeI pRIqm kIAw dyh AsIsw hy ] AwsIsw dyvho Bgiq kryvho imilAw kw ikAw mylo ] ieik BUly nwvhu Qyhhu Qwvhu gur sbdI scu Kylo ] jm mwrig nhI jwxw sbid smwxw juig juig swcY vysy ] swjn sYx imlhu sMjogI gur imil Koly Pwsy ]2] bwbw nWgVw AwieAw jg mih duKu suKu lyKu ilKwieAw ] iliKAVw swhw nw tlY jyhVw purib kmwieAw ] bih swcY iliKAw AMimRqu ibiKAw ijqu lwieAw iqqu lwgw ] kwmixAwrI kwmx pwey bhu rMgI gil qwgw ] hoCI miq BieAw mnu hoCw guVu sw mKI KwieAw ] nwmrjwdu AwieAw kil BIqir nWgo bMiD clwieAw ]3] bwbw rovhu jy iksY rovxw jwnIAVw bMiD pTwieAw hY ] iliKAVw lyKu n mytIAY dir hwkwrVw AwieAw hY ] hwkwrw AwieAw jw iqsu BwieAw ruMny rovxhwry ] puq BweI BwqIjy rovih pRIqm Aiq ipAwry ] BY rovY gux swir smwly ko mrY n muieAw nwly ] nwnk juig juig jwx is jwxw rovih scu smwly ]4]5] somvwr, 14 jyT (sMmq 539 nwnkSwhI) (AMg: 581)
pMjwbI ivAwiKAw :
vfhMsu mhlw 1 ]
hy BweI! (jgq ivc jyhVw BI jIv jnm lY ky) AwieAw hY aus ny (Aw^r ieQoN) kUc kr jwxw hY (iksy ny ieQy sdw nhIN bYT rihxw) ieh jgq hY hI nwsvMq iKlwrw [ jy sdw-iQr rihx vwly prmwqmw dw ismrn krIey qW sdw-iQr rihx vwlw itkwxw iml jWdw hY [ jyhVw mnu`K sdw-iQr pRBU ƒ ismrdw hY auh pivq® jIvn vwlw ho jWdw hY, auh sdw-iQr pRBU dy pRkwS leI Xog bx jWdw hY [ jyhVw mnu`K mwieAw dy moh ivc jW mwieAw dy lwlc ivc PisAw rihMdw hY auh prmwqmw dI drgwh ivc kbUl nhIN hMudw, aus ƒ pRBU dI hzUrI ivc QW nhIN imldI [ ijvyN sMu\y Gr ivc gey kW ƒ (iksy ny rotI dI grwhI Awidk nhIN pwxI) (iqvyN mwieAw dy moh ivc Psy jIv ƒ pRBU dI hzUrI ivc) iksy ny ieh nhIN AwKxw—AwE jI, AMdr lMG Awvo qy bYT jwvo [ aus mnu`K ƒ jnm mrn dw gyV Bugqxw pY jWdw hY, aus ƒ (ies gyV dy kwrn pRBU-crnW nwloN) lMmw ivCoVw ho jWdw hY [ (mwieAw dy moh ivc Ps ky) jgq Awqmk mOq shyV irhw hY (jyhVy BI moh ivc Psdy hn auh) swry (Awqmk mOq mrdy hn) [ lwlc dy kwrn mwieAw dy hI Awhr ivc ipAw hoieAw jgq shI jIvn-rwh qoN KuMiJAw rihMdw hY [ ies dy isr auqy Kloqw kwl ies ƒ du`KI krdw rihMdw hY [1[ hy BweI! hy Brwvo! AwE, AsI ipAwr nwl rl ky bYTIey, qy iml ky (Awpxy ivCuVy swQI ƒ) AsIsW dyvIey (aus dy vwsqy pRBU-dr qy ArdwsW krIey) pRIqm-pRBU nwl imlx dIAW AsIsW dyeIey (ArdwsW krIey [ sdw-iQr myl isr& prmwqmw nwl hI hMudw hY qy Ardws dI brkiq nwl auh) sdw-iQr rihx vwlw imlwp kdy mu`kdw nhIN [ (hy sqsMgI Brwvo! rl ky ivCuVy swQI leI) ArdwsW kro (Aqy Awp BI) prmwqmw dI BgqI kro (BgqI dI brkiq nwl prmwqmw dy crnW ivc imlwp ho jWdw hY) jyhVy iek vwrI pRBU-crnW nwl iml jWdy hn auhnW dw iPr kdy ivCoVw nhIN hMudw [ pr keI AYsy hn jo prmwqmw dy nwm qoN KuMJy iPrdy hn jo sdw kwiem rihx vwly itkwxy qoN auKVy iPrdy hn [ sdw-iQr pRBU dw nwm ismrnw shI jIvn-Kyf hY jo gurU dy Sbd ivc juV ky KyfI jw skdI hY [ jyhVy mnu`K gurU dy Sbd ivc lIn rihMdy hn auh jm dy rsqy qy nhIN jWdy, auh sdw leI hI aus prmwqmw ivc juVy rihMdy hn ijs dw srUp (vys) sdw leI At`l hY [ hy s`jx im`q® sqsMgIE! sqsMg ivc rl bYTo [ jyhVy bMdy sqsMg ivc Awey hn auhnW ny gurU ƒ iml ky mwieAw dy moh dy Pwhy v`F ley hn [2[ hy BweI! (jIv Awpxy pUrbly kIqy krmW Anuswr nvyN jIvn ivc Bogx vwsqy) du`K Aqy suK-rUp lyK (prmwqmw dI drgwh ivcoN Awpxy m`Qy qy) ilKw ky jgq ivc nMgw hI AwauNdw hY (jnm smy hI auh smw BI inXq kIqw jWdw hY jdoN jIv ny jgq qoN vwps qur pYxw hMudw hY) auh mukrr kIqw hoieAw smw AgWh ipCWh nhIN ho skdw, (nwh hI auh duK suK vwprnoN ht skdw hY) jo pUrbly jnm ivc krm kr ky (kmweI vjoN) K`itAw hY [ (jIv dy kIqy krmW Anuswr) sdw-iQr rihx vwly prmwqmw ny soc-ivcwr ky ilK id`qw hMudw hY ik jIv ny nvyN jIvn-s&r ivc nwm-AMimRq ivhwJxw hY jW mwieAw-zihr K`txw hY [ (ipCly kIqy Anuswr hI pRBU dI rzw ivc) ijDr jIv ƒ lwieAw jWdw hY auDr ieh l`g pYNdw hY [ (ausy ilKy Anuswr hI) jwdU tUxy krn vwlI mwieAw jIv auqy jwdU pw dyNdI hY, ies dy gl ivc keI rMgW vwlw Dwgw pw dyNdI hY (Bwv, keI qrIikAW nwl mwieAw ies ƒ moh lYNdI hY) [ (ies mohxI mwieAw dy pRBwv hyT hI) jIv dI miq QoVH-ivqI ho jWdI hY, jIv dw mn QoVH-ivqw ho jWdw hY (Bwv, ies ivc ivqkrw qy myr-qyr Aw jWdy hn, Awpxy in`ky ijhy suArQ qoN bwhr vyK soc nhIN skdw), ijvyN m`KI guV KWdI hY (qy guV nwl cMbV ky hI mr jWdI hY, iqvyN jIv mwieAw nwl cMbV ky Awqmk mOqy mr jWdw hY) [ jIv jgq ivc nMgw hI AwauNdw hY qy nMgw hI bMnH ky A`gy lw ilAw jWdw hY [3[ hy BweI! (ijs jIv dy ieQoN clwxy dw s`dw Aw jWdw hY, ro ro ky aus s`dy ƒ twl nhIN skIdw, ieh At`l inXm hY, pr iPr BI) jy iksy ny (ies s`dy ƒ twlx leI) roxw hI hY qW ro ky vyK lvo [ ipAwrw sMbMDI bMnH ky A`gy qor ilAw jWdw hY [ (aus dy ieQoN kUc vwsqy prmwqmw dI drgwh dw) iliKAw hukm imtw nhIN skIdw, pRBU dy dr qoN s`dw Aw jWdw hY (auh s`dw Aim`t hY) [ jdoN prmwqmw ƒ (AwpxI rzw ivc) cMgw l`gdw hY, qW (jIv vwsqy kUc dw) s`dw Aw jWdw hY, rox vwly sMbMDI roNdy hn [ pu`qr, Brw, BqIjy, bVy ipAwry sMbMDI (sBy hI) roNdy hn [ jIv (kUc kr jwx vwly Awpxy sMbMDI dy ip`Cy dunIAw ivc vwprn vwly du`KW dy) shm ivc roNdw hY, qy aus dy guxW (suKW) ƒ muV muV cyqy krdw hY, pr kdy BI koeI jIv muey pRwxIAW dy nwl mrdw nhIN hY (jIaUxw hryk ƒ ipAwrw l`gdw hY, AweI qoN ibnw koeI mr BI nhIN skdw) [ hy nwnk! (ieh mrn qy jMmx dw islislw qW jwrI hI rihxw hY) auh bMdy sdw hI mhw isAwxy hn jo sdw-iQr-pRBU dy gux ihrdy ivc vsw ky mwieAw dy moh vloN auprwm hMudy hn [4[5[
[SIZE=-1]English Translation :[/SIZE]
WADAHANS, FIRST MEHL:
O Baba, whoever has come, will rise up and leave; this world is a false show. One’s true home is obtained by serving the True One; real Truth comes by being truthful. By falsehood and greed, no place of rest is found, and no place in the world hereafter is obtained. No one invites him to come in and sit down — he is like a crow in a deserted house. Caught in birth and death, separated from God for such a long time, the whole world is wasting away. Greed, worldly entanglements and Maya deceive the world. Death hovers over its head, and makes it cry. || 1 || Come, O Baba, and Siblings of Destiny — let’s join together; take me in your arms, and bless me with your prayers. O Baba, union with the True One cannot be broken; bless me with your prayers for union with my Beloved. Bless me with your prayers, that I may worship God with devotion; for those already united with Him, what more is there to unite? Some have wandered away from the Name of God — they have lost the Path. The Word of the Guru’s Shabad is the true game. Do not go on the path of Death; remain absorbed in the Shabad, the true form throughout the ages. Through good fortune, we meet such friends and relatives, who meet with the Guru, and escape the noose of Death. || 2 || O Baba, we come into the world naked, into pain and pleasure, according to the record of our account. The call of our pre-ordained destiny cannot be altered; it follows from our past actions. The True Lord sits and writes of ambrosial nectar and bitter poison; as the Lord attaches us, so are we attached. The charmer, Maya, has worked her charms, and the multi-colored thread is around everyone’s neck. Through shallow intellect, the mind becomes shallow, and one eats the fly, along with the sweets. Contrary to custom, he comes into the Dark Age of Kali Yuga naked, and naked he is bound down and sent away again. || 3 || O Baba, weep and mourn if you must; the beloved soul is bound and driven off. The pre-ordained record of destiny cannot be erased; the summons has come from the Lord’s Court. The messenger comes, when it pleases God, and the mourners begin to mourn. Sons, brothers, nephews and very dear friends weep and wail. Let him weep, who weeps in the Fear of God, cherishing the virtues of God — no one dies with the dead. O Nanak, throughout the ages, they are known as wise, who weep, remembering the True One. || 4 || 5 || Monday, 14th Jayt’h (Samvat 539 Nanakshahi) (Page: 581)
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It is the Hukumnama for 29th May,2007.
[May 29, 2007, Tuesday 04:30 AM. IST]
mMglvwr, 15 jyT (sMmq 539 nwnkSwhI)(AMg : 625)
pMjwbI ivAwiKAw :
[SIZE=-1]English Translation :[/SIZE]
Tuesday, 15th Jayt’h (Samvat 539 Nanakshahi)
[May 29, 2007, Tuesday 04:30 AM. IST]
soriT mhlw 5 ]
ismir ismir pRB Bey Anµdw duK klys siB nwTy ] gun gwvq iDAwvq pRBu Apnw kwrj sgly sWTy ]1] jgjIvn nwmu qumwrw ] gur pUry dIE aupdysw jip Baujlu pwir auqwrw ] rhwau ] qUhY mMqRI sunih pRB qUhY sBu ikCu krxYhwrw ] qU Awpy dwqw Awpy Bugqw ikAw iehu jMqu ivcwrw ]2] ikAw gux qyry AwiK vKwxI kImiq khxu n jweI ] pyiK pyiK jIvY pRBu Apnw Acrju qumih vfweI ]3] Dwir AnugRhu Awip pRB sÍwmI piq miq kInI pUrI ] sdw sdw nwnk bilhwrI bwCau sMqw DUrI ]4]13]63] mMglvwr, 15 jyT (sMmq 539 nwnkSwhI)(AMg : 625)
pMjwbI ivAwiKAw :
soriT mhlw 5 ]
hy pRBU qyrw nwm ismr ismr ky ismrn krn vwly mnu`K pRsMn-ic`q ho jWdy hn, auhnW dy AMdroN swry du`K-klyS dUr ho jWdy hn[ hy BweI! v@f-BwgI mnu`K Awpxy pRBU dy gux gWidAW Aqy aus dw iDAwn DridAW Awpxy swry kMm svwr lYNdy hn[1[hy pRBU! qyrw nwm jgq dy jIvW nMU Awqmk jIvn dyx vwlw hY[ pUry siqgurU ny ijs mnu`K nMU qyrw nwm ismrn dw aupdyS id`qw, auh mnu`K nwm jp ky sMswr-smuMdr qoN pwr lMG igAw[1[rhwau[ hy pRBU! qMU Awp hI Awpxw slwhkwr hYN, qMU Awp hI hryk jIv nMU dwqW dyx vwlw hYN, qMU Awp hI hryk jIv ivc bYTw pdwrQW nMMU Bogx vwlw hYN[ ies jIv dI koeI pWieAW nhIN hY[2[ hy pRBU! mY qyry gux AwK ky ibAwn krn jogw nhIN hW[ qyrI kdr-kImq d`sI nhIN jw skdI[ qyrw vf`px hYrwn kr dyx vwlw hY[ hy BweI! mnu`K Awpxy pRBU dw drSn kr kr ky Awqmk jIvn pRwpq kr lYNdw hY[3[ hy pRBU! hy suAwmI! qMU Awp hI jIv auqy ikrpw kr ky aus nMU lok prlok ivc ie`zq b^Sdw hYN, aus nMu pUrI Akl dy dyNdw hYN[ hy nwnk! AwK-hy pRBU! mYN sdw hI qYQoN kurbwn jWdw hW[ mYN qyry dr qoN sMq jnW dy crnW dI DUV mMgdW hW[4[13[63[ [SIZE=-1]English Translation :[/SIZE]
SORAT’H, FIFTH MEHL:
Remembering, remembering God in meditation, bliss ensues, and one is rid of all suffering and pain. Singing the Glorious Praises of God, and meditating on Him, all my affairs are brought into harmony. || 1 || Your Name is the Life of the world. The Perfect Guru has taught me, that by meditating, I cross over the terrifying world-ocean. || Pause || You are Your own advisor; You hear everything, God, and You do everything. You Yourself are the Giver, and You Yourself are the Enjoyer. What can this poor creature do? || 2 || Which of Your Glorious Virtues should I describe and speak of? Your value cannot be described. I live by beholding, beholding You, O God. Your glorious greatness is wonderful and amazing! || 3 || Granting His Grace, God my Lord and Master Himself saved my honor, and my intellect has been made perfect. Forever and ever, Nanak is a sacrifice, longing for the dust of the feet of the Saints. || 4 || 13 || 63 || Tuesday, 15th Jayt’h (Samvat 539 Nanakshahi)
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This is the Hukumnama for Today.
bu`Dvwr, 16 jyT (sMmq 539 nwnkSwhI) (AMg: 776)
pMjwbI ivAwiKAw :
[SIZE=-1]English Translation :[/SIZE]
Wednesday, 16th Jayt’h (Samvat 539 Nanakshahi) (Page: 776)
[FONT=Courier New, Courier, mono]
[FONT=Georgia, Times New Roman, Times, serif][May 30, 2007, Wednesday 04:30 AM. IST] [/FONT] [/FONT]
sUhI CMq mhlw 4 ]
mwryihsu vy jn haumY ibiKAw ijin hir pRB imlx n idqIAw ] dyh kMcn vy vMnIAw iein haumY mwir ivguqIAw ] mohu mwieAw vy sB kwlKw iein mnmuiK mUiV sjuqIAw ] jn nwnk gurmuiK aubry gur sbdI haumY CutIAw ]1] vis Awixhu vy jn iesu mn kau mnu bwsy ijau inq BauidAw ] duiK rYix vy ivhwxIAw inq Awsw Aws kryidAw ] guru pwieAw vy sMq jno min Aws pUrI hir cauidAw ] jn nwnk pRB dyhu mqI Cif Awsw inq suiK sauidAw ]2] sw Dn Awsw iciq kry rwm rwijAw hir pRB syjVIAY AweI ] myrw Twkuru Agm dieAwlu hY rwm rwijAw kir ikrpw lyhu imlweI ] myrY min qin locw gurmuKy rwm rwijAw hir srDw syj ivCweI ] jn nwnk hir pRB BwxIAw rwm rwijAw imilAw shij suBweI ]3] iekqu syjY hir pRBo rwm rwijAw guru dsy hir mylyeI ] mY min qin pRym bYrwgu hY rwm rwijAw guru myly ikrpw kryeI ] hau gur ivthu Goil GumwieAw rwm rwijAw jIau siqgur AwgY dyeI ] guru quTw jIau rwm rwijAw jn nwnk hir mylyeI ]4]2]6]5]7]6]18] [FONT=Georgia, Times New Roman, Times, serif][May 30, 2007, Wednesday 04:30 AM. IST] [/FONT] [/FONT]
sUhI CMq mhlw 4 ]
bu`Dvwr, 16 jyT (sMmq 539 nwnkSwhI) (AMg: 776)
pMjwbI ivAwiKAw :
sUhI CMq mhlw 4 ]
hy BweI! ijs haumY ny, ijs mwieAw ny jIv nUM kdy prmwqmw nwl imlx nhIN id`qw, ies haumY nUM, ies mwieAw nUM Awpxy AMdroN mwr mukwE[ hy BweI! vyKo! ieh srIr sony dy rMg vrgw sohxw huMdw hY, pr ij`Qy haumY Aw vVI, ies haumY ny aus srIr nUM mwr ky ^uAwr kr id`qw[ hy BweI! mwieAw dw moh inrI kwlK hY, pr Awpxy mn dy murId ies mUrK mnu`K ny Awpxy Awp nUM ies kwlK nwl hI joV r`iKAw hY[ hyy dws nwnk! AwK hy BweI! gurU dy snmuK rihx vwly mnu`K ies haUmy qoN bc jWdy hn, gurU dy Sbd dI brkiq nwl auhnW nUM haumY qoN KlwsI iml jWdI hY[1[ hy BweI! Awpxy ies mn nUM sdw Awpxy v`s ivc r`Ko[ mnu`K dw ieh mn sdw bwsy (iSkwrI pMCI) vWg Btkdw rihMdw hY[ sdw AwsW hI AwsW bxWidAW mnu`K dI swrI izMdgI dI rwq du`K ivc hI bIqdI hY[ hy sMq jno! ijs mnu`K nUM gurU iml ipAw, auh prmwqmw dw nwm jpx l`g pYNdw hY, qy nwm jpidAW aus dy mn ivc au~TI hir-nwm ismrn dI Aws pUrI ho jWdI hY[ hy dws nwnk! pRBU dy dr qy Ardws kirAw kr qy AwK- hy pRBU! mYnUM vI Awpxw nwm jpx dI sUJ b^S[ ijhVw mnu`K nwm jpdw hY, auh dunIAw vwlIAW AwsW C`f ky Awqmk AwnMd ivc lIn rihMdw hY[2[ hy BweI! gurU dI srn peI rihx vwlI jIv-iesqRI Awpxy ic`q ivc in`q pRBU-pqI dy imlwp dI Aws krdI rihMdI hY, qy AwKdI hY- hy pRBU pwiqSwh! hy hrI! hy pRBU! myry ihrdy dI sohxI syj au~qy Aw v`s! hy pRBU-pwiqSwh! qUM myrw mwlk hYN, qUM dieAw dw somw hYN, pr qUM myry leI AphuMc hYN, qUM Awp hI imhr kr ky mYnUM Awpxy crnW ivc imlw lY[ hy pRBU-pwiqSwh! gurU dI srn pY ky myry mn ivc, myry qn ivc qyry imlwp dI qWG pYdw ho cukI hY[ hy hrI! mYN srDw dI syj ivCw r`KI hY[ hy dws nwnk! AwK-hy pRBU pwiqSwh! hy hrI! ijhVI jIv-iesqRI qYnUM ipAwrI l`g jWdI hY, qUM aus nUM Awqmk Afolqw ivc itkI nUM pRym ivc itkI nUM iml pYdw hYN[3[ hy BweI! jIv-iesqRI dI ie`ko hI ihrdw-syj au~qy hrI pRBU v`sdw hY, ijs jIv-iesqRI nUM gurU d`s pWdw hY, aus nUM hrI nwl imlw dyNdw hY[ myry mn ivc myry ihrdy ivc pRBU dy imlwp leI iK`c hY, qWG hY pr ijs jIv iesqRI au~qy gurU imhr krdw hY, aus nUM pRBU nwl imlWdw hY[ hy BweI! mYN gurU qoN sdky kurbwn jWdw hW, mYN AwpxI ijMd gurU A`gy Byt Drdw hW[ hy dws nwnk! AwK- ijs au~qy gurU dieAwvwn huMdw hY, aus nUM hir-pRBU nwl imlw dyNdw hY[4[2[6[18[ [SIZE=-1]English Translation :[/SIZE]
SOOHEE, CHHANT, FOURTH MEHL:
Eradicate the poison of egotism, O human being; it is holding you back from meeting your Lord God. This golden-colored body has been disfigured and ruined by egotism. Attachment to Maya is total darkness; this foolish, self-willed manmukh is attached to it. O servant Nanak, the Gurmukh is saved; through the Word of the Guru’s Shabad, he is released from egotism. || 1 || Overcome and subdue this mind; your mind wanders around continually, like a falcon. The mortal’s life-night passes painfully, in constant hope and desire. I have found the Guru, O humble Saints; my mind’s hopes are fulfilled, chanting the Lord’s Name. Please bless servant Nanak, O God, with such understanding, that abandoning false hopes, he may always sleep in peace. || 2 || The bride hopes in her mind, that her Sovereign Lord God will come to her bed. My Lord and Master is infinitely compassionate; O Sovereign Lord, be merciful, and merge me into Yourself. My mind and body long to behold the Guru’s face. O Sovereign Lord, I have spread out my bed of loving faith. O servant Nanak, when the bride pleases her Lord God, her Sovereign Lord meets her with natural ease. || 3 || My Lord God, my Sovereign Lord, is on the one bed. The Guru has shown me how to meet my Lord. My mind and body are filled with love and affection for my Sovereign Lord. In His Mercy, the Guru has united me with Him. I am a sacrifice to my Guru, O my Sovereign Lord; I surrender my soul to the True Guru. When the Guru is totally pleased, O servant Nanak, he unites the soul with the Lord, the Sovereign Lord. || 4 || 2 || 6 || 18 || Wednesday, 16th Jayt’h (Samvat 539 Nanakshahi) (Page: 776)
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This is the Hukumnama for Today.
bu`Dvwr, 16 jyT (sMmq 539 nwnkSwhI) (AMg: 776)
pMjwbI ivAwiKAw :
[SIZE=-1]English Translation :[/SIZE]
Wednesday, 16th Jayt’h (Samvat 539 Nanakshahi) (Page: 776)
[FONT=Courier New, Courier, mono]
[FONT=Georgia, Times New Roman, Times, serif][May 30, 2007, Wednesday 04:30 AM. IST] [/FONT] [/FONT]
sUhI CMq mhlw 4 ]
mwryihsu vy jn haumY ibiKAw ijin hir pRB imlx n idqIAw ] dyh kMcn vy vMnIAw iein haumY mwir ivguqIAw ] mohu mwieAw vy sB kwlKw iein mnmuiK mUiV sjuqIAw ] jn nwnk gurmuiK aubry gur sbdI haumY CutIAw ]1] vis Awixhu vy jn iesu mn kau mnu bwsy ijau inq BauidAw ] duiK rYix vy ivhwxIAw inq Awsw Aws kryidAw ] guru pwieAw vy sMq jno min Aws pUrI hir cauidAw ] jn nwnk pRB dyhu mqI Cif Awsw inq suiK sauidAw ]2] sw Dn Awsw iciq kry rwm rwijAw hir pRB syjVIAY AweI ] myrw Twkuru Agm dieAwlu hY rwm rwijAw kir ikrpw lyhu imlweI ] myrY min qin locw gurmuKy rwm rwijAw hir srDw syj ivCweI ] jn nwnk hir pRB BwxIAw rwm rwijAw imilAw shij suBweI ]3] iekqu syjY hir pRBo rwm rwijAw guru dsy hir mylyeI ] mY min qin pRym bYrwgu hY rwm rwijAw guru myly ikrpw kryeI ] hau gur ivthu Goil GumwieAw rwm rwijAw jIau siqgur AwgY dyeI ] guru quTw jIau rwm rwijAw jn nwnk hir mylyeI ]4]2]6]5]7]6]18] [FONT=Georgia, Times New Roman, Times, serif][May 30, 2007, Wednesday 04:30 AM. IST] [/FONT] [/FONT]
sUhI CMq mhlw 4 ]
bu`Dvwr, 16 jyT (sMmq 539 nwnkSwhI) (AMg: 776)
pMjwbI ivAwiKAw :
sUhI CMq mhlw 4 ]
hy BweI! ijs haumY ny, ijs mwieAw ny jIv nUM kdy prmwqmw nwl imlx nhIN id`qw, ies haumY nUM, ies mwieAw nUM Awpxy AMdroN mwr mukwE[ hy BweI! vyKo! ieh srIr sony dy rMg vrgw sohxw huMdw hY, pr ij`Qy haumY Aw vVI, ies haumY ny aus srIr nUM mwr ky ^uAwr kr id`qw[ hy BweI! mwieAw dw moh inrI kwlK hY, pr Awpxy mn dy murId ies mUrK mnu`K ny Awpxy Awp nUM ies kwlK nwl hI joV r`iKAw hY[ hyy dws nwnk! AwK hy BweI! gurU dy snmuK rihx vwly mnu`K ies haUmy qoN bc jWdy hn, gurU dy Sbd dI brkiq nwl auhnW nUM haumY qoN KlwsI iml jWdI hY[1[ hy BweI! Awpxy ies mn nUM sdw Awpxy v`s ivc r`Ko[ mnu`K dw ieh mn sdw bwsy (iSkwrI pMCI) vWg Btkdw rihMdw hY[ sdw AwsW hI AwsW bxWidAW mnu`K dI swrI izMdgI dI rwq du`K ivc hI bIqdI hY[ hy sMq jno! ijs mnu`K nUM gurU iml ipAw, auh prmwqmw dw nwm jpx l`g pYNdw hY, qy nwm jpidAW aus dy mn ivc au~TI hir-nwm ismrn dI Aws pUrI ho jWdI hY[ hy dws nwnk! pRBU dy dr qy Ardws kirAw kr qy AwK- hy pRBU! mYnUM vI Awpxw nwm jpx dI sUJ b^S[ ijhVw mnu`K nwm jpdw hY, auh dunIAw vwlIAW AwsW C`f ky Awqmk AwnMd ivc lIn rihMdw hY[2[ hy BweI! gurU dI srn peI rihx vwlI jIv-iesqRI Awpxy ic`q ivc in`q pRBU-pqI dy imlwp dI Aws krdI rihMdI hY, qy AwKdI hY- hy pRBU pwiqSwh! hy hrI! hy pRBU! myry ihrdy dI sohxI syj au~qy Aw v`s! hy pRBU-pwiqSwh! qUM myrw mwlk hYN, qUM dieAw dw somw hYN, pr qUM myry leI AphuMc hYN, qUM Awp hI imhr kr ky mYnUM Awpxy crnW ivc imlw lY[ hy pRBU-pwiqSwh! gurU dI srn pY ky myry mn ivc, myry qn ivc qyry imlwp dI qWG pYdw ho cukI hY[ hy hrI! mYN srDw dI syj ivCw r`KI hY[ hy dws nwnk! AwK-hy pRBU pwiqSwh! hy hrI! ijhVI jIv-iesqRI qYnUM ipAwrI l`g jWdI hY, qUM aus nUM Awqmk Afolqw ivc itkI nUM pRym ivc itkI nUM iml pYdw hYN[3[ hy BweI! jIv-iesqRI dI ie`ko hI ihrdw-syj au~qy hrI pRBU v`sdw hY, ijs jIv-iesqRI nUM gurU d`s pWdw hY, aus nUM hrI nwl imlw dyNdw hY[ myry mn ivc myry ihrdy ivc pRBU dy imlwp leI iK`c hY, qWG hY pr ijs jIv iesqRI au~qy gurU imhr krdw hY, aus nUM pRBU nwl imlWdw hY[ hy BweI! mYN gurU qoN sdky kurbwn jWdw hW, mYN AwpxI ijMd gurU A`gy Byt Drdw hW[ hy dws nwnk! AwK- ijs au~qy gurU dieAwvwn huMdw hY, aus nUM hir-pRBU nwl imlw dyNdw hY[4[2[6[18[ [SIZE=-1]English Translation :[/SIZE]
SOOHEE, CHHANT, FOURTH MEHL:
Eradicate the poison of egotism, O human being; it is holding you back from meeting your Lord God. This golden-colored body has been disfigured and ruined by egotism. Attachment to Maya is total darkness; this foolish, self-willed manmukh is attached to it. O servant Nanak, the Gurmukh is saved; through the Word of the Guru’s Shabad, he is released from egotism. || 1 || Overcome and subdue this mind; your mind wanders around continually, like a falcon. The mortal’s life-night passes painfully, in constant hope and desire. I have found the Guru, O humble Saints; my mind’s hopes are fulfilled, chanting the Lord’s Name. Please bless servant Nanak, O God, with such understanding, that abandoning false hopes, he may always sleep in peace. || 2 || The bride hopes in her mind, that her Sovereign Lord God will come to her bed. My Lord and Master is infinitely compassionate; O Sovereign Lord, be merciful, and merge me into Yourself. My mind and body long to behold the Guru’s face. O Sovereign Lord, I have spread out my bed of loving faith. O servant Nanak, when the bride pleases her Lord God, her Sovereign Lord meets her with natural ease. || 3 || My Lord God, my Sovereign Lord, is on the one bed. The Guru has shown me how to meet my Lord. My mind and body are filled with love and affection for my Sovereign Lord. In His Mercy, the Guru has united me with Him. I am a sacrifice to my Guru, O my Sovereign Lord; I surrender my soul to the True Guru. When the Guru is totally pleased, O servant Nanak, he unites the soul with the Lord, the Sovereign Lord. || 4 || 2 || 6 || 18 || Wednesday, 16th Jayt’h (Samvat 539 Nanakshahi) (Page: 776)
Last edited by a moderator:
It is Today's Hukamnama
vIrvwr, 17 jyT (sMmq 539 nwnkSwhI) (AMg: 697)
pMjwbI ivAwiKAw :
[SIZE=-1]English Translation :[/SIZE]
Thursday, 17th Jayt’h (Samvat 539 Nanakshahi) (Page : 697)
[FONT=Courier New, Courier, mono]
[FONT=Georgia, Times New Roman, Times, serif][May 31, 2007, Thursday 04:30 AM. IST] [/FONT] [/FONT]
jYqsrI mhlw 4 ]
ijn hir ihrdY nwmu n bisE iqn mwq kIjY hir bWJw ] iqn suM\I dyh iPrih ibnu nwvY Eie Kip Kip muey krWJw ]1] myry mn jip rwm nwmu hir mwJw ] hir hir ik®pwil ik®pw pRiB DwrI guir igAwnu dIE mnu smJw ] rhwau ] hir kIriq kljuig pdu aUqmu hir pweIAY siqgur mwJw ] hau bilhwrI siqgur Apuny ijin gupqu nwmu prgwJw ]2] drsnu swD imilE vfBwgI siB iklibK gey gvwJw ] siqguru swhu pwieAw vf dwxw hir kIey bhu gux swJw ]3] ijn kau ik®pw krI jgjIvin hir auir DwirE mn mwJw ] Drm rwie dir kwgd Pwry jn nwnk lyKw smJw ]4]5] [FONT=Georgia, Times New Roman, Times, serif][May 31, 2007, Thursday 04:30 AM. IST] [/FONT] [/FONT]
jYqsrI mhlw 4 ]
vIrvwr, 17 jyT (sMmq 539 nwnkSwhI) (AMg: 697)
pMjwbI ivAwiKAw :
jYqsrI mhlw 4 ]
hy BweI! ijMnW mnu`KW dy ihrdy ivc prmwqmw dw nwm nhIN v`sdw auhnW dI mW nMU hrI bWJ hI kr idAw kry qW cMgw hY, ikauNik auhnW dw srIr hir-nwm qoN suM\w rihMdw hY, auh nwm qoN vWjy hI qury iPrdy hn, Aqy, auh kRuJ kRuJ ky ^uAwr ho ho ky Awqmk mOq shyVdy rihMdy hn[1[ hy myry mn! aus prmwqmw dw nwm jipAw kr, jo qyry AMdr hI v`s irhw hY[ hy BweI! ikRpwl pRBU ny ijs mnu`K auqy ikrpw kIqI aus nMU gurU ny Awqmk jIvn dI sUJ b^SI aus dw mn nwm jpx dI kdr smJ igAw[ rhwau[ hy BweI! jgq ivc prmwqmw dI is&iq swlwh hI sB qoN au~cw drjw hY, pr prmwqmw gurU dy rwhIN hI imldw hY[ hy BweI! mYN Awpxy gurU qoN kurbwn jWdw hW, ijs ny myry AMdr hI gu`Jy v`sdy prmwqmw dw nwm prgt kr id`qw[2[ hy BweI! ijs mnu`K nMU v`fy BwgW nwl gurU dw drSn pRwpq huMdw hY, aus dy swry pwp dUr ho jWdy hn[ ijs nMU v`fw isAwxw qy Swh gurU iml ipAw, gurU ny prmwqmw dy bhuqy guxW nwl aus nMU sWJIvwl bxw id`qw [3[ hy BweI! jgq dy jIvn pRBU ny ijMnW mn`uKW auqy ikrpw kIqI, auhnW ny Awpxy mn ivc ihrdy ivc prmwqmw dw nwm itkw ilAw[ hy nwnk! (AwK- hy BweI) Drmrwj dy dr qy auhnW mnu`KW dy kIqy krmW dy lyKy dy swry kwZj pwV id`qy gey, auhnW dwsW dw lyKw in`bV igAw[4[5[ [SIZE=-1]English Translation :[/SIZE]
JAITSREE, FOURTH MEHL:
The Lord’s Name does not abide within their hearts — their mothers should have been sterile. These bodies wander around, forlorn and abandoned, without the Name; their lives waste away, and they die, crying out in pain. || 1 || O my mind, chant the Name of the Lord, the Lord within you. The Merciful Lord God, Har, Har, has showered me with His Mercy; the Guru has imparted spiritual wisdom to me, and my mind has been instructed. || Pause || In this Dark Age of Kali Yuga, the Kirtan of the Lord’s Praise brings the most noble and exalted status; the Lord is found through the True Guru. I am a sacrifice to my True Guru, who has revealed the Lord’s hidden Name to me. || 2 || By great good fortune, I obtained the Blessed Vision of the Darshan of the Holy; it removes all stains of sin. I have found the True Guru, the great, all-knowing King; He has shared with me the many Glorious Virtues of the Lord. || 3 || Those, unto whom the Lord, the Life of the world, has shown Mercy, enshrine Him within their hearts, and cherish Him in their minds. The Righteous Judge of Dharma, in the Court of the Lord, has torn up my papers; servant Nanak’s account has been settled. || 4 || 5 || Thursday, 17th Jayt’h (Samvat 539 Nanakshahi) (Page : 697)
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jasbirm singh
SPNer
- May 31, 2007
- 1
- 0
Re: Daatai daat rakhi hath aapnai jis bhavai tis dehi
Waheguru jeo
This is my first post. I wonder if any learned spirutually oriented gursikh can explain whether this pankti is related with Grace of waheguru
Regards Jasbir
Mumbai
Waheguru jeo
This is my first post. I wonder if any learned spirutually oriented gursikh can explain whether this pankti is related with Grace of waheguru
Regards Jasbir
Mumbai
Respected Jasbirm Sngh Ji,
BTY every "pankti" of Dhan Dhan Siri Guru Granth Sahib Ji is "related with Grace of waheguru"....................................
dhur ki bani aaee..............................................................
humbly asking for everybody's forgiveness
BTY every "pankti" of Dhan Dhan Siri Guru Granth Sahib Ji is "related with Grace of waheguru"....................................
dhur ki bani aaee..............................................................
humbly asking for everybody's forgiveness
pritpal_singh
SPNer
- May 22, 2007
- 27
- 12
Waheguru Ji Ka Khlasa Waheguru Ji Ki Fateh
It Is Good To Find Out Elaborate Meanings Of 'naam' And 'shabad'. They Have Been Very Well Explained But I Request That You Just Don't Get Entangled In Meanings Because If You Look Closely All The Bhagats Sitting Inside The Guru Granth Sahib Are Totally Illiterate. Since They Were All Contemporaries, They Just Got Word That A Certain Word When Chanted Continously And With Concentration Has Helped Persons To Come Near God. This Made Them Curious And They Without Finding Out What The Word Meant, Started Practising It. And The Whole Process Clicked Very Well And They Broke The Shackles Of Birth And Death.
What I Mean To Say Is That Forget About What 'waheguru' Means And Just Start Enchanting It With Such Concentration That As Your Tongue Utters The Shabad, Your Ears Hear It And Gradually As The Shabad Flows Through The Ears To Your Mind, It Clears Your Mind Of The Uncountable Sins That Have Accumulated Inside It Through The Countless Births That We Have Gone Through.
This Is Spiritual Upliftment. Try It Out, The Feelings Associated With This Process Cannot Be Explained. It Is 'anand'.
It Is Not Easy By Any Means. Just Start Practising From Now Onwards.
It Is Good To Find Out Elaborate Meanings Of 'naam' And 'shabad'. They Have Been Very Well Explained But I Request That You Just Don't Get Entangled In Meanings Because If You Look Closely All The Bhagats Sitting Inside The Guru Granth Sahib Are Totally Illiterate. Since They Were All Contemporaries, They Just Got Word That A Certain Word When Chanted Continously And With Concentration Has Helped Persons To Come Near God. This Made Them Curious And They Without Finding Out What The Word Meant, Started Practising It. And The Whole Process Clicked Very Well And They Broke The Shackles Of Birth And Death.
What I Mean To Say Is That Forget About What 'waheguru' Means And Just Start Enchanting It With Such Concentration That As Your Tongue Utters The Shabad, Your Ears Hear It And Gradually As The Shabad Flows Through The Ears To Your Mind, It Clears Your Mind Of The Uncountable Sins That Have Accumulated Inside It Through The Countless Births That We Have Gone Through.
This Is Spiritual Upliftment. Try It Out, The Feelings Associated With This Process Cannot Be Explained. It Is 'anand'.
It Is Not Easy By Any Means. Just Start Practising From Now Onwards.
Pritpal_singh ji
Your comments are much appreciated. That many of the bhagats were illiterate only makes their verses ever more sublime. It was the genious of Satgur speaking through them, having chosen them to create so much beauty.
Sometime I am torn however between the intellectual commentary and the pure expression of spirituality. It is a great thing to learn so much about the "meanings" found in the banis. At the same time so much intellectual discourse pulls us away from the basic sprituality of the banis and raags, and away from their awesome beauty. Like you I think that all the abstract discourse subtracts from spirit. On the other hand we learn so much from the discussion.
Perhaps both are necessary to have a rich experience in this forum.
Your comments are much appreciated. That many of the bhagats were illiterate only makes their verses ever more sublime. It was the genious of Satgur speaking through them, having chosen them to create so much beauty.
Sometime I am torn however between the intellectual commentary and the pure expression of spirituality. It is a great thing to learn so much about the "meanings" found in the banis. At the same time so much intellectual discourse pulls us away from the basic sprituality of the banis and raags, and away from their awesome beauty. Like you I think that all the abstract discourse subtracts from spirit. On the other hand we learn so much from the discussion.
Perhaps both are necessary to have a rich experience in this forum.
Respected aad0002 Ji,
both things are equally important-
gurbani gavo bhai......... page-628
bani beechareeay jeo............ page-80
and have been mentioned repeadely by Dhan Dhan Guru Sahibaan all over
And Vichaar can be done in any language, as long as we stay within Gurbani Guidelines...................it is the respect and love for gurbani that counts.............. and aad0002 ji you are the best example for us. Language barrier is nothing if there is purity in mind, it takes care of all the hurdles by all means.
and we can listen/sing/contemplate Gurbani and that too at any time, at any place, with anybody,........
humbly asking for everybody's forgiveness
both things are equally important-
gurbani gavo bhai......... page-628
bani beechareeay jeo............ page-80
and have been mentioned repeadely by Dhan Dhan Guru Sahibaan all over
And Vichaar can be done in any language, as long as we stay within Gurbani Guidelines
...................it is the respect and love for gurbani that counts.............. and aad0002 ji you are the best example for us. Language barrier is nothing if there is purity in mind, it takes care of all the hurdles by all means.and we can listen/sing/contemplate Gurbani and that too at any time, at any place, with anybody,........
humbly asking for everybody's forgiveness
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