Gurus Understanding Mool Mantar

Mool Mantra Standing Majestically in the opening slok Of Japji Sahib

Japji Sahib consists of the Mool Mantra,an opening Salok, a set of 38 pauris(hymns) and a final salok. This Bani called Japji Sahib, appear at the very beginning of the SGGS from Page 1 to Page 8. It is regarded as the most important or 'set of verses' by the Sikhs and is recited every morning by all practising faith in Sikhism. The word ‘Jap’ means to ‘recite’ or ‘to ‘chant’. ‘Ji’ is a word that is used to show respect as is the word ‘Sahib’.

This Bani was composed by the founder of the faith, Sri Guru Nanak Dev Ji who was the first of ten human Gurus of this faith. They were responsible for the creation of this faith which took place over period 1469 to 1708 - a period of about 239 years. At the point when the last of these Gurus departed this Earth, the Guruship was passed to the Sikh Holy Book, the SGGS The Sikh treat this as a living Guru and the respect shown for the or ‘Message of the Gurus’ is unique in this religion.
The message given in Japji Sahib is said to be a summary of the message contained within the whole of the SGGS.s. All Nitnem Gutkas start with Japji Sahib but may also contain other bani (hymns) as well.

The description of Japji Sahib that follows is taken from "The Encyclopedia of Sikhism" by Harbans Singh (published in 1996 by the Punjabi University, Patiala):

...Japji is the most riveting Sikh Prayer recited by the devout early in the morning. The composition is not assigned to any particular raga or musical measure, as is the rest of the Scriptural text...

"Japji is universally accepted to be the composition of Guru Nanak, the founding prophet of Sikhism, although, unlike other scriptural hymns and compositions, it remains anonymous without being credited individually to any of the Gurus..."

"Preceded by what is called Mool Mantar, the basic statement of creed, the Japu comprises an introductory sloka and 38 stanzas traditionally called pauree and a concluding Salok attributed by some to Guru Angad. The initial Salok too appears again in the Scripture as a preamble to the 17th Astapadi of Guru Arjan's famous composition Sukhmani, the Psalm of Peace. The entire composition including the Mool Mantar, two saloks and the thirty eight pauris form the sacred morning prayer Japji Sahib or “Japu Nisanu”. It serves as a prologue to the Scripture and encapsulates Guru Nanak's creed and philosophy, as a whole..."

"The message of the “Japu” is abiding in nature and universal in application. It simply describes the nature of Ultimate Reality and the way to comprehend it, and is not tied to any particular religious system.
In a word it simply defines Sikhism, the religious view of Guru Nanak..."

Source: Sikhiwiki
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Guru Granth Sahib and Placement of Mool Mantra

Mool Mantraforms the very first line in the SGGS. Guru Granth Sahib is the Sikh's Holy Book. If it is not in use it is wrapped in decorative silks and placed on a platform.

During the day the book is opened on cushions (manji). If it is not being read it may be covered with a cloth called a rumalla. Whilst it is being read a fan called a chauri (a sign of authority) may be waved over it. The book is made up from the sacred writing of six of the gurus. it contains 1,430 pages, 3,384 hymns and is always exactly the same. The language it is written in is Gurmukhi (literally "from the mouth of gurus")...a written form of the panjabi. It is treated like a live guru; with great respect. Wherever the book is can be considered a meeting place for Sikhs.

Mool Mantra: A Relook.

Sikh mantra; the first hymn in the Guru Granth Sahib. The ‘Mool Mantra’ sums up Sikh beliefs about God, and is said to be Guru Nanak's first teaching. Translated from the Gurmukhi script, it says, ‘There is only one god. His name is truth. Present in all beings, creator of everything, he is without fear or hate. He is timeless, beyond birth and death. Self-existent, he is known by the Guru's grace’.

The nine statements of the ‘Mool Mantra’ are:

Ik Onkar ‘There is only one God’: Sikh statement that God is one (monotheism). It is formed from two letters in Gurmukhi script, and is often used as a symbol.
Sat Nam ‘His name is Truth’: Sikh name for God. The name itself is a holy formula, or mantra, that contains everything about God. Sikhs believe that chanting or meditating on God's name will enable the worshipper to get closer to God, and eventually to reach a state of pure understanding, peace, and salvation.

Karta Purakh ‘He is the creator of everything’: Sikhs believe that God is the creator and ‘mover’ of everything; nothing happens without God's will. Sikh attitudes to the sanctity of the God-given environment and the human body are shaped by this belief.

Nir Bhau ‘He is without fear’: Sikhs believe that God has no fear because he is in control of the world, and nothing exists outside his domain to threaten him.

Nir Vair ‘He is without hate’: Sikhs believe that God cares equally for everything he created. Thus everyone is forgiven for mistakes if they are sincerely sorry, as God is goodness and mercy.

Akal Murat ‘He is timeless’: Sikhs believe that God is immortal, that he has always existed and always will; he has no limits and can see all events. As God is everywhere (omnipresent), he has no need of movement, he just ‘is’.

Ajuni ‘He is beyond life and death’.

Saibhang ‘Self-existent’: Sikhs believe that God is not in relation to another; he exists self-sufficiently in relation to himself.

Gur Prashad ‘He is known by the Guru's grace’.
Mool Mantra lewading to Sikh Monoethism and Personal God

The "Mul Mantra", that epitomizes the formula of the Sikh creed, enunciates that God is the One only God whose name is Truth, and who is the Creator, without fear and without hate; the Eternal, whose "spirit pervades the universe"; the Ungenerated Purakh, Self-existent, to whose worship the grace of the "Guru" leads.

God is described as One, "Ek Oankar". There is but One God. Innumerable passages in the Guru Granth amply prove this. But what does "unity" mean? Does it mean a unity in the sense of monoism, that is, the unification of all realities (whether finite of infinite; whether created or uncreated), into the one Reality called God? Or does it mean the unification of all gods and goddesses into One God, as the Greeks did in ancient times? Or does it mean the One underlying principle or source from which all multitudes arise as the Greek philosophers' thought? Or does it mean the one only Good as opposed to evil in the world as Zoroaster's God came to represent? Or does it mean the Unique One, the Transcendental One?

The God of Guru Nanak cannot be the God of "Advaitists", because for Guru Nanak and his Sikhs, the world is not illusion, "maya". It is real:

"Sache tere khand sache brahamand
Sache tere loa sache akar" (SGGS, p.463)

(Real are Thy realms and real Thy Universe. Real are Thy worlds and real the created forms.)

Professor Harbans Singh in his book, "Guru Nanak and Origins of the Sikh Faith", poits out:

"One of the conspicuous mark of Guru Nanak's teaching was its spirit of affirmation. It took the world as real and embraced man's life in its various aspects."

The God of Guru Granth cannot be the Absolute of the monists, because the entire Guru Granth is a litany of hymns addressed to someone personal. The One, Guru Nanak speaks of is a transcendental one. But the transcendence is not in the sense of Deism, whose deity has no connection whatsoever with the world. For Guru Nanak He is also immanent, that is, not in the sense of pantheism but in a monotheistic sense. He is transcendent, since He is above the world as the highest being and as the ultimate cause, unique in every sense of the word. He is also immanent, since He is "present in" the world. This "present in" is certainly not the same as "identical with" the world. In the Guru Granth transcendence of God is greatly emphasized:

"Sochai soch(i) na hovai je sochi lakh var.
Chupai chup na hovai je lai raha liv tar.
Bhukhia bhukh na utari je banna puria bhar.
Sahas sianapa lakh hohi ta ik na chalai nal(i)" (SGGS, p.1)

The English translation follows:

"Not by thought alone;
Can He be known
Though one thinks
A hundred thousand times;
Not in a solemn silence
Nor in deep meditation
Though fasting yields and abundance of virtue
It cannot appease the hunger for truth
No by none of these,
Nor by a hundred thousand other devices,
Can God be reached."

The hymn extolling His transcendence are comparably more in number than those which stress His immanence.

Transcendence should be conceived not as something, "Up above" or beyond space; it is rather an essentially absolute independence, self-sufficient. In like manner, immanence is not a mixture of Divine Beings with created realities, but a mode of spiritual prescence, absolutely irreducible to that of corporeal prescence and by that very fact, infinitely more intimate, enveloping and capable of inhering in everything.

Guru Nanak says:

"Ekai pargat(u) ekai gupta ekai dhundhukaro"


"The One is Revealed
The One is Hidden
The One is behind the Dark Veil"

This states that God is so transcendent that revelation is needed to know Him:"The One is Revealed". He is so immanent that He cannot be seen:"The One is Hidden", yet since He is the Ground of all, He is said to be the One behind the veil: "The One is behind the Dark Veil"

.Therefore the God of Sikhism is a "personal" God, otherwise the "Pita", "Pritam" and "Khasam-sahib" will have no meaning.

"Ek(u) pita ekas ke ham barik" (SGGS, p.611)


"The One God is the Father of all; We are His children."

......Guru Nanak says that God is the Creator of heaven and earth. Even the highest gods of Hinduism: Brahma, Vishnu and Shiva are all created by Him. Guru Nanak denies any kind of material cause by bringing in "Hukam" in the concept of creation, consistently and rightly. The creation takes place through His Will.

"Hukami hovan(i) akar..."
"kita pasau eko kavau"
"Jo tis(u) bhavai soi karasi"

His Will it is that creates the forms...
How speak of Him who with one Word did the
whole Universe create.
What He wills He ordains

Some scholars such as Dr. Sher Singh think that Guru Nanak's idea of creation is monistic. This is misleading. A correct understanding of the Guru's concept of creation, gives a better clue to the understanding of his concept, than using Hindu philosophy. The term creation expresses the way in which the world and everything pertaining to the world have their origin, ground and final goal in God. It implies a comprehensive action of God on the world and a total relationship of the world to God. The concept transcends all categories of thought, and the metaphysical systems like pantheism, emanationism and dualism cannot be reconciled with the doctrine of creation, because on the positive side, it is the action of a "personal" God.

Creation embraces the whole of reality of the world, not just its begining, but its whole existence including its consummation; and not just its static being, but its dynamism and activity. We must, therefore, insist that creation is not a "cause" within the category of causes, but the living transcendent ground of the world and its movement. Creation means everything without exception, is God's action and God's beneficient action towards man. The belief in Creation is to see someone behind all things, to see the world as "gift".

The goal of creation can only be man, as person and as community. How true this is when the sociological implication of "langer" is considered. Only man can receive love as love. Creation is considered as a free act of God to man. It means that the whole of reality comes to him as a "sabad" (Word) of God, summoning and inviting him to an equally total response, in which man responds to the "sabad" with the fullness of his own being and of his world.

"Nirankar(u) akar(u) hoi, ekmakar(u) apar(u) sadaia
Ekmakarah(u) sabad dhuni Oankar(i) akar(u) banaia"...Varan Bhai Gurdas, 26.2

The Guru uses words like "Kartar", "Siranda", "Usaranahar", "Khaliq" and "Karanhar", which are all personal names, as if to mean that the Creation is the action of a Personal God.

adopted from:*************** light=0
Mool Mantra and Indication Of Gods Attributes

The Guru Granth Sahib contains many Names for God, both masculine and feminine. These are all used to describe God. Ultimately, the Gurus do not consider God to be male or female.

The Mul Mantra states that God is 'Ajuni' - Unborn. Thus stating that God belongs to neither sex.

Ek Onkar,Mool Mantra and Bij Mantra

Guru Nanak's concept and vision of the Supreme Being is embodied in terse terms in the Sikh Fundamental Creed, Mool Mantra, literally meaning the Root Formula. Because of its importance as a basic theological declaration around which revolves the whole Sikh philosophical thought, it is most appropriately placed in the very beginning of the Sikh scripture, the Guru Granth Sahib. It affirms in unequivocal terms Guru Nanak's uncompromising belief in monotheism. In the original the text read as:

"Ek Onkar Satnam Karta Purush Nirbhau Virvair Akal Murat, Ajuni Saibhang Gurprasad(i)"

The English rendering would approximate to:

There is One and only One God who is transcendent as well as immanent. True and Eternal Name. Creator and Person. Without Fear and without Enmity. Timeless Form, Unborn, Self-existent. Realized by Divine Grace.

Besides Mool Mantra there is another term Bij Mantra (Seed Formula) which is occurs in Guru Arjun's composition 'Sukhmani' (Pearl of Peace). The original text where it appears runs as:

Bij Manter sarab ko Gyan. Chahu Varona meh japey kou Naam."

It's English version is:

All can be enlightened with Bij Mantra. Anyone from four castes can meditate on it.

It may be noted that this is entirely in contrast to the traditions of the caste ridden Hindu society wherein the lower castes are not entitled to benefit from enlightenment of Mantras for meditation, etc.

The term Bij Mantra signifies any word or phrase out of which develops a prayer meant to be meditated upon or chanted to invoke Divine blessing. Almost all the Sikh scholars and theologians are unanimous in recognizing Ek-Onkar as the Bij Mantra out of which has emanated Guru Nanak's vision of the Supreme Being in the form of Mool Mantra. That is why it stands majestically at the head of the Mool Mantra and forms its integral part.

It is constituted of two components

- Ek and Onkar. Ek means one, and is written as a numerical figure '1'. Onkar stands for the Primal mystical Divine Name of God referred to as Brahma in the Vedic literature. In order to grasp fully the underlying spiritual significance and meaning of Ek-Onkar each of its components needs to be studied in depth, beginning with Onkar.

The root of Onkar is traceable to the Hindu sacred syllable Om, also written as Aum. Historically, in the beginning, Om was used as a reply of approval or consent. It is equivalent to the English word 'Amen' uttered at the end of a Christian prayer, meaning 'so be it'.

At a later stage, with the evolution of Indian philosophic thought, the sages of Upanishads pronounced it as an adequate symbol of the Absolute Transcendent Reality, Brahma. It is considered as the unity of all sound to which all matters and energy are reduced in their primordial form, hence fit as a symbol for Atman (soul) or Brahma, the Supreme Being, which is the unity of all existence. These - and possibly some other - considerations led the Vedic sages to accord to Om the highest Divine reverence and worship. As a very sacred and powerful Mantra it forms part of daily worship and meditation by Hindu devotees. It is treated as the holiest symbol of Divinity calling it Nada Brahma or Shabda Brahma in the form of sound. Its nearest equivalent in the West is Logos or the 'Word'. St. John's Gospel expounds it thus:

"in the beginning was the Word and the Word was with God and the Word was God." The Word was the true light that enlightens all men!

Written in original, it is composed of three letters of Sanskrit alphabet, corresponding to A U M of English alphabet. According to the polytheistic tradition of Hinduism it also represented the Hindu Trinity, each letter standing for one of the deities, Brahma, Vishnu and Shiva.

This, is obviously, was not acceptable to Guru Nanak whose concept of God was based on unalloyed monotheism. His was One and Only One Supreme Being, an Indivisible Entity. This belief in the unity of God he has re-iterated in various ways in his other compositions as well. At one place he emphatically affirms, Sahib mera Eko hai, Eko hai Bhai, eko hai.

In English:

'My Master is One, One only, Oh Brother, He is Sole.'

So Guru Nanak's revealed Scripture place numerical figure '1' before Onkar thus enhancing his firm conviction in the unity of God. Its main importance and underlying significance lies in the fact that one is not represented by 'one' in words, but by a numerical figure '1'; thus completely eliminating any possibility of words being given different meaning. It was Guru Nanak's own inspired vision that transformed AUM into Ek-Onkar representing the Supreme Being, the Sole Absolute Eternal Reality which, while manifesting itself in multiplicity as Onkar, is still in its essence 'Sole and Absolute'; Transcendent as well as Immanent. Impersonal is also Personal in


By the large, Sikhs worship 'Waheguru' as God's name for constant remembrance by repetition aloud or Sotto Voce. In Sikh parlance, this is known as 'Naam Simran'. There are, however, many a Sikh who also meditate upon and use Ek-Onkar for 'Naam Simran'. Like 'Waheguru' this is also considered to be a powerful Mantra for achieving spiritual progress and Divine Grace for final emancipation of the individual soul.

In conclusion, it can be said that Ek-Onkar is the true symbol of Sikhism given to us by Guru Nanak based on his spiritual experience and inspired vision at the very inception of the Sikh faith

Mool Mantar (the basic Creedal Formula): A relook:)

Our Mool Mantar is summarised in the following manner

1 (Ek) Oankaar
Satt Naam
Karta Purakh
Akaal Moorat
Gur Prasaad.
(SGGS; P. 1)

One Sole Supreme Being, Eternal Truth, Creator, Without Fear, Without Rancor, Timeless Form, Un-incarnated, Self-existent, Realized by the Grace of holy Preceptor.

This is the first statement in The Holy Sikh Scripture, Guru Granth Sahib, given by Guru Nanak, the founder of Sikhism. Within this Mool Mantar, lies the seed of the complete ethics and theology of Sikhism.

1 (Ek) OANKAAR (One Sole Supreme Being): Is our philosophy. The numeral, 1, and not the word, one, is used to express the oneness of the Creator. This means, it cannot be divided into parts. The symbol used for Oankaar means He is constant and forever, and this universe is His creation.

SATT NAAM (Eternal Truth): Is our religion. Its pursuit, through chanting and meditation on it, is our religious practice.

KARTA PURAKH (The Creator): Is our way of life. Every thing, within as well as without our perception, is His creation.

NIRBHAU (Without fear), NIRVAIR (Without rancor): Is our civic code. A follower of such a creator should not have any fear, nor should he/she have enmity towards anyone.

AKAAL MOORAT (Timeless form): Is our culture. Like Him our aesthetics should not be time dependent.

AJOONI, SAEBHAN(G) (Un-incarnated, self-existent): Is our fiscal policy. We should not depend upon any other entity than one Akaal Purakh.

GUR PRASAAD (Through the Grace of Holy Preceptor): All this can be achieved through the Shabad or Grace of the Guru. Our own efforts will not lead us anywhere. By humble supplication we can achieve all these attributes in our lives.

This Creedal formula (Mool Mantar) in this form comes thirty three times in Guru Granth Sahib.

Mool Mantra: A gift Of Guru Nanak

No other spiritual instrument energizes the HUMAN- GOD uniting power as does Guru Nanak’s Mool Mantar. Powerful, inspiring, and enlivening, it has unequivocal force to propel the human conscience into the doorsteps of the Guru’s Dar (door) and Waheguru’s Ghar (Abode).

This article analyses three issues. First, it lays out the meaning of the terms “Mool Mantar.” Second it attempts to explain the eleven concepts of the Mantar, and third, it attempts to answer the very common question regarding the composition of the Mantar. This questions is usually asked in the following form: is the Mool Mantar till Gurparsad, or Nanak Hosee Bhee Sach ?

Indian philosophy and spirituality uses three terms to represent three basic ways of bring about change within the human condition. Jantar refers to the use of an external instrument to achieve transformation. Mantar refers to the use of articulated sounds to do the same. And finally Tantar refers to the use of projected thoughts to bring about change. Since Sikhism regards Guru and God to be in the form of Shabad, and hence a function of naad (sound), Sikh spirituality therefore acknowledges the utility of the Mantar above all. Tantar is rejected, while Jantar has only physical utility (The Kakars and Shastars for instance).

Mool can be translated as root, original, inaugural, basic, or foundational. Considered in totality it means the most important. Indeed, the Mool Mantar is unmatched in its place and importance in Sikh Life. The Mool Mantar appears on page 1 of the Guru Granth Sahib (GGS) and again at the start of every Rag, every major Banee, and every major section and subsection of the GGS.

The Mool Mantar starts with the numerical ONE. It underlines the Sikhi conviction that God was One. The curved line that extends from the E that is called the Kaar signifies that anything and everything was under the control and power of the One God and that nothing was outside of its influence. Taken together, EK OANGKAR refers to the One and only One God who is transcendent as well as immanent.

Satnam originates from two Sanskrit words Satya and Aass It signifies permanence, omnipresence and ubiquity. Sat signifies something that was true in reality (as opposed to being true in relativity) and also that God was not a function of time and space. Karta translates as Creator and Purakh, translates as being. Read together these two words explain a special characteristic of God’s creation namely that He creates and then resides within His creation. Nirbhou comes from the Sanskrit word Bhou meaning fear. The root word of Nirvair is Vair meaning enmity. Both these words have pre-fixes (Nir) added which negate (or reverse) the meaning. God is hence Fearless because he has no Enemy (an equal or a superior). Akaal comes from the root word Kaal which means time bound or death bound. The addition of the prefix (A) negates the meaning. Moorat is the Sanskrit word for the Punjabi word Saroop and thus refers to form. Akaal explains Moorat. Taken together Akaal Moorat means His Stature is NOT time bound. In other words, having created all Form (creation) and having being residing inside all Form, God was still Formless and Timeless. Ajunee comes from the word Joon meaning life form. Again, the prefix (A) negates the meaning, effectively explaining that God does not come within the parameters of life forms – He creates all life forms, yet is above it all. Saibhang,is composed of two Sanskrti words Swaiy and Bhu(n) The former means self and the latter created. God, therefore came into being by Himself. Gurparsaad again consists of two words Gur meaning Guru, and Parsaad meaning blessing. By this attributes of God is meant that He is reached by the Guru’s Blessing. (Parsaad should NOT be pronounced as Parshaad – the latter pronunciation makes it to mean the deg that is served in the Guru Ghar !).

Now to the question of where does the Mool Mantar end. The answer is straight forward if one looks closely at the composition, arrangement, grammar and logic of its use. The following points will help.

1. From Ek Oangkar till Gurparsaad – all eleven words are attributes (explanations) of the characteristics of God. Grammar wise they are adjectives. The NEXT word, JAP, however, is stated with an aungkar below the P. In Gurbani the aungkar signifies one or more of three things – masculine, singular or noun (proper name). JAP with an aungkar is there fore a singular noun. It is thus the name and title of the next composition. We add the world Ji out of respect and call it Jap Ji. The word Jap as a singular noun therefore cannot be part of the Mool Mantar. Jap (with an aungkar) is NOT an adjective and NOT an attribute of God. In other parts of Gurbani where JAP appears as a verb, it appears with a Sihari to the P – as it does some 100 times in the first 300 pages of GGS. (Note: the aungkar appears grammatically below Naam, Purakh and NirVair in the first 11 words of the Mool Mantar. In each it signifies the masculine gender of all three words. In none of this does the aungkar signify a noun, simply because God can have no proper names. The aungkar below Nirbhau, however is not a grammar sign, it appears as a vowel (u) that actually makes the (u) sound – hence Nirbhau. Note also the sihari to the word Moorat – signifying its feminine gender.

2. Ek Oangkar till Gurparsaad is NOT in poetry form. No word rhymes with the other. There is no poetical form or verse in the 11 words. However the next 10 words, Aad Sach, Jugaad Sach, Haibhee Sach, Nanak Hosee Bhee Sach are indeed in poem form. The measure of such poetry (17 – 22 matras) is called a Slok. On page 285 of the GGS, Guru Arjun Dev Ji wrote the word SLOK above the line Aad Sach, Jugaad Sach,Haibhee Sach, Nanak Hosee Bhee Sach which appears there again. Obviously The first 11 words of the Mool Mantar cannot be seen as being part of the next 10 words – the compositions of both sections are worlds apart – one is verse the other lyrical.

3. It therefore makes sense to say that that while the GGS starts with the Mool Mantar, the Japji Banee starts with a title name – JAP- and consists of 38 pauris and two sloks. The first slok is Aad Sach, Jugaad Sach, Haibhee Sach, Nanak Hosee Bhee Sach, and Guru Nanak writes the numerical ONE after the Slok – signifying this is the first slok. This slok is followed by 38 paurees – all numbered 1 till 38. A pauree is another form of verse. (That is why the numerical 1 appears twice in the Japji numbering – the first numeral is for the first slok, and the second for the first pauree.) The Japji ends with another slokPavan Guru Panee Pita. And at the end of this slok, again Guru Nanak writes the numerical 1 to say this is NOT the 39th pauree, but ONE more slok.

4. It therefore also makes sense to say that the 11 words of the Mool Mantar are part of the GGS per se, but NOT strictly part of the Japji. In the same way, this same Mool Mantar is stated before other Banees for instance, Assa Di Vaar, and all major ragas. It is again appearing therein as a Mool Mantar, but NOT as part of Assa Di Vaar and the other Banees.

Gurbani grammar is the result of painstaking but recent research. Prof Sahib Singh of Khalsa College spent his entire life putting the puzzle together. He succeeded in producing a complete reference text of Gurbani grammar in 1951 and a ten-volume translation of the entire GGS on the basis of grammar as late as 1961. The erroneous belief that Mool Mantar extends until Nanak Hosee Bhee Sach is therefore simply the result of non-exposure to Gurbani grammar

May the repeated recitation of the Mool mantar take the reciting Sikh into the folds of the unity that the Guru Himself enjoyed with God.

Mool Mantra as per Sikhiwiki

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
Ek Ong : Exploring the meaning

Guru Nanak made the institution of the Guru the pivot point of the Sikh religious system. Without the Guru, Nanak said, there could be no salvation. What about all the people who did not get to know the Guru? Can they not be saved? (thank you for answering)

Now, as far as what is "really real," please remember "What is the very first word of Siri Guru Granth Sahib?" (This is the very first word of Japji Sahib, also. It is the very first thing that Guru Nanak spoke as Guru.) It is a very beautiful word, and for our relative minds, it is also a great sticking point. This word is "Ek," which means "ONE." He said Ek Ong Kar, which means "All of the phenomena and manifestations which we experience, all that we have ever experienced and EVER will experience," ALL these manifestations come from ONE, infinite Source ("Ong")."

Infinity is universal, one and the same with itself. But it affects us relative human beings in various ways: the aspect of Infinity that produces or generates everything that manifests we call Ek Ong Kar. The same Infinity that holds the ultimate, Identity and non-dualistic meaning of all this is called Truth, or Sat Nam. Finally, the awareness aspect of Infinity that experiences and understands the ultimate wisdom of all this is called Wahe Guru ("Absolute Wisdom"). And, there is a little song that a Sikh once wrote which says:

"Ek Ong Kar is what you are,
"Sat Nam is what you'll be,
"And your Siri Wahe Guru,
"Is all you'll ever need say or do."

Realizing the meaning of that song, in one's own life, is the life of a Sikh, and it is the fulfillment of everything that humanity has been searching for, for aeons (millions, and millions, and millions of years, throughout the all the universes and worlds).

The great difference between the relative world of our senses and the Absolute reality of Ek Ong Kar, Sat Nam, and Wahe Guru, is that the relative, physical world is impermanent, it is always changing, it is based on duality, it is causally generated by something that preceded it (karma), and nothing within it will ever last.

Is There Life After Death? Is The Guru The Only Salvation? [extracted from]
mool mantar har naam rasaa-in kaho naanak pooraa paa-i-aa. ||5||
Mul Mantra : what it is?It is the opening lines of the Japji by Guru Nanak and the beginning of the Guru Granth Sahib. It is considered the cornerstone of Sikhism. "God is one. His name is True. He is the Creator. His is without fear. He is inimical to none. His existance is unlimited by time. He is beyond the cycles of birth and death, self existent and can be realized through the grace of the Guru."Quoted from:
Mool Mantar - The Message to Sikhs

Before we indulge into the message of Mool Mantar, lets transport ourselves back with the help of time machine of Sikh history and try to visualize the religious events occurring at that time.

In 1469, When Guru Nanak came into this world, the world was a very chaotic place. Roman Catholic church was being challenged by one of its followers Martin Luther (1483 - 1546), who was a Christian theologian and Augustinian monk whose teachings inspired the Protestant Reformation and deeply influenced the doctrines of Protestant and other Christian traditions. Luther declared his intolerance for the Roman Church’s corruption on Halloween in 1517, by nailing his 95 Theses of Contention to the WittenbergChurch door.

Galileo (1564-1642) was born in Pisa, Italy on February 15, 1564. His discoveries proved the Copernican system which states that the earth and other planets revolve around the sun. Prior to the Copernican system, it was held that the universe was geocentric, meaning the sun revolved around the earth. Because of his discovery, which contradicted with the doctrines of the Catholic Church. The Catholic Church till 1992 always asserted that the Earth is the center of the Universe-Subjective Truth. Galileo was condemned to indefinite imprisonment, and, after some negotiation, was confined to his villa until his death in 1642.

At the time of Guru Nanak, Mughals were the rulers. Their kingdom spread from Turkey to India. The dynasty was founded by a Chagatai Turkic prince named
Babur (reigned 1526–30), who was descended from the Turkic conqueror Timur (Tamerlane) on his father's side and from Chagatai, second son of the Mongol ruler Genghis Khan, on his mother's side. Ousted from his ancestral domain in Central Asia, Babur turned to India to satisfy his appetite for conquest. He massacred thousands of Hindus, raped young women, forcefully converted millions to Islam ( As recently as last year Fox news journalists, Steve Santani and Olaf , who were abducted by the Muslim radicals, were also forcefully converted into Islam- more the things change , more they remain the same).

People were being killed because of their belief systems whose ‘Subjective Truth’ did not match the Islamic (one of the 3 Semitic religions Judaism and Christianity are other 2) ‘Truth’- dogma.

Sikhi is the only religion amongst the five major ones that is not personality based but idea based. Islam (Mohammed), Christianity (Jesus), Judaism (Messiah in coming) and Hinduism (Ram Chander ji, Krishan ji and many other deities), all had their respective embodiments personified as Gods or Goddesses proclaiming a direct link to the Almighty. If Sikhi were to be one more religion based on personalities, then Guru Granth Sahib would only have the writings by the ten Gurus rather than six Gurus and thirty-one Saints from other religions like Hinduism and Islam. Our Gurus would be worshipping each other, rather than Ek Ong Kaar. If Sikhi were based on personalities, then Harmandir Sahib - the most sacred shrine of Sikhi - would not have four doors to invite all mankind, nor would a Muslim have laid the Harmandir Sahib's foundation stone. If it were based on personalities, we would not have the Sangat and Pangat concept of breaking bread with everyone and anyone from any hue, creed or faith in the way of Guru ka Langar.

If Guru Nanak had tried to create one more personality based religion and in which if he had declared that God told him, his was the only way to reach God- Heaven-, then he would surely have been murdered for creating a competition in an already crowded market of dogmas. Guru Nanak felt that what the world needed at that time was a pragmatic approach to life which transmitted compassion and empathy rather than judgment and punishment where all are equal and children of ONE SOURCE, irrespective of their belief systems.

In order for it to happen, the world required an extreme makeover, metamorphosis in its thought process- from a caterpillar to a butterfly-, a novel way to look at the world through the pragmatic kaleidoscope.

What beautiful words that changed the face of mankind! Now lets try to decipher the value and the importance of these words – The Blueprint of Sikhi.

Ik Ong Kaar.

ONE SOURCE of ALL. ( God is a deity personified in all 5 major religions except in Sikhi).

Sat Naam (Transliteration-Truth is its name).

All religions flaunted their respective ‘Subjective Truths’ claiming them to be ‘Absolutes’ irrespective of their contradictory outcomes. For example, Christianity says, if one doesn’t believe in Jesus as his/her God/savior then, the person will end up in Hell and it calls these people Nonbelievers. In Islam, Allah is the only God/savior and only known to Mohammed and if people don’t adhere to that then they are Kafirs and should be killed.( Our Sikh history is filled with examples of the sacrifices starting from our 5th Guru, Guru Arjan Dev).

Satnaam- One Source-, which is not a deity, but ‘Objective Reality’, which Guru Sahib expanded, in the first pauri of Japji.

Kartapurkh. (Transliteration-Creative Being Personified).

We all know that personality based religions required a personified deity and at the time when Guru Nanak penned the Mool Mantar all citizens believed in God in person. Here we can see the open-mindedness of Guru Nanak. He spoke the language of the people, but in the following words he shows the followers of the personified deities what traits Kartapurkh possesses.

Nirbhau, Nirvair:- (Transliteration- no fear, no hatred, no rancor against none- the true lover.)

All the above-mentioned religions except Sikhi are based on Hell and Heaven- ‘Subjective Truth’ sold as ‘Absolute Truth’. Hell and Heaven show that Kartapurkh is angry, vengeful and a punisher. All religions based on Hell and Heaven are fear based and use carrot and stick approach.

Nirbhau, Nirvair- Here Guru Nanak is saying that Kartapurkh- The Creative being personified- is fearless and hates no one. This shows a couple of things. Fear based religions teach that one should be fearful of God. Fear of going to Hell. Guru ji Shows here that how can one be fearful of a lover? In other words, Fear is darkness; Love is light. Fear breeds repression and submission; Love breeds freedom. Fear makes us cringe; Love makes us open our arms. Fear breeds rebellion; Love creates harmony. Fear is shackles; Love is 5K's.

As our 10th Guru said, ‘Jin prem keeyoh, ti hee prabh payeio’.

The message: There no Hell nor Heaven.

Guru Ji is telling the people of the time that the deity they believe in as an angry, hateful and vengeful that would send them to Hell according to thier books, is rather all loving Creative Energy.

Akaalmurat((Transliteration- timeless image). Here Guru Sahib is showing what the believers call Kartapurkh –Creative being personified-, is actually timeless image, hence formless.

What kind of timeless image?

Ajuni, Saibangh:- ( Transliteration-Never incarnated, Self existent):- This is how Guru ji defines IK ONG KAAR. Formless, Genderless CREATIVE ENERGY based on SatNaam, ‘Objective Reality’.

Gurparsad.:- (Transliteration –By Guru’s grace). We need a Guru, a teacher, a guide that can lead us. Lead us where?

source: sikhphilosphynet

Mantras, Five Realms and waheguru Mantra and mool Mantra

When the move from the Realm of Knowledge to the Realm of wondrous surprises takes place, the name of that realm according to Gurmat, the teachings of the Guru, attributed to it in the 36th paurhee (verse) of Japjee Sahib is “Realm of Humility”. It is a unique realm where the creator’s wondrous attributes are unfolded. Upon gaining entry into this Realm of Humility the guru-orientated beings, with and without the outer body, meaning in this world and the other subtle world experience the supreme, wondrous, mystical sounds and innate bliss.

In the realm of wisdom, spiritual wisdom reigns supreme.

The Sound-current of the Naad vibrates there, amidst the sounds and the sights of bliss.

In the realm of humility, the Word is Beauty.

Forms of incomparable beauty are fashioned there.

These things cannot be described.

One who tries to speak of these shall regret the attempt.

The intuitive consciousness, intellect and understanding of the mind are shaped there.

The consciousness of the spiritual warriors and the Siddhas, the beings of spiritual perfection, are shaped there. ||36||

Meaning, upon gaining entry into the Realm of Humility, and savouring the unfathomable sweetness of the unstruck blissful celestial sound, the beings that abide in this place become intoxicatingly beautiful and radiant. The extreme subtle radiant form of these divine beings cannot be withstood. This is the sign of a successful entry into the Realm of Humility. The guru-orientated being who successfully gain entry, their spiritual body by God’s grace become intensely beautiful and this is the only sign for determining or testing the Realm of Humility. Here abides the astonishing wondrous beauty, beauty beyond beauty, dazzlingly radiant. Here in the Realm of Humility, the light of the soul’s beautiful body undergoes a change. A new life, new rejuvenated youthfulness’s extraordinary and extremely beautiful is fashioned here. These things cannot be described.

If anyone out of stubbornness and folly tries to narrate (the occurrences of the Realm of Humility), in shame he will have to regret because of his feeling of inadequateness as there is no available comparison (in words or kind in this world) to faithfully narrate the occurrences. Therefore he has to face shame at his inadequacy. In the Realm of Humility, the sub consciousness, consciousness and intellect undergoes a change and becomes a new revolutionary soul. Once again a new institution is fashioned. Upon the new soul being fashioned in the subtle mould, the age-old soul blooms into illuminated consciousness. The supreme godly tender, virtuous consciousness undergoes a change and becomes a beautiful word-consciousness of uncommon intelligence of the supreme realms.

Those guru-orientated beings get absorbed in the Realm of Humility whom Waheguru Himself has given refuge. Those who prostrate, who reach the doorway (attain Waheguru’s refuge) the loving Primal Being nurtures. Those guru-orientated ones who have surrendered and have taken refuge in Waheguru by themselves feel the humility and this humility has to be cultivated.

Please preserve my honor, Lord; Nanak begs at Your Door.

This being the realm of the humble deserving beings who are welcomed and approved by Waheguru, this realm has thus assumed the name “Realm of Humility”. In the Realm of Humility, the immortal grandeur of the divine radiance of beauty is dominant. Gurbanee’s meanings manifest themselves. That is why it is stated in Gurbanee, srm KMf kI bwxI rUpu ] “In the realm of humility, the Word is Beauty.”

Those focused guru-orientated beings who have gained entry into the Realm of Humility, when their consciousness or attention ripen to such an extent, that they do not descend to the lower regions (from where they came from) and their consciousness becomes so powerful that automatically everything (that happens around them) comes within their control and understanding. This point is stated in Gurbanee as follows:

He alone is called a warrior, who is attached to the Lord’s Love in this age.

Through the Perfect True Guru, he conquers his own soul, and then everything comes under his control. ||1||

On becoming humble, that is, on receiving the blessing and goodwill of the Primal Being Waheguru, that the guru-orientated being becomes the recipient of the Glance of Grace of the Primal Being Waheguru.
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Sachkhand Darshan - Gian Khand - Gian Khand - The Realm of Knowledge

Only the exalted, approved ones who get through the exam of Realm of Righteousness can have access to the manifested knowledge of the Realm of Knowledge. Becoming a part of the glance of grace of the Realm of Knowledge they become sages of the essence that prevails there. The information of the Realm of Knowledge that has come into the soul-core (of one’s consciousness) is the information of the discerning divine law. A life that is divinely enraptured in the triumph of attaining the Realm of Righteousness is the only path that can help one to realise or unravel (the secret of) the realm of knowledge.

that is why in the next paurhee or verse it is stated:-

This is righteous living in the realm of Dharma.

And now we speak of the realm of spiritual wisdom.

After having scaled the step of the Realm of Righteousness, the next step, the discerning-essence of the Realm of Knowledge is stated in the next (35th) paurhee.

So many winds, waters and fires; so many Krishnas and Shivas.

So many Brahmas, fashioning forms of great beauty, adorned and dressed in many colors.

So many worlds and lands for working out karma. So very many lessons to be learned!

So many Indras, so many moons and suns, so many worlds and lands.

So many Siddhas and Buddhas, so many Yogic masters. So many goddesses of various kinds.

So many demi-gods and demons, so many silent sages. So many oceans of jewels.

So many ways of life, so many languages. So many dynasties of rulers.

So many intuitive people, so many selfless servants. O Nanak, His limit has no limit! ||35||

The information given above of the Realm of Knowledge is not the parroting of some imaginative or apparent realisation. It is the true ever-fresh revelation of the Realm of Knowledge directly experienced by the Guru-orientated godly people. The presence of the priceless, secret revelation of the Realm of Knowledge is available to those who are blessed with the divine mystery of the Glance of Grace for only they who are successful in reaching and opening (the doorway) to the Realm of Knowledge know the nature of miracles that take place there. When the divine sight of the secret knowledge of this Realm is seen in its totality, which is the fountain of the powerful all knowing knowledge. This is not some supposed, imaginative false concocted stuff.

In the vastness of the Realm of Knowledge numerous types of winds more abundant, varied and wondrous than anything that exists in this world of ours. Numerous and different types of waters exist. Numerous and different types of fires exist.
  • Numerous are the universes which are peopled and numerous are the divine beings, rishis, prophets, ulamas and hakims the creators of philosophical writings whose extent can never ever be established.
The above mentioned extensiveness and the perceived bloom in the vastness of the realm of knowledge too is the narration of that which is directly witnessed. It is not a level that arose out of some estimation or imagination. It is Satguru’s unfathomable dominant illuminated practical experience. Those whom the potent Satguru blesses with the flash of the tremendous knowledge of the Realm of Knowledge, they whole heartedly believe in the lofty knowledge of this very subtle illumination.

The knowledge of the omnipresent light (Waheguru) can be experienced in the Realm of Knowledge and under the extremely powerful tremendous burst of light, the sight or scene of all the planets and universes is directly visible. Nothing ever remains hidden from the knowledge of the sages of the fountain of essence-illumination. This is why the mandatory truth “In the realm of knowledge, spiritual wisdom reigns supreme” is intermingled and interwoven, meaning the Realm of Knowledge is that place before which the infused light appears in a blaze of illumination.

Chanting the Naam, the Name of the Lord, the light of millions of suns shines forth, and the darkness of doubt is dispelled. ||1|| 700.17

Within this blaze of knowledge, suspicion of anything that is illusory (doubt filled), cannot remain here. This omnipresent, subtle, divine light sphere from the fountain of blazing light that envelops the whole universe is by whole, the wondrous play that blankets the entire creation and the continents and the universes that are visible. But this worldly (made up of the five elements) vision (of ours) cannot see the very subtle realm, the Realm of Knowledge.

It will only be visible when the illumination of knowledge takes place and upon seeing this magnetic illumination of knowledge, the Realm of Knowledge glitters radiantly. When the blazing divine knowledge of the Realm of Knowledge become manifest all the visible planets, realm and universes too begin to glitter. When the soul leaves the physical body and moves into such a spiritual region, only the soul that took flight knows the degree of love it experiences in that region. Gross (worldly) eyes, neither do they see the soul taking flight from the physical body nor do they see the divine realm in which the soul has taken abode. Only that soul who has gained entry into the other realm can know its power of attraction. In the same way the boundless divinely illuminated radiant scene (depicted in this line of Gurbanee) “In the realm of knowledge, spiritual wisdom reigns supreme”, (such a scene) can only be experienced by those who are manifested with divine light, by those radiant sages who have taken abode in the Realm of Knowledge, and Guru-orientated essence divines. The sight (indicated by this Gurbanee line) “In the realm of knowledge, spiritual wisdom reigns supreme”, is an extremely wondrous bliss-giving one, “where the sound-current of the Naad vibrates, amidst the sounds and the sights of bliss”. Here millions upon millions wondrous, blissfully joyous unstruck sounds begin to be heard.

Dharam Khand - The Realm of Righteousness

In the 34th paurhee of Japjee Sahib (verse) Guru Jee states that

Nights, days, weeks and seasons;

wind, water, fire and the nether regions

Is the spontaneous creation created by the Primal Being Waheguru and within that spontaneous creation the creator has created and embodiment of a house of worship, a realm of a subtle world.

The world here does not refer to the world we are in. It refers to the realm of divine light, where Dharamraj, the angel of righteousness, has been installed by the Primal Being Waheguru to oversee the carriage of justice.

Comparing this divine world or realm with this world of ours is a gross error. This is an extremely subtle realm, the hall of righteousness where righteous judgments are deliberated and justice is meted out. The rest of the worlds like the one peopled by us, they are worlds created by the action-bound destiny where we have to answer for our actions and deeds.

Why true justice is dispensed here is because the true judge Dharamraj, the one who is going to mete out justice, is himself the deputy, who has been installed by the perfect righteous divine power of the true inner-knower, the Immortal Being Waheguru Himself. Then this true court of justice of the True (Creator) is the true court, a court that is not the same as the sub-standard, intellectual worldly court of some kingdoms (set up) for dispensing justice.

In that true court of the True One, stand the exalted -approved ones, who, remaining detached and unmarked from the punishment of Dharamraj’s deliberations, signify the unique power of the spiritually evolved ones and bear testimony to the exceptional ones who attain glory. They remain beyond the writ of judgment of Dharamraj. Neither can Dharamraj deliberate upon their actions and deeds nor can he make criticisms pertaining to their actions.

The Righteous Judge of Dharma is his friend; he does not have to walk on the Path of Death.

Those perfect exalted-adorned approved ones, with success-filled dealings and the total cultivation or earning of Naam, the highest of all actions, the insignia of Waheguru’s glance of grace is on their divine face. This is the reason why, those who are blessed and exalted with the glace of grace from the very source itself, Dharamraj cannot get near them, let along some other death’s tax collector couriers. Those exalted beings are freed and emancipated from the righteous plane’s institution of justice.

While being in this peopled world, the exalted beings’ consciousness remains absorbed in the realm of righteousness; Meaning, while remaining here ( in the peopled world) they are able to view the scene in the realm of righteousness. This is so because these popular exalted-approved ones in this world also participate in the sangat of the Guru and do kirtan, the singing of Waheguru’s praises, and thus have the ability to reach and remain absorbed in the True Court. Who then can prevent these exalted-approved supremely pure Shabad (Word)-conscious ones from gaining admission into the True Court upon the release of this apparel (of the human body-dying)?

The investigation leading to the restorative and remedial cleansing of all other half-cooked half baked ones takes place there (in the realm of righteousness). It is only in the True Court of the Realm of Righteousness that one comes to know who is lofty and who is low.

Nights, days, weeks and seasons;

wind, water, fire and the nether regions

in the midst of these, He established the earth as a home for Dharma.

Upon it, He placed the various species of beings.

Their names are uncounted and endless.

By their deeds and their actions, they shall be judged.

God Himself is True, and True is His Court.

There, in perfect grace and ease, sit the self-elect, the self-realized Saints.

They receive the Mark of Grace from the Merciful Lord.

The ripe and the unripe, the good and the bad, shall there be judged.

O Nanak, when you go home, you will see this. ||34||

Japjee Sahib paurhee 34

This Dharamrai’s realm of righteousness - of what trust is it made, and how justice is carried out there - this secret is revealed only upon going to that realm of righteousness. Through these five senses of knowledge the in-depth-power of this place cannot be narrated. Even the successfully exalted and approved ones, who while being in this peopled world, have seen that divine realm, the realm of righteousness, even they do not have the knowledge to be able to make a map of this place. To make a map one needs some such suitable example which this world’s people can understand. But how can they understand? They can only understand through the example of created things of this world. With worldly examples the ends cannot be achieved nor can a map be constructed. Therefore the only thing that we can say about the invisible, unfathomable creation’s secret knowledge is (what the Guru has so beautifully said on behalf of us):-

The seekers of Guru orientated teaching do not completely depend on the knowledge acquired through the witness of the five senses for the priceless secret divine understanding. When their divine innate sight gets the internal light then automatically all the deep-seated secrets are unraveled. Before becoming conversant about the sight of this innate divine-essence knowledge, their faith on the truth of Guru’s words is deeply ingrained. They do not pursue the confusing knowledge accrued through the sense organs. They do not turn away from the essence-truth of the Guru’s Word by pursuing this knowledge. They have grasped and ingrained in themselves this thing that whatever Gurbanee says all that is truth, and (nothing but the) truth. All other half-baked teachings are false.

This faith-filled tendency in the words of the Guru, make them researchers or seekers of divine-essence and committing them to cultivating teachings of the Guru which unravel before them the secrets of the invisible creation. They are able to bloom internally enjoying this essence-knowledge they experience a state of wondrousness. Guru Ji continues with narration on the realm of righteousness started in the last verse of JapJee Sahib (given above), in the opening line of the 35th paurhee with this comment:-

This is righteous living in the realm of Dharma.

Meaning, the subject outlined in the paurhee above is the narration of the essence of the realm of righteousness.

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Sachkhand Darshan -The concept of the five realms
Our Gurus, upon receiving the Divine Light of Gurbani, directly from the source, have accessed with their grace filled eyes that original unfathomable play (of the Creator) and borne witness to such a sight that if one deliberates (upon it) with the illumination Gurbani has given us, one is left astounded about the secret creation of the Immortal Being. But whatever our all knowing Gurus have mentioned in Gurbani, it is something that they have seen with their own eyes, an occurrence that they have personally experienced. Although the faith-filled Gurmukhs do not have an iota of criticism about the things mentioned (in Gurbani) there are many such people who even after reading and listening to Gurbani, still do not believe the truth-essence or facts of the secret miraculous composition included in Gurbani. On the five Khand or realms (realm of Righteousness, realm of Knowledge, realm of Effort, realm of Grace, realm of Truth) mentioned in the Bani of Sree Japjee Sahib, their view is that these realms represent various levels of intuition. What they mean is that, this is the play of the creation of intuition. As is the level of intuition (of a seeker), that is the level that he can create for himself. (The realms, levels or planes according to them are not definitive).
If these Khand or realms are merely stages and there no real realms expressing the essence truth, then a question arises – Whose learned creation are these realms? If you say that these are the creation of scholars or the intuitional creation of educated degree holders, then it follows that as many as there are scholars, then as many too should be the stages because as many as there are wise, educated degree holders that many should be their intuitions. (To put it another way) whatever the level or to whichever level the erudite one belongs to, he will be able to absorb that kind of learned knowledge from those realms.
This means that as many types of intuitive knowledge there is, that many should be the realms. In this way, within the intuitions there will be an incredibly huge crowd of the number of levels created within. Well, this will eventually end up becoming nothing more than a creation of fancy of the so called scholars, and educated ones. (In this situation) whenever one feels like dismantling one dismantles, what ever one feels like creating one creates. This view depends entirely on the will of the intuitional evolvement of the scholars who endorse this view of the stages or levels. What was the need for Guru Jee to declare (the existence) these realms in the Bani that had come from the original source? If you say that these realms are the creation of Guru Jee’s own learned level, then according to word of the Guru

Listen to the true story of the Saints.
They speak only of what they see with their eyes.
The problem has resolved itself and it is very clear that these realms are not the creation of some intuition. They are according to the Guru’s own true testimony, the presence of the realms or planes of the essence-truth, personally eye-witnessed by the embodiment of Guru’s saints (the righteous ones). Compared to the essence-truth Of these visible (worldly) realms and universes, the essence-truth of the five Khand or realms is permanent and durable.
In fact for all these visible realms regions and the universes that is there, the five Khand or realms especially the Realm of Truth being the foundation within which they lie. These Khand or realms are divine regions. They are very distant, but while being in this physical body, the arrival for the subtle body with the grace of the incorporated Naam contemplation, is very rapid. It is only upon leaving this body behind that arriving will take place.
There is no indication whatsoever that this apparent knowledge of the five realms, is obtained by the evolved seeker who has reached the level of spontaneous equipoise. Only the lofty spiritual seeker who has accessed the divine level can wholly or truly experience the genuine essence of the existence of the five realms. This is the revelation of true insight. Estimation of intuition cannot be accommodated here. Those who have an estimation of intuition are only at the estimation level or stage. The true characteristics of the above mentioned five Khands or realms are the essence-realization of the divine light of the five realms. Reason and intuition cannot take one to this place. Only the cultivation of the essence contemplation of the Guru’s teachings can propel one to reach this awesome joyous level.
O mind, follow the Guru’s Teachings, and joyfully sing God’s Praises.
If my one tongue became hundreds of thousands and millions, I would meditate on Him millions and millions of times. ||1||Pause||
By cultivating this unfathomable contemplation of Guru’s sensibility
The One and Only Creator of the Universe is All-pervading everywhere. All shall once again merge into the One.
there is the divine, godly awareness of Guru’s sensibility where
The Gurmukh realizes the One and Only Lord; He is revealed to the Gurmukh.
and in this a kind of equality is experienced where
The Gurmukh goes and meets the Lord in His Mansion deep within; the Unstruck Word of the Shabad vibrates there. ||5||

This shows the kind of Guru-orientated understanding that needs to be achieved if one is to receive direct divine knowledge. One tongue turns into a hundred thousand tongues and these hundred thousand multiply twenty fold more. Through these millions of tongues the chant-meditation of the one Guru-Orientated Naam of the Primal Being Lord of the Universe is contemplated upon. It is because of the greatness of this unfathomable meditation that we are able to scale the steps that ensure the acquiring of the Lord Husband, and such is the climb that we become one with the One Primal Lord, Waheguru. When the flash, miracle, blaze-filled divine glance of oneness takes place, the whole veil is lifted off the creation as if with one look all the invisible scenes completely and directly come into the view. Listening to such immortal things, even the powerless, imitative ants too feel the urge to reach such a place, but this level of potency is only obtained with the Glance of Grace. For the others who falsely boast of the estimated (as opposed to the experienced) intuitive power, they have nothing else, all else is false, all else is vanity.

If I had 100,000 tongues, and these were then multiplied twenty times more, with each tongue,I would repeat, hundreds of thousands of times, the Name of the One, the Lord of the Universe.Along this path to our Husband Lord, we climb the steps of the ladder, and come to merge with Him.Hearing of the etheric realms, even worms long to come back home.

O Nanak, by His Grace He is obtained. False are the boastings of the false. ||32||
The next (33rd) paurhee of JapJee Sahib lending support to the deliberation on the potency of the Glance of Grace explains that the attainment of this level, in line with what the Guru says:-

Along this path to our Husband Lord, we climb the steps of the ladder, and come to merge with Him.Implying that the attainment of the all potent magnificent combined strength and power of the supreme level, is not something that can be acquired by merely delving into rigorous philosophical knowledge. Neither by keeping quiet or taking a vow of silence, nor doing insipid meditation can this powerful precious status be obtained.

Neither can this strength and power be attained by absurd whimpering. Neither does this true, potent power emerge by making donations or giving charities. (Infact, by becoming a donor egotism increases) Neither does this divine-essence-power, spiritual strength arise with the lengthening of age. Neither can any form of dogged perseverance methodologies used to awaken the soul, ensure the attainment of true valor-filled power and strength. Neither can this manifestation of strength and power be obtained through the riches of dominion and attainment of property. In fact with power of dominion and property, the noise of tyrannical pride will rise sharply and the urge to blow ones trumpet is unrestrainable. Neither can this true strength and power (be enhanced) to provide illumination through the deliberations on Vedas and Simarities (religious texts). Neither can this true divine power descend into the innate self within through the practice of asceticism or renunciation.

No power to speak, no power to keep silent.
No power to beg, no power to give.
No power to live, no power to die.
No power to rule, with wealth and occult mental powers.
No power to gain intuitive understanding, spiritual wisdom and meditation.
No power to find the way to escape from the world.
He alone has the Power in His Hands. He watches over all.
O Nanak, no one is high or low. ||33||

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The Spiritual Importance of Reciting Gurbani Daily

Every Gursikh who has partaken of Amrit (undergone the initiation ceremony of the Khaalsaa), receives an injunction from the panj pi-aa-ray, the five beloveds at the time of the Amrit ceremony to daily, with regularity, read or recite the following Baanees:

At the ambrosial hours of the morning:
Sree Jap Jee Sahib.
Sree Jaap Sahib.
Sree Tav-parsaad Savayeh.
Sree Bayntee Chaupa-ee.
Sree Anand Sahib (full).
In the evening (dusk):
Sree Sodhar Rahraas Sahib.
At night just before sleeping:
Sree Sohilaa Sahib.
As the above Baanees are read or recited regularly on a daily basis, they are also called Nitnaym dee-aan Baanee-aan, meaningthe Baanees that are read or recited regularly on a daily basis.
Rationally the reply to the above question is as follows:
The first responsibility of every Gursikh is to nurture the commands of the Guru through thought, word and deed.
Acting according the instructions of the Guru is the performance of the Sikh life.
(Bhai Gurdas Jee)

In the spiritual field the spiritual growth of a seeker depends entirely on ‘Gur-parsaad’, the blessings of the Guru. The ‘Blessings of the Guru’ simply cannot be obtained in exchange for any effort. To become its beneficiary the principal condition is total self-surrender. To lead the life of a disciple total self-surrender is the first step. A person who has surrendered to the Guru finds that the effort that is needed continues to come naturally to him. The desire for self-development creates a joy in the disciple to cultivate all the Guru’s hukam or commands. The virtues thus inculcated in a disciple, eventually leads him on to become a ‘Gurmukh’, Guru-orientated.
Making excuses for not complying with the Guru’s commands is regarded as a clear sign of lack of faith and impoliteness. This is equivalent to the sin of criticizing the omniscience (all encompassing knowledge) of the Guru. According to a proverb which means ‘someone who has no intention of doing something, manufactures mountains of excuses for not doing it’, making excuses for not complying with the commands of the Guru is a clear sign of one’s lack of intention to abide by them. The mind of a corrupt man who becomes its (the mind’s) tool, will make him dance like a monkey and treading the path of aimless wandering, his current life and the life hereafter is ruined. In the spiritual sphere becoming a ‘disciple of the mind’ or a ‘manmukh’ is considered to be an appalling sin.
In our physical body the struggle between good microbes (bacteria) and bad microbes is an ongoing process. We repeatedly do many things in our daily life to strengthen the good bacteria, or keep the harmful bacteria under check. For example we daily clean our stomach, brush our teeth, bathe, eat, exercise, rest etc. Doing these things repeatedly on a daily basis appears to be beneficial for a disease free life. The truth is that, by repeatedly doing any action in any sphere, man’s experimental nature develops and it is in this skill or practice that the secret of progress lays. Like physical wellbeing, mental health is even more essential. In our mind the struggle between good and bad thoughts is continually going on. To keep the mind healthy and strong it is essential that it continually keeps developing a healthy thought-process. Gurbaanee is the principal source of this healthy thought-process and in every aspect of life it provides guidance. On one side Gurbaanee provides peace and serenity by extinguishing the fire of desire and on other side man achieves the supreme status through its blessings.
Amrith baanee har har thaeree ||
Sun sun hovai param gath maeree ||
Jalan bujhee seethal hoe manooaa
Sathigur kaa dharasan paaeae jeeo ||1||
The Word of Your Bani, Lord, is Ambrosial Nectar.
Hearing it again and again, I am elevated to the supreme heights.
The burning within me has been extinguished, and my mind has been cooled and soothed, by the Blessed Vision of the True Guru. ||1||

So for a healthy and joyous life it is essential that man continuously remains under the influence of Gurbaanee. The minimum daily target set by the ‘Khaalsaa Code of Conduct’ needs to be honoured at all cost, for to miss doing it or allowing some form of weakness to set in, will render one foul of the Khaalsaa Code of Conduct thereby depriving him of the Guru’s pleasure. It must be remembered that residing within the body are lust, anger, greed, attachment and egotism, the five evil passions, which continually keep imposing themselves on the mind. Gurbaanee is the only protection to remain safe and secure from them. Gurbaanee is not simply intellectual knowledge. It is divine knowledge-filled ambrosial substance, the mainstay of the consciousness, the food for the soul. By availing oneself of the Guru’s teachings man becoming spiritually strong, and does not get drowned in materialistic misdeeds.
Many a time after cleaning a room we close it up. No one ever enters the room, but the next day when we open it up we see dust on the glass and on the white bed- sheets etc. We are surprised. Where did the dust come from. How did the dust come into a closed room. The wise ones know that as the atmosphere is polluted, the dust particles keep floating continually into the room through tiny openings. Therefore cleaning the room daily with regularity is an absolute must. In the same way, living in this world under the influence of maya or materialism, the pollution attached to the mind too, needs to be removed regularly with the pure water of Gurbaanee.
Actions that we regularly perform over and over again become a part of our habit over a period of time and gradually our habits and rites become ingrained. A child repeats his multiplication tables over and over again and this regular repetitive action results in the multiplication tables diffusing into his sub-conscious mind. Multiplication tables learnt in this way help one solve difficult problems in no time at all. Remember this, when evil and immorality makes a strike out of the blue, most of the time the intellect does not work, in fact the consciousness becomes paralysed. At such a time of reckoning that habit or rite that has been ingrained through regular practice comes in handy. This is why the wise Guru has given the hukam or directive to continue repeating the Naam, or keep reading the Baanee. Guru Ji says:

Nith out(h) gaavahu prabh kee baanee ||
Aat(h) pehar har simarahu praanee ||2||
Rise early, and sing the Glorious Word of God’s Bani.
Twenty-four hours a day, meditate in remembrance on the Lord, O mortal. ||2||

Baar baar har kae gun gaavo ||
Gur gam bhaedh s har kaa paavo ||1|| rehaao ||
Sing the Glorious Praises of the Lord each and every day.
Meeting with the Guru, you shall come to know the mystery of the Lord. ||1||Pause||
And together with this a reminder is given:
Jai than baanee visar jaae ||
Jio pakaa rogee vilalaae ||1||
That body, which forgets the Word of the Guru’s Bani,
cries out in pain, like a chronic patient. ||1||

He is near at hand; He is the eternal Companion of the soul.
His Creative Power is all-pervading, in form and color. ||1||
The Lord is absolutely independent, and totally care-free;
O servant Nanak, chant His Glorious Praises. ||4||21||

The word Wah Wah is used in Gurbani to praise the Timeless Being Waheguru. Satguru Ji says that he who praises the Timeless Being Waheguru by using the word ‘Wah Wah’, will be freed from the cycles of births and deaths and jam, the couriers of death, will not approach him. Waaho! Waaho! is the Bani of the True Word. Searching, the Gurmukhs have found it.
Waaho! Waaho! They chant the Word of the Shabad. Waaho! Waaho! They enshrine it in their hearts.

Vaahu vaahu gurasikh nith sabh karahu gur poorae vaahu vaahu bhaavai ||
Naanak vaahu vaahu jo man chith karae this jamaka(n)kar naerr n aavai ||2||
Waaho! Waaho! Let all the Gursikhs continually praise Him. Waaho! Waaho! The Perfect Guru is pleased with His Praises.
O Nanak, one who chants Waaho! Waaho! with his heart and mind - the Messenger of Death does not approach him. ||2||

While asleep, they chant, ""Waaho! Waaho!"", and while awake, they chant, ""Waaho!"" as well.
O Nanak, radiant are the faces of those, who rise up early each day, and dwell upon the Lord. ||1||
We have already discussed earlier that according to the writings of Bhai Gurdaas Ji (the word) ‘Waheguru’ is gurmantar and by contemplating upon it egotism is erased.
The amount of importance Guru Ji attaches to the word ‘Wah’ is the same as the importance he gives to the word ‘Guru’. Guru Ji says, whosoever while uttering ‘Guru-Guru’ takes the refuge of the Timeless Being Waheguru, he gets to meet the Timeless Being Waheguru.

O my mind, dwell always upon the Guru, Guru, Guru.
The Guru has made the jewel of this human life prosperous and fruitful. I am a sacrifice to the Blessed Vision of His Darshan. ||1||Pause||
As many breaths and morsels as you take, O my mind - so many times, sing His Glorious Praises.
When the True Guru becomes merciful, then this wisdom and understanding is obtained. ||1||
O my mind, taking the Naam, you shall be released from the bondage of death, and the peace of all peace will be found.

These words of Guru Ji ‘Vay-muhtaa-jaa vaypar-wah, Nanak daas kahuh gur wah’ have been going on for generations. This proof is obtained from Bhai Santokh Singh’s composition Gurpartaap Sooraj book 4 and chapter 46 where the words ‘Simrahu Waheguru Gurwah’ appear. From this it appears that that the words ‘Gurwah’ and ‘Waheguru’ have been used for the Timeless Being.
The gurmantar ‘Waheguru’ which Guru Ji has imparted (to us) is the essence of all names. The numerous ways of uttering this name are included in Sri Guru Granth Sahib Ji. Within various separate shabads or words, the form of this mantar or chant appears as ‘Wah’, ‘Guru’ and ‘Gur’. In the combined state, the form of this gurmantar is ‘Waheguru’, ‘Waheguru’ and ‘Gur Wah’.
Through some of the words found in Sri Guru Granth Sahib, we have already mentioned above that the form of gurmantar ‘Gurwah’, is because of ‘Wah’ and ‘Guru’. Now some shabads are given which make use of the complete form of gurmantar. These are found in Sri Guru Granth Sahib Ji on page 1402 and 1403.
vaahiguroo vaahiguroo vaahiguroo vaahi jeeo ||
sath saach sree nivaas aadh purakh sadhaa thuhee vaahiguroo vaahiguroo vaahiguroo vaahi jeeo ||1||6||
saevak kai bharapoor jug jug vaahaguroo thaeraa sabh sadhakaa ||
Waahay Guru, Waahay Guru, Waahay Guru, Waahay Jee-o.
You are forever True, the Home of Excellence, the Primal Supreme Being. Waahay Guru, Waahay Guru, Waahay Guru, Waahay Jee-o. ||1||6||
Your servants are totally fulfilled, throughout the ages; O Waahay Guru, it is all You, forever.
From the shabad found on page 1403 it is very clear that the shabad ‘Waheguru’ is used only for the Timeless Being:
keeaa khael badd mael thamaasaa vaahiguroo thaeree sabh rachanaa ||
thoo jal thhal gagan payaal poor rehyaa a(n)mrith thae meet(h)ae jaa kae bachanaa ||
maanehi brehamaadhik rudhraadhik kaal kaa kaal nira(n)jan jachanaa ||
gur prasaadh paaeeai paramaarathh sathasa(n)gath saethee man khachanaa ||
keeaa khael badd mael thamaasaa vaahaguroo thaeree sabh rachanaa ||3||13||42||
You have formed and created this play, this great game. O Waahay Guru, this is all You, forever.
You are pervading and permeating the water, land, skies and nether regions; Your Words are sweeter than Ambrosial Nectar.
Brahmas and Shivas respect and obey You. O Death of death, Formless Lord, I beg of You.
By Guru’s Grace, the greatest thing is obtained, and the mind is involved with the Sat Sangat, the True Congregation.
You have formed and created this play, this great game. O Waahay Guru, this is all Your making. ||3||13||42||

The presence of this word ‘Waheguru’ in (the Bani) Saveyeh in Sri Guru Granth Sahib Ji proves the point that the word ‘Waheguru’ is used for the Timeless Being (the Primal Being). This word has appeared thirteen times on pages 1402 and 1403. So according to the instruction of Satguru Ji, ‘Waheguru’ is the gurmantar that we should chant or contemplate upon.

Of all the mantars or chants found in the four ages this is the supreme mantar. Although the word ‘Waheguru’ appears to be rather short when reading and centupling, it is the most potent. It has the power to fulfill all desires and put right all the affairs to the extent that it can transform man into becoming selfless and erase his evil inclinations. It can also connect man with the Primal Being in the innate self thus enabling him to experience the presence of Waheguru. The value of the fruits that man can attain, when he fixes his attention and meditates on the Timeless Being, can never be expressed. Those who contemplate upon the mantar ‘Waheguru’, only those Gursikhs will experience the divine hue and only they will know how priceless and precious the experience is.
saaee naam amol keem n koee jaanadho ||
jinaa bhaag mathhaahi sae naanak har ra(n)g maanadho ||1||
The Master’s Name is Priceless; no one knows its value.
Those who have good destiny recorded upon their foreheads, O Nanak, enjoy the Love of the Lord. ||1||
In Sri Guru Granth Sahib Ji there is a reference about this very word ‘Waheguru’ in which Guru Ji says:-
Quotation from Gurbani M5 /747-757

baedh kathaeb simrith sabh saasath einh parriaa mukath n hoee ||
eaek akhar jo guramukh jaapai this kee niramal soee ||3||
One may read all the books of the Vedas, the Bible, the Simritees and the Shaastras, but they will not bring liberation.
One who, as Gurmukh, chants the One Word, acquires a spotlessly pure reputation. ||3||
This word ‘Waheguru’ is so precious that, that knowledge which cannot be obtained by reading all the world’s scriptures and books of knowledge, all that knowledge can be obtained with this shabad of the Guru.
Quotation from Gurbani M5/216,
chathur baedh mukh bachanee oucharai aagai mehal n paaeeai ||
boojhai naahee eaek sudhhaakhar ouhu sagalee jhaakh jhakhaaeeai ||3||
Reciting the four Vedas from memory, they do not obtain the Mansion of the Lord’s Presence hereafter.
Those who do not understand the One Pure Word, utter total nonsense. ||3||
Naanak laekhai eik gal hor houmai jhakhanaa jhaakh ||1||
O Nanak, only one thing is of any account: everything else is useless babbling and idle talk in ego. ||1||
Bhai Gurdaas Ji writes in his Kabet Saveyeh that just as a precious stone is small to look at, but its price can fill ones coffers; just as a cheque has little or no weight, but with a paper cheque a huge amount of cash can be collected; just as a seed is but small, but the tree that grows out of it bears numerous fruits; in the same way while the shabad of the Guru appears to be rather short, but its importance only becomes apparent when the essence of the soul is acquired and experienced:

jaisae heeraa haathh mai thanak so dhikhaaee dhaetha

mol keeeae dhamakan bharath bha(n)ddaar jee ||

jaisae bar baadhhae hu(n)ddee laagath n bhaar kashhu

aagai jaae paaeeath lashhamee apaar jee ||

jaisae batt beej ath sookham saroop hotha

boeae sai bibidhh karai birakhaa bisathhaar jee ||

thaisae gur bachan sachan gurasikhan mai

jaaneeai mehaatham geae hee haridhuaar jee ||

Quotation from Bhai Gurdaas Ji

The second Bhai Gurdaas Ji writes in his Vaar:-

har vaahiguroo ma(n)thar aga(n)m jag thaaranehaaraa||
jo simarehi nar praem sio pahu(n)achai dharabaaraa||

In ‘Mehmaa Parkash’ every episode ends with the following line:-

vaahiguroo mukh kuro ouchaar
ho dhaeiaal kur lehae oudhaar
Say the word Waheguru with your mouth.
Being compassionate (the Timeless Being) will save you.

Giving examples from the janamsakhi (biography) of Sri Guru Nanak Dev Ji, Bhai Santokh Singh Ji writes in ‘Sri Guru Nanak Parkash’- when Sri Guru Nanak Dev Ji went to the land of lust, the women there changed Bhai Mardana Ji into a sheep and (seeing this) Guru Ji advised them as follows:-

Contemplate upon the Name of Waheguru.
Make your supplications by offering the karhaa-parshaad.
Your desires will be fulfilled,
When you keep the Lords praises in your heart.
(Sri Guru Nanak Parkash Poorbaardh Chapater 7)

In the Triya Raj (where ladies of lust rule) too Guru Ji gave the same advice:-

The holy saint has arrived and your spells will not work on him.
Learn to serve and do away with egotism.
Utter Waheguru and all your difficulties will vanish.
Says Santokh Singh (the Guru blessed them with this) beneficial and comfort giving practice.

Many other historical references also confirm that the shabad or word ‘Waheguru’ is the gurmantar of the Khalsa.
In this century the sants or spiritually evolved beings like Baba Attar Singh Ji Mastuanaa, Sant Baba Nand Singh Ji Nanaksar, Sant Karam Singh Ji Hotee Mardhaan, Sant Sangat Singh Ji Kamaalee-ay Wale, Sant Baba Sunder Singh Ji, Sant Khalsa Gurbachan Singh Ji Bhindraan Wale, Bhai Sahib Bhai Randhir Singh Ji Narangwal Wale, Sant Ishar Singh Ji Rarh-ay Wale, and many other spiritually evolved saint meditated and contemplated upon the ‘Waheguru’ mantar and persuaded many other to take Amrit , the ambroisal nectar, and receive the gift of gurmantar ‘Waheguru’ by treading the path of Gur-maryadha (Sikh code of conduct), sent into motion by Sri Guru Gobind Singh Ji.
To be continued………

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Waheguru Gurmantar

Due to the recent trend by anti sikh cults to confuse the Sikh population on what the the Gurmantar is. The ‘Tothemax’ teams have been busy translating articles and chapters from knowledgble Gursikhs past and present to confront these vile distortions.
The translation below is in three parts and is from the reknowed author on Gursikh Rehat and theology, Bhai Sahib Subehdar Behgal Singh Jee. The chapter is taken from his well reasearched book on ‘Waheguru Gurmantar’. We know the chapter is a long one, so we split it in 3 parts, please try and read all the parts, the knowledge in this chapter is priceless.
As this is seva, please forgive us for any shortcomings on the translation, these are all our faults and nothing to do with Subedhar Jee. Please pray to Akal Purakh that he lets his moorakh children continue in this seva.
WaheguruJeeKaaKhalsa WaheguruJeeKeeFateh!!

Waheguru Gurmantar
O Beloved, the word ‘Waheguru’ is the ‘Gurmantar’. Contemplate upon it and get rid of egotism.
Quote from Bhai Gurdas Jee’s Varan 13/2
vaahiguroo guroo ma(n)thr hai jap houmai(n) khoee||
His Guru-manta is Vahiguru, whose recitation erases egotism.
Get rid of the selfhood and then see your real Self. Its only with these godly virtues will you get beaded together with the virtuous Waheguru.
aap gavaaeae aap hai gun gunee paroee ||a||
Losing egotism and merging into the qualities of the supreme Lord, he himself becomes full of qualities.
See Bhai Nand Lall’s gazal 19:
Bahar taraf ki nazar karad, hoo-ay zaar aamad.
Which ever side I look, I only see the face of the Beloved.
and gazal 22:
Har jaa ki bingrandh zmaalay tay bingrandh.
Holy evolved souls, wherever they look they only see Your form.

jo bolath hai mrig meen pa(n)khaeroo s bin har jaapath hai nehee hor ||3||
Whatever the deer, the fish and the birds sing, they chant to the Lord, and no other. ||3|
Gurmantar is that religious mantar or chant given to a Gursikh when he is initiated into the religious fold. This is a seed-form mantar or chant specially chosen from all the other words in the religious text.
Sri Guru Nanak Dev Ji has blessed Gursikhs with the Gurmantar, Waheguru. Setting aside the chant ‘Waheguru’ in the house of Sri Guru Nanak Sahib Ji and accepting some other word to be the gurmantar, is akin to turning your back towards Sikh way of life. If any person, regarding himself as the Sikh of Sri Guru Nanak Dev Ji Maharaj, does not accept and does not contemplate upon the word ‘Waheguru’ as the Gurmantar, then he is an apostate, he is certainly not a Sikh. Bhai Prahlaad Singh, in a rahetnaamaa (Sikh code of conduct) quotes the tenth master Sri Guru Gobind Singh Ji:-

Waheguru kay mantar bin japai aur koee jaap.
So saakat, Sikh mool nahi, bachan hai sree mukhvaak.
If one contemplates upon a mantar other that the mantar ‘Waheguru’, He is an apostate, he is definitely not a Sikh.
These are the words of Sri (Guru Gobind Singh Ji’s). (Code of conduct of Sri Guru Gobind Singh Ji by Bhai Praladh Singh)
In this very rehatnamaa in the 31st couplet Bhai Prahladh Singh Ji writes about the quote of the tenth Guru, in which Guru Ji says that without the ‘Waheguru’ mantar, the story of man’s life is false:
Akaal Purkh kay bachan siu, pargat chulaayo panth.
Sab Sikhan ko bachan hai, Guru maanee-aho granth.30
Thaap chalyo jo jagat mai, tinhi nivaavhu maath.
Waheguru kay mantar bin,mithi-aa saaree gaath.31
Upon the command of the Timeless Creator, the (Sikh) Brotherhood came into being.
All Sikhs are directed to regard the Granth to be their Guru.
That which has been installed in this world, bow your head in respect.
Without the ‘Waheguru’ mantar, life’s whole saga is false.31

Bhai Nand Lall Ji writes in his rahetnaamaa:-
Gursikh rahet sunhu ray mee-t.
Parbhatay uth kar hi-t cheet.
Waheguru mantaar so jaap.
Kar ishnaan parh-hay jap jaap.
O Gursikh friends, listen to the rahet, the code of conduct.
Arise in wee hours of the morning and in your heart lovingly contemplate
Meditate upon the mantar ‘Waheguru’.
Take a bath and recite (the Bani) Jap Ji and Jaap (Sahib).

Waheguru gur jaa-pa-ee, Waheguru kar dhi-aan.
Mukat laabh so ho-ee hai, gursikh ridh meh maan.
Contemplate upon the gur(mantar) Waheguru and focus upon (the sound) Waheguru.
The (resulting) principal benefit the Gursikh will savour in his heart.

In ‘Tankhaa-naamaa’(a composition of Bhai Nand Lall) Bhai Nand Lall tells us that it was Sri Guru Gobind Singh Ji Maharaj who initiated the contemplation of the mantar ‘Waheguru’.
Souno Nand Lal eh saaj
Parguth krao aapnoo raaj
Chaar baran ek baran krao
Waheguru Ka jaap jpao
Listen Nand Lall with rapt attention.
I will bring into manifestation our reign.
(In which) the four castes I’ll make into one.
(and) initiate the contemplation of the (mantar) Waheguru.
In Bhai Desaa Singh Ji’s rehatnaamaa the instruction from the tenth Emperor is indicated as follows:-
Waheguru nit bhachan Ochare
Waheguru Ko Hirde thare
Aage avaat singh jo pave
Waheguru kee Fateh Bolaave
Utter the (mantar) Waheguru daily.
Absorb the (mantar) ‘Waheguru into your heart.
Upon meeting a Singh face to face, utter the salutation of Waheguru (meaning utter Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh).

While the discussion so far has been based on examples from rahetnaamaas, the code of conduct, the Gurbani uttered by the Tenth Emperor, Sri Guru Gobind Singh Ji too, re-emphasis that Gurmantar is indeed Gurmantar. In the compilation Sarab Loh Granth Guru Ji states:-

Saahe Gobind Singh Satgur Kee
Waheguru Sach Mantar Aake
The Emperor (Sri) Gobind Singh (Ji) extends the fateh (salutation) of the Satguru,
Utter, the true mantar ‘Waheguru’.
Sahib Sri Guru Gobind Singh Ji states in the ‘Sarab Loh Granth’ that this mantar ‘Waheguru’ is given to the Khalsa by Sri Guru Nanak Dev Ji, so that the Sikhs of the Guru can contemplate upon this true mantar and merge into the Timeless Being. The text of this instruction is as follows:-
Saar Mantar Chaaro ka Chaar
Waheguru Mantar nirdhaar
Kalp kalp prabh akchar kehee
Sri gur nanak japeoo sehee
Nijh atam prmatam dhrseeo
Char kalp meh mantar sarsheoo
Saa mantar prabh khalse dheena
Waheguru padh pavan keena
The four fold divisions (within the Hindu Dharma) have four separate mantaras.
(Of them all the) mantar Waheguru is supreme.
With great thought and imagination the Primal Being uttered word.
Sri Guru Nanak (got people to) contemplated upon this true (mantar).
(With it) one can experience the presence of the Primal Being within the soul.
It is the summation of the four separate mantar.
This mantar, the Primal Being bestowed upon the Khalsa.
The word ‘Waheguru’ was thus sanctified.
Many faithless Sikhs expressed doubt saying that the mantar ‘Waheguru’, was bestowed to the Gursikh by the tenth Master Sri Guru Gobind Singh Ji and this Gurmantar was not in vogue during the time of Sri Guru Nanak Dev Ji. To caste away this doubt raised by the so called Sikhs, it is essential to give references from the Vaars of Bhai Gurdaas, from the Bani of Sri Guru Granth Sahib Ji and from historical records. Bhai Gurdaas Ji writes:
vaahiguroo guroo ma(n)thr hai jap houmai(n) khoee||
His Guru-manta is Vahiguru, whose recitation erases egotism.
sathigur purakh dhaeiaal hoe vaahiguroo sach ma(n)thr sunaayaa||
Becoming kind, the Guru recites true mantra Vaheguru for him.
Now the point to note here is this that if Guru Nanak Dev Ji had not given Gursikhs the gurmantar ‘Waheguru’ then Braham Gyani Baba Buddha Ji, a much respected and admired Sikh of Sri Guru Nanak Dev Ji, also present at the time of Sri Guru Arjan Dev Ji, could have told Bhai Gurdas Ji that we have been given a different gurmantar by Sri Guru Nanak Dev Ji and could have gone on to ask him why had he written that ‘Waheguru’ is the gurmantar. The reason why Baba Buddha Ji did not raise this issue is that Sri Guru Nanak Dev Ji gave his Sikhs the gurmantar ‘Waheguru’ and Baba Buddha Ji himself received the same mantar.
An even bigger proof that ‘Waheguru’ is the gurmantar is that Sri Guru Arjan Dev Ji, the fifth incarnation of Sri Guru Nanak Dev Ji, was himself present and he himself gave the Vaars (compilations) of Bhai Gurdas Ji the status of a key to Sri Guru Granth Sahib Ji. If there was some form of shortcoming in the quotation ‘Waheguru is the gurmantar, its contemplation erases egotism’, then he would have stopped Bhai Gurdas Ji from writing it.
As Bhai Gurdas Ji has referred to the word ‘Waheguru’ is gurmantar, it is necessary to give some quotation by way of references from Gurbani as proof that the word ‘gurmantar’ has not only been used in Gurbani but also to show that the instruction to chant the ‘gurmantar’, to contemplate and instill it into the heart came from Guru Maharaj.
paaparriaa pashhaarr baan sachaavaa sa(n)nih kai ||
gur ma(n)thrarraa chithaar naanak dhukh n thheevee ||2||
Take aim with the arrow of Truth, and shoot down sin.
Cherish the Words of the Guru’s Mantra, O Nanak, and you shall not suffer in pain. ||2||

dhukh kalaes n bho biaapai gur ma(n)thra hiradhai hoe ||
Suffering, agony and fear do not cling to one whose heart is filled with the GurMantra.

rasak rasak gun gaaveh guramath liv ounaman naam lagaan ||
a(n)mrith ras peeaa gur sabadhee ham naam vittahu kurabaan ||1||
Through the Guru’s Teachings, I sing the Glorious Praises of the Lord with joyous love and delight; I am enraptured, lovingly attuned to the Naam, the Name of the Lord.
Through the Word of the Guru’s Shabad, I drink in the Ambrosial Essence; I am a sacrifice to the Naam. ||1||

hamarae jagajeevan har praan ||
har ootham ridh a(n)thar bhaaeiou gur ma(n)th dheeou har kaan ||1||
The Lord, the Life of the World, is my Breath of Life.
The Lofty and Exalted Lord became pleasing to my heart and my inner being, when the Guru breathed the Mantra of the Lord into my ears. ||1||Pause||

Satguru Ji gives so much importance to gurmantar, that according to his decree, those persons who do not obtain gurmantar from the Guru, their life is accursed, depraved and equated to some low animals like dogs, swine, donkeys, crows and snakes:-
gur ma(n)thr heenasy jo praanee dhhriga(n)th janam bhrasattaneh ||
That mortal who lacks the Guru’s Mantra - cursed and contaminated is his life.

kookareh sookareh garadhhabheh kaakeh sarapaneh thul khaleh ||33||
That blockhead is just a dog, a pig, a jackass, a crow, a snake. ||33||

In Gurbani decrees such as these, ‘contemplate the gurmantar’, ‘give ear to the gurmantar’, ‘chant only the one Naam’, lay stress on this point that, to meditate upon the Timeless Being, to instill His remembrance in the innate self, there is a need for a specific shabad or word and this shabad can only be obtained from the Guru through initiation. That shabad which the Guru gives during initiation is called Gurmantar. In Gursikhi (the Sikh way of life), this shabad is given by the panj piaa-rays (the five beloveds) by way of initiation to a Gursikh during the Amrit ceremony in the presence of Sri Guru Granth Sahib Ji. From the time of Sri Guru Nanak Dev Ji Ji till this day, through generations, Guru Sahib has been giving this shabad to the Sikhs in the form of gurmantar. This point is mentioned by Bhai Gurdaas Ji (when he writes): ‘Waheguru is the gurmantar, its contemplation erases egotism’, and the tenth Master says the same thing in the Saraab Loh Granth:
Satguru sikhan prin updhesheo
Waheguru sooch mantar vasheseo
The Satguru in instructing the Sikhs said,
Waheguru is the distinctive true mantar.

Gurbani also mentions that without the initiation from the Guru, (divine) knowledge cannot be acquired. Satguru Ji says that, as talking is not possible without the tongue, hearing is not possible without ears, and seeing is not possible without eyes, similarly without getting the initiation from the Guru (divine) knowledge cannot be attained:
quotation from SGGSJ M5/1140

bin jihavaa kehaa ko bakathaa ||
bin sravanaa kehaa ko sunathaa ||
bin naethraa kehaa ko paekhai ||
naam binaa nar kehee n laekhai ||2||

Without a tongue, how can anyone speak?
Without ears, how can anyone hear?
Without eyes, how can anyone see?
Without the Naam, the mortal is of no account at all. ||2||

Bhai Gurdas Ji too mentions in his writings that a Sikh upon getting initiation from the Guru, acquires divine knowledge and thus merges in the Guru.

gur sikh sikh gur soe alakh lakhaaeiaa||
gur dheekhiaa lai sikh sikh sadhaaeiaa||
Being one with each other the Guru and the Sikh have made the Lord perceptible (in the form of Guru).
Getting initiated by the Guru the disciple has become a Sikh.
Those so called Sikhs who say that there is no need to get the gurmantar from the Guru because they can read the Bani of the Guru and get linked with the Timeless Being, then they are advised to carefully read and imbibe in their mind the discussion on gurmantar and initiation by the Guru given above. It is true that Bani is Guru and all the ambrosial nectars are within it, but the acquiring of the ambrosial divine knowledge can only take place when man accepts the message received via Bani and acts upon it.
The above Gurbani deliberations have clarified one thing, that without getting initiation from the Guru, without getting guidance from the Guru, without getting gurmantar from the Guru and without contemplating upon it, man can never be liberated. Man’s wickedness and sins committed over numerous births can only be erased if he accepts the gurmantar as per guru’s instructions and with every breath he contemplates upon it.

gur sathigur kaa jo sikh akhaaeae s bhalakae out(h) har naam dhhiaavai ||
oudham karae bhalakae parabhaathee eisanaan karae a(n)mrith sar naavai ||
oupadhaes guroo har har jap jaapai sabh kilavikh paap dhokh lehi jaavai ||
fir charrai dhivas gurabaanee gaavai behadhiaa out(h)adhiaa har naam dhhiaavai ||
jo saas giraas dhhiaaeae maeraa har har so gurasikh guroo man bhaavai ||
One who calls himself a Sikh of the Guru, the True Guru, shall rise in the early morning hours and meditate on the Lord’s Name.
Upon arising early in the morning, he is to bathe, and cleanse himself in the pool of nectar.
Following the Instructions of the Guru, he is to chant the Name of the Lord, Har, Har. All sins, misdeeds and negativity shall be erased.
Then, at the rising of the sun, he is to sing Gurbani; whether sitting down or standing up, he is to meditate on the Lord’s Name.
One who meditates on my Lord, Har, Har, with every breath and every morsel of food - that GurSikh becomes pleasing to the Guru’s Mind.
In the line that appears in the above verse- ‘Following the Instructions of the Guru, he is to chant the Name of the Lord, Har, Har’- the instruction is a pointer (to the hukam or command) that the chant that is to be contemplated upon, is the word form of gurmantar of the Timeless Being received as a directive from the Satguru during initiation. The chanting and contemplating of this will erase all the wickedness and sins.
Take the next statement after this - ‘Then, at the rising of the sun, he is to sing Gurbani; whether sitting or standing, he is to meditate on the Lord’s Name’- this is a pointer which says that Gurbani and Naam (gurmantar) received during initiation, individually both are truths. First Gurbani builds up our righteous character and then it motivates us to contemplate upon the Naam. Gurmantar is that shabad through which the Timeless Being Waheguru can be worshipped. This shabad or word in Gursikhi is ‘Waheguru’ which the Guru utters as the Sikh listens. Bhai Gurdaas says in the following quotation:-

nira(n)kaar aakaar kar joth saroop anoop dhikhaaeiaa||
vaedh kathaeb agocharaa vaahiguroo gur shabadh sunaayaa||
The formless Lord has been beholden in the form of the light (in Guru Nanak and other Gurus).
The Gurus recited Word-Guru as Vahiguru who is beyond the Vedas and Katebas (the semtic scriptures).

vaahiguroo gur shabadh lai piram piaalaa chup chalolaa||
The Guru’s word he receives is Vahiguru, the wondrous Lord, and remains silently immersed in delight. Var 6/5,

poun guroo gur sabadh hai vaahiguroo gur sabadh sunaayaa||
The Guru’s word is the air, the Guru and wondrous lord has recited Word the Guru. Var 9/13,

vaedh n jaanai bhaedh kihu shaekhanaag naa paaeae||
vaahiguroo saalaahanaa gur shabadh alaaeae ||
The Vedas also do not understand this mystery and even the Sesanag (mythological snake having thousand hoods) cannot know its limits.
Vahiguru, God, is eulogised through recitation of the Word of the Guru, Gurbani. (9,13)

Dharmsal kirtharpur sadh sangat sachkhand vasaiaa
waheguru gur shabad sunaiaa
Founding dharmasala, the place for dharma, at kartarpur, it was inhabited by the holy congrration as the abode of truth.
Word ‘Waheguru’ was imparted to the people (24/1)

Birhaa - Pain of Separation

When a seeker experiences intense viraag (yearning for Waheguru), then in his sub-conscious mind, the pain of separation from the Primal Being Waheguru, creates in him an even greater desire and love to meet Him. In this stage many a time tears too begin to flow from the eyes.
Ho rehi n sakaa bin dhaekhae preethamaa mai neer vehae vehi chalai jeeo ||3||
I cannot survive without seeing my Beloved. My eyes are welling up with tears. ||3||
These tears cleanse him of his dirt accumulated over numerous births. This stage is called birho(n), the pang of separation. It is generally accepted that separation is very painful because in it there is very great love-filled pang to meet up with ones beloved.
"O birho(n)!, the pang of separation, you are the emperor. It is because of you that I can meet my Beloved." A body in which birho (or love and pang for Waheguru) does not arise, regard that body as a funeral pyre because its heart is burnt out with sins and evil deeds. Inside it there is not even a suggestion of pull or love for union with the Primal Being Waheguru.
Birehaa birehaa aakheeai birehaa thoo sulathaan ||
Many talk of the pain and suffering of separation; O pain, you are the ruler of all.
Fareedhaa jith than birahu n oopajai so than jaan masaan ||36||
Fareed, that body, within which love of the Lord does not well up - look upon that body as a cremation ground. ||36||

Vivayk - Discernment
When birho, the pang of separation arises with intensity in the seeker's consciousness and he experiences an extreme pull in his heart to link up with the Primal Being Waheguru, then vivayk (discernment) springs forth. In this state his consciousness moves ahead with a pull of great intensity to merge with Shabad-Guru because of the simran or contemplation of Naam and Bani. He attains the knowledge of righteous and unrighteous deeds.
Achar charai bibaek budhh paaeae purakhai purakh milaae ||4||
He eats the uneatable, and is blessed with a discriminating intellect; he meets the Supreme Person, the Primal Lord God. ||4||

Budh - Wisdom
When man, while treading the path of Gurmat, begins to climb the stairs of Atam Darshee, the witnessing of the soul, he rises above ridheeaan-sidheeaan (miraculous powers). In this way he arrives at the state of wisdom where, with the Primal Being Waheguru's vibration of love, he is freed from the doubt fallacy of materialism and with renewed vigour he keeps walking towards the homeland of the Formless One.
jo har budhh ridhh sidhh chaahath guroo guroo gur kar man maerae ||5||9||
If you long for wisdom, wealth, spiritual perfection and properity, O my mind, dwell upon the Guru, the Guru, the Guru. ||5||9||
Dhuramath maett budhh paragaasee jan naanak guramukh thaaree ||4||1||2||
The Lord has eliminated my evil-mindedness, and enlightened my intellect; O servant Nanak, the Gurmukhs are saved. ||4||1||2||

Sahij Awastaa - State of Equipoise
When a seeker overcomes his ego by doing Naam Simran, the contemplation or meditation of the Naam, he reaches a state of equipoise or spontaneity of the homeland of the Formless Waheguru.

Adopted from: An article on sevatomax


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

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

hir kw nwmu dIE giur mMqRü ] 5-190-9

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

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

gur kw bcnu jip mMqu ] 5-895-7

Gur kaa Bachanu Jaappe mant.u

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

rYix idnsu jpau hir nwau ] 5-893-4

Raaen. D.insu Jaappou Har-e Naaou

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

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

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

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

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

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

Gur Mantar. gur mMqr

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

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

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

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

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

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

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

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

This wonderful creation is a great play of yours,

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

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

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

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

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

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

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

Vaaheguroo Gurmantar haae Jaape houmaae khoee

"Waheguru" is the Guru given formula and its recitation

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

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

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

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

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

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

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

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

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

Mool Mantar. mUl mMqr

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

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

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

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

(Hyphens have been used for easy reading).

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

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

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

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

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

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

Beej Mantar. bIj mMqr

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

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

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

bij mMqRü lY ihrdY rhY ] byxI-974-11

Beej;u laae hird.aae rhaae |

Keep Beej-Mantar in the repository of your heart.

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

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

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

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

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

Work on the rosary of the Name of God

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

Maha Mantar. mhw mMqr

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

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

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

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

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

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

Nanak recites the Maha-Mantar (Great Formula)

by praising God. 5-814-10

mhw mMqRü gur ihrdY bisE Acrj nwmu suinE rI ] 5-384-4;u Gur hirdaae baseou achraj Naamu suneou-ree

I heard the wonderful Name of the Lord.

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

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

Gurbani as a Mantar. gurbwxI Aqy mMqr

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

scu mMqRü qumwrw AMimRq bwxI ] 5-562-16

Sachu mant.r;u t.umaaraa Amrit.

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

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

gurbwxI vrqI jg AMqir iesu bwxI qy hir nwmu pwiedw ] 3-1066-4 jag isu t.e Har-e Naamu paa-aed.aa
Gurbani has established itself in the world
and it is the source of the Naam. 3-1066-4

There are more than 54,000 verses in the Holy Granth and not only each of it, but its every word has the power of a Mantar. A Sikh is required to do Naam-Jaap, recite Nit-Nem (Daily prayer) and is welcome to read, write and repeat the recitation of Gurbani as much as desired. Some, recite Jaappuji Sahib many times and even Sukhmani Sahib, more than once every day. Almost every page of the Holy Granth advocates the Naam-Jaap. It is important to recite Gurbani, but the Naam-Jaap has its own significance and place. Gurbani tells to do it and Naam-Jaap is doing what the Gurbani says. Nit-Nem is our "Motto" - repetition of our daily lesson urging us to live it and is our every day-measure to check its adoption in life, as well as to assess our spiritual progress.
Mool Mantra As per Sikhi Wiki

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

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

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

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

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

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

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

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

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

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

AIMS AND OBJECTIVES : To be one with God

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

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

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

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

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

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

Mode Of Operations : What do we need to do.

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

Tumre Gat Mit Tum Hee Janee
Nanak Das Sadda Kurbanee

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

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

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

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

MUNN- and its definition

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

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

MUNN too Jote Saroop Hain Apna Mool Pachan

Munn Mere Gur Ke Bhanney Chall

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

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

Amrit Vela

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

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

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

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

Jhim Jhim V{censored}y Amrit Dhaara_
Munn Peevay Sunn Shabad Vichara? ---GGS 102

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

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

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

Quite often these names are used for people whereas careful study of GGS will reveal that these are different names of God and there is no person to whom any of these titles can be bestowed.


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

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

Lets look at quotes from Sukhmani

(nobody can gauge the Saad)

(No Holy book can explain all the attributes of God and even GGS accepts its inability to do so)

( SAAD is higher than highest you can think of)

( In the company of God , I gain my ultimate aim of life ie become one with God)



(The Sewa of God is mediation)

( Only with blessings of Sant , I follow godly path ,which is opposite of Durmat)


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

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

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

(Waheguru is Saad Himself )



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

(Brahmgiani is higher than highest)

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

( Brahmgiani is indestructible or not effected by time )

(Brahmgiani whatever does for us is good for us)
Compare this quote from GGS

( Says Nanak Oh Lord whatever you do for us is the best)

(Brahmgiani is God Himself)

(The entire world worships Him)


( Brahmgiani is God of this Universe)

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

( Brahmgiani is immortal )

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


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

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

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

I translate second line first which means

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

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

SIMRAN and why should we meditate

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


Our 5th Guru ,Gobind Singh ji wrote

Raj Na Chahoo Mukat Na Chahoo

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

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

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


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

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

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


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

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

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

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

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

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


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

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

Tirath Navan Jawoo
Tirath Naam Hain

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

Atth Satth Tirath Jaey Naavey
Uttrey Nahin Maael

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

Anik Tirath Jey Jatan Kare
Ta Anter Ke Homey Na Jayee

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

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

In no uncertain terms Guruji forbids us going to Titarths.

Acknowledgements :
Giani Nasib Singh Dhillon ?Gurmat Vichar? plus various articles written by him.
Prof.Harminder Singh ; Misinterpretations in Sikhism?
Late Prof.Sahib Singh ,Translation of GGS in Punjabi
Late Raghbir Singh Bir Bandagi Naama
wjkk wjkf
luv4u ji first you wl have to know the meaning of MOOL MANTAR i mean its very easy to know the meaning of mool mantar eveyone can know but its difficult to follow from our heart and soul dont mind this is only my views

god bless you

guru ang sang sahayi
thankz and regards
gitika kaur khalsa
It is the thread that was lying dormant. I have gone through this beautiful compilation. Hope you would also be benifitted.
The following reference appears in the SGGS ji.

mÚ 5 ]
Fifth Mehl:

pwpiVAw pCwiV bwxu scwvw sMin@ kY ] (521-12, gUjrI, mÚ 5)
Take aim with the arrow of Truth, and shoot down sin.

gur mMqRVw icqwir nwnk duKu n QIveI ]2] (521-12, gUjrI, mÚ 5)
Cherish the Words of the Guru's Mantra, O Nanak, and you shall not suffer in pain. ||2||
pauVI ] [/FONT](521-12)


Ik Onkar –
A reflection : Is It a full word or derived / Altered from OM

ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥

I am sharing the following with the readers.

Ik Onkar and some views and Bij Mantra[1]

Guru Nanak's concept and vision of the Supreme Being is embodied in terse terms in the Sikh Fundamental Creed, Mool Mantra, literally meaning the Root Formula. Because of its importance as a basic theological declaration around which revolves the whole Sikh philosophical thought, it is most appropriately placed in the very beginning of the Sikh scripture, the Guru Granth Sahib. It affirms in unequivocal terms Guru Nanak's uncompromising belief in monotheism. In the original the text read as:
"Ek Onkar Satnam Karta Purush Nirbhau Virvair Akal Murat, Ajuni Saibhang Gurprasad(i)"

The English rendering would approximate to:

There is One and only One God who is transcendent as well as immanent. True and Eternal Name. Creator and Person. Without Fear and without Enmity. Timeless Form, Unborn, Self-existent. Realized by Divine Grace.

Bij Mantra and SGGS ji

Besides Mool Mantra there is another term Bij Mantra (Seed Formula) which is occurs in Guru Arjun's composition 'Sukhmani' (Pearl of Peace). The original text where it appears runs as:

Bij Manter sarab ko Gyan. Chahu Varona meh japey kou Naam."
It's English version is:
All can be enlightened with Bij Mantra. Anyone from four castes can meditate on it.
It may be noted that this is entirely in contrast to the traditions of the caste ridden Hindu society wherein the lower castes are not entitled to benefit from enlightenment of Mantras for meditation, etc.
The term Bij Mantra signifies any word or phrase out of which develops a prayer meant to be meditated upon or chanted to invoke Divine blessing.

Almost all the Sikh scholars and theologians are unanimous in recognizing Ek-Onkar as theBij Mantra out of which has emanated Guru Nanak's vision of the Supreme Being in the form of Mool Mantra. That is why it stands majestically at the head of the Mool Mantra and forms its integral part[2].

It is constituted of two components - Ek and Onkar. Ek means one, and is written as a numerical figure '1'. Onkar stands for the Primal mystical Divine Name of God referred to as Brahma in the Vedic literature. In order to grasp fully the underlying spiritual significance and meaning of Ek-Onkar each of its components needs to be studied in depth, beginning with Onkar.
Onkar contains ‘Om’ Hindus Most Powerful mantra[3].
The root of Onkar is traceable to the Hindu sacred syllable Om, also written as Aum. Historically, in the beginning, Om was used as a reply of approval or consent. It is equivalent to the English word 'Amen' uttered at the end of a Christian prayer, meaning 'so be it'.

At a later stage, with the evolution of Indian philosophic thought, the sages of Upanishads pronounced it as an adequate symbol of the Absolute Transcendent Reality, Brahma.
It is considered as the unity of all sound to which all matters and energy are reduced in their primordial form, hence fit as a symbol for Atman (soul) or Brahma, the Supreme Being, which is the unity of all existence. These - and possibly some other - considerations led the Vedic sages to accord to Om the highest Divine reverence and worship. As a very sacred and powerful Mantra it forms part of daily worship and meditation by Hindu devotees. It is treated as the holiest symbol of Divinity calling it Nada Brahma or Shabda Brahma in the form of sound.
Its nearest equivalent in the West is Logos[4] or the 'Word'. St. John's Gospel expounds it thus:

"in the beginning was the Word and the Word was with God and the Word was God." The Word was the true light that enlightens all men!
Written in original,it is composed of three letters of Sanskrit alphabet, corresponding to A U M of English alphabet. According to the polytheistic tradition of Hinduism it also represented the Hindu Trinity, each letter standing for one of the deities, Brahma, Vishnu and Shiva.
This, is obviously, was not acceptable to Guru Nanak whose concept of God was based on unalloyed monotheism. His was One and Only One Supreme Being, an Indivisible Entity. This belief in the unity of God he has re-iterated in various ways in his other compositions as well. At one place he emphatically affirms,

Sahib mera Eko hai, Eko hai Bhai, eko hai.
In English:

'My Master is One, One only, Oh Brother, He is Sole.'

So Guru Nanak's revealed Scripture place numerical figure '1' before Onkar thus enhancing his firm conviction in the unity of God. Its main importance and underlying significance lies in the fact that one is not represented by 'one' in words, but by a numerical figure '1'; thus completely eliminating any possibility of words being given different meaning.
It was Guru Nanak's own inspired vision that transformed AUM into Ek-Onkar[5] representing the Supreme Being, the Sole Absolute Eternal Reality which, while manifesting itself in multiplicity as Onkar, is still in its essence 'Sole and Absolute'; Transcendent as well as Immanent. Impersonal is also Personal in Ek-Onkar.

By the large, Sikhs worship 'Waheguru' as God's name for constant remembrance by repetition aloud or Sotto Voce. In Sikh parlance, this is known as 'Naam Simran'. There are, however, many a Sikh who also meditate upon and use Ek-Onkar for 'Naam Simran'. Like 'Waheguru' this is also considered to be a powerful Mantra for achieving spiritual progress and Divine Grace for final emancipation of the individual soul.
In conclusion, it can be said that Ek-Onkar is the true symbol of Sikhism given to us by Guru Nanak based on his spiritual experience and inspired vision at the very inception of the Sikh faith.
[End Of the article.]

My View about ‘Ik Onkar’

Our scripture do not contain the significance as to origin Of ‘Ik Onkar’ as no explanation is found in the SGGS ji or the commonly read sikh scriptures. Sikhism do have some coomon conepts like soul, Law Of Karma etc, that are also found in Hinduism but Sikhism rejects the Hinduism and is a separate religion in itself. Sikhism rejects even Gita. It is the most popular scriptural reference to Soul and Rebirths etc. I am reproducing extracts [relevant portion] Of Rehat Maryada[6].

Sikh Rehat Maryada :

Views About ‘Onkar’

As per ‘Rehat Maryada’, a sikh is not to accept Vedas and Upnishadas and smiritis. The Rehat Maryada is explicit and unambiguous in this regard.

In this case I beg to differ that ‘Onkar’ is really is derived [and is altered] from ‘Om’ that is stated to be one Of the most powerful Mantra Hindus. For them it is like the Mool Mantra and Guru-Mantra. I am reproducing the extracts of the Sikh Rehat Maryada, for the benefit of Reference purposes.

In My humble opinion it should be an independent word meaning the same as is meant to address the Almighty the Creator and should not be considered as any derivation/alteration /modification Of ‘Om’.

Article XVI

“A Sikh's living, earning livelihood, thinking and conduct should accord with the Guru's tenets. The Guru's tenets are:

a. Worship should be rendered only to the One Timeless Being and to no god or goddess.

b. Regarding the ten Gurus, the Guru Granth Sahib and the ten Gurus' word alone as saviours and holy objects of veneration.

c. Regarding ten Gurus as the effulgence of one light and one single entity.

d. Not believing in caste or descent untouchabililty, Magic spells, incantation, omens, auspicious times, days and occasions, influence of stars, horoscopic dispositions, Shradh (ritual serving of food to priests for the salvation of ancestor on appointed days as per the lunar calendar), Ancestor worship, khiah (ritual serving of food to priests - Brahmins - on the lunar anniversaries of death of an ancestor) (Two words, shradh and khiah, occuring in this clause connote what appears to be the same thing - the ritual serving of food to the priests (Brahmins). The difference between the connotations of the two words is implicit in the dates on which the ritual is performed. The ritual of serving of food on the lunar anniversary of the death goes by the name khiah; whereas the ritual of serving food on the lunar date corresponding to the date of death during the period of the year designated shradhs is known as sharadh.) pind (offering of funeral barley cakes to the deceased's relatives), patal (ritual donating of food in the belief that that would satisfy the hunger of a departed soul), diva (the ceremony of keeping an oil lamp lit for 360 days after the death, in the belief that that lights the path of the deceased), ritual funeral acts. hom (lighting of ritual fire and pouring intermittently clarified butter, food grains etc. into it for propitiating gods for the fulfilment of a purpose), jag (religious ceremony involving presentation of oblations), tarpan (libation), sikha-sut (keeping a tuft of hair on the head and wearing thread), bhadan (shaving of head on the death of a parent), fasting on new or full moon or other days, wearing of frontal marks on forehead, wearing of thread, wearing of a necklace of the pieces of tulsi (A plant with medicinal properties, Bot, Ocimum sanctum.), stalk, veneration of any graves, of monuments erected to honour the memory of a deceased person or of cremation sites, idolatry and such like superstitious observances (Most, though not all, rituals and ritual or religious observances listed in this clause are hindu rituals and observances. The reason is that the old rituals and practices, continues to be observed by large numbers of Sikhs even after their conversion from their old to new faith and a large bulk of the Sikhs novices were Hindu converts. Another reason for this phenomenon was the strangle hold of the Brahmin priest on Hindus' secular and religious life which the Brahmin priests managed to maintain even on those leaving the Hindu religious fold, by the his astute mental dexterity and rare capacity for compromise. That the Sikh novitiates included a sizeable number of Muslims is shown by inclusion in this clause of the taboos as to the sanctity of graves, shirni etc.)

Not owning up or regarding as hallowed any place other than the Guru's place- such, for instance, as sacred sports or places of pilgrimage of other faiths.

Not believing in or according any authority to Muslim seers, Brahmins' holiness, soothsayers, clairvoyants, oracles, promise of an offering on the fulfillment of a wish, offering of sweet loaves or rice pudding at graves on fulfillment of wishes, the Vedas, the Shastras, the Gayatri,(Hindu scriptural prayer unto the sun) the Gita, the Quaran, the Bible, etc. However, the study of the books of other faiths for general self-education is admissible.’”

[Emphasis added by the author]

e. The Khalsa[7] should maintain its distinctiveness among the professors of different religions of the world, but should not hurt the sentiments of any person professing another religion.

Issues to be addressed

Issues For which reconciliation Is sought for. I have stated them to be problems as these are problems for me and I am sure it shall not be for many of my learned friends.

Problem No. 1

If Sikhs are not to believe in these Holy books of other religions it makes no sense to me as to why ‘Onkar’ is supposed to comprise ‘Om’ [or its altered form] as one of its word in the Bij Mantra. I am forced to believe that ‘Onkar’ does not and should not contain the word ‘Om’ or ‘Aum’ as is usually read and presented in some other posts of this forum. It should thought to have an independent meaning by way Of a full word and should be totally independent of ‘om’ or its altered form. Even if 1 is pre-fixed to Aum, its altered form would be reflective Of the acceptance of the word taken from the Aum/om and then changed, and it can hardly be the intention Of Guru Sahibaan.

Meaning Of Ik onkar by Dr. Sahib Singh ji,

1-ie`k[ E-EAM[ > -kwr[

‘E’ sMsik®q dw Sbd hY[ Amr koS Anuswr ies dy iqMn ArQ hn:-

(1) vyd Awid Drm-pusqkW dy ArMB Aqy A^Ir ivc, Ardws jW iksy piv~qr Drm-kwrj dy ArMB ivc A`Kr 'EN' piv~qr A`Kr jwx ky vriqAw jWdw hY[

(2) iksy hukm jW pRSn Awidk dy au~qr ivc Awdr Aqy siqkwr nwl ‘jI hW’ AwKxw[ so, ‘EN’ dw ArQ hY 'jI hW'[

(3) EN-bRhm[

iehnW ivcoN ikhVw ArQ ies Sbd dw ie`Qy ilAw jwxw hY-ies ƒ idRVH krn leI Sbd 'EN' dy pihlW '1' ilK id`qw hY[ ies dw Bwv ieh hY ik ie`Qy 'EN' dw ArQ hY 'auh hsqI jo iek hY, ijs vrgw hor koeI nhIN hY Aqy ijs ivc ieh swrw jgq smw jWdw hY['

Problem No. 2

The following lines also suggest that there is admission Of the fact that Vedas and Puraan etc, were created from the one ‘word’ of The Name of Almighty. Guru Sahibaan could not have rejected these as the creation Of any thing from the ‘word’ is supposedly be pious. I am not able to link the above two and hence would not be in a position to reconcile the conflicting self created arguments. Someone may kindly throw light.

byd purwn isMimRiq suDwK´r ] (262-11, gauVI suKmnI, mÚ 5)
The Vedas, the Puraanas and the Simritees, the purest of utterances,
kIny rwm nwm iek AwK´r ] (262-11, gauVI suKmnI, mÚ 5)
were created from the One Word of the Name of the Lord.

Problem No. 3

The Sikh Rehat Maryada is formulated by SGPC as the religious cum administrative body. One is free to practice any ‘Nam’ and ‘Simran’ like ‘Mool Mantra’ which is recommended in SGGS ji .

As SGGS ji does not contain the reference of Guru Mantra ‘Waheguru’, it should not be mandatory although SGPC recommends it for meditation or allied purposes as it might have appeared in ‘Varan’. Further, there is a reference that a ‘Khalsa’ should remember ‘waheguru’ and a sikh should ‘Satnaam.’[ I do not have the source of the above citation , but a serious search can be made to locate the same and the same would be posted ,if required when available.]

Why such a difference has been made and what is the definition Of ‘Khalsa’ in this context. These are some of the stray queries that has cropped up while dealing with this and the other posts.

Problem 4

The following verses contain the reference to Bij Mantra. However, how to source out its origin is not clear to me. May be it appears in some scriptures other than SGGS ji.[ In nutshell how to make out that Ik Onkar is a bij Mantar]

bIj mMqRü srb ko igAwnu ] (274-16, gauVI suKmnI, mÚ 5)
The Beej Mantra, the Seed Mantra, is spiritual wisdom for everyone.
chu vrnw mih jpY koaU nwmu ] (274-16, gauVI suKmnI, mÚ 5)
Anyone, from any class, may chant the Naam.

Problem 5

How do we arrive at the definition Of Khalsa? The term, as per my search, appears only in one line of Kabeer Sahib as follows:

khu kbIr jn Bey Kwlsy pRym Bgiq ijh jwnI ]4]3] (655-1, soriT, Bgq kbIr jI)

Says Kabeer, those humble people become pure - they become Khalsa - who know the Lord's loving devotional worship. ||4||3||

It should, as per my intellect, should appear in Dasam Granth ji. I shall be grateful if I am enlightened.

E & OE, I shall edit it if there are mistakes.

[1] [Souce Document, Kindly refer for complete article]

[2] Bij Mantra has appeared in SGGS in Sukhmani Sahib.

[3] Title Added by the author.

[4] Not discussd by the author in the present post.

[5] Author::The meaning Of Onkar is not clearly given by many authors/interpreters/commentators.

[6] One can refer to the full text as is available on the various sites.

[7] What is the definition Of Khalsa as per scriptures.
damn... you fire



By Ek Ong Kaar Kaur - The Mystical Process of the Divine as described in the Mool Man

By Ek Ong Kaar Kaur - The Mystical Process of the Divine as described in the Mool Mantra.

When talking about Divinity, sometimes we look outside of ourselves to discuss and define God. The Creator becomes, through our own conversations, everything a human is NOT. All-powerful. All-knowing. All-seeing. All-loving. All-kindness. It is as if we humans have taken certain experiences that give us a sense of comfort, that give us a sense of security on the earth; and projected their most perfect and continual expression on a Divine Being who can do and be everything we would most like to be, but aren’t.

When Guru Nanak talks about Divinity, his language, his perception, his vision is so all encompassing that Divinity intermingles with and provides the foundation for everything in the Universe. It is the secret ingredient that gives rise to our human experience. Every single aspect of being human, whether we ourselves would judge it as “good” or “bad” is embraced as part of the Divine. It’s a union. A yoga – if you can forgive the word – between finite perception and Infinite expression. The duty we have in our human body, Guru Nanak tells us, is to simply allow ourselves to become aware of this truth, and to live in a state of gratitude for it. That’s all.

Guru Nanak gave the Mool Mantra as the essence of the Sikh teachings. Recently, while meditating on it, it dawned on me how inter-dependent the phrases of the Mool Mantra really are. For a long time the Mool Mantra seemed to me a group of adjectives describing the experience of Divinity. But like a seed that breaks open to create roots – what I saw was that the Mool Mantra is not just a description. It defines a process through which we can become aware of the reality of the Divine inside us. Each line describes a state of consciousness. And understanding that state becomes a pre-requisite to developing an understanding of the state of consciousness described in the next line.

Ek Ong Kaar

One Spirit Beyond

Moves within the Creation-

To keep the Creator separate from the Creation is not the way of Guru Nanak. To see them in a joyful play, intermingling, evolving, finding new expressions of Itself – that is his gift to us. “God” is not out there somewhere – pulling strings or watching in judgment. The Divine dwells inside every molecule as a Living Force, constantly expressing myriads of forms, though all forms are ultimately unified in the One.

Most people’s search for Spirit begins in an external way – and so Guru Nanak gives us at the beginning a compact definition of the Force that Runs the Entire Universe. It is One – Ek. Is has vibration, sound – Ong – and from sound, from vibration it express itself in form – Kaar. But the Oneness and the sound and the form are merged in every moment, in every thing – continually playing together. A current runs through the entire Creation. And like children playing with paints, Ek Ong Kaar never creates the same picture twice.

Sat Naam

And this Spirit

Within me
Is my True Identity.

If I can accept what Ek Ong Kaar means – then I must also accept the Presence of the Divine within myself. Perhaps –I do not always see or feel that Presence. But Guru Nanak tells us – it is that Divine Presence within us that is our real identity. Our real name. Our real existence. What I see myself as today, “a 38-year-old woman, Sikh, grew up in South Jersey, loves to read, likes chocolate, etc.” is a very temporary thing that will change as I age, or vanish as soon as my breath leaves my body. But beyond these definitions, these stored memories, opinions and tastes of a lifetime – there is a Presence, a Life, a Spirit that will keep going. This Presence is part and parcel of the play of Ek Ong Kaar. And that is my True Identity. Sat Naam.

Kartaa Purakh

It Does All

And Causes All
To be Done.

It Protects me
Through all incidents
Of Time and Space.

This line takes a bit of subtlety to understand. Because in the previous two phrases, Guru Nanak describes first the Power that runs the entire Universe. Second, he shows that this Force behind all of Creation lives inside of my own self, as well. And then what he would like us to understand is that this Power – which flows through all of Creation and flows through me – Does everything and Protects everything.

This line may be difficult because it is difficult to believe that the Divine is the Doer. Our mind tells us that, “I am the doer. I am the one who is acting. I am the creator. I am the manipulator. I am the one who can move things and create my life as I want to. I am.” The moment the mind hears that it is NOT the doer, it protests, creates doubts, arguments, becomes defensive and storms around. The mind can become competitive with Divinity, and try to prove that it IS the doer, it IS the protector – and nothing is greater than itself.

We call this ego – and there’s a purpose for it. Because the intricate truth is that the Divine dwells in you, as well as in everything, so you are part of that Creative Power, and part of that Protective energy. You are not the entirety of it. But in your Spirit, you are part of it.

The misunderstanding comes because of the mind. The purpose of the mind is to serve the soul. It is created to apply its intelligence to carry out the commands of Spirit. When a human being flows with the experience of her own Spirit and the mind serving that – then it is easy to understand Kartaa Purakh. Where the “I” is not experienced as the Doer at all. Where everything is arranged and taken care of by the hand of the One.

But when the mind does not know how to listen to or surrender to our own Inner Divinity, then it follows its own impulses and desires. And in that experience, nothing ever quite turns out the way it wants. That builds frustration, anger and fear. The balance of our lives as human beings rests on this point. If the mind can be trained to serve the Spirit, it can surrender its finite understanding of life and consciously enjoy the experience of the One in All. But if it is not trained to serve the Spirit, and it follows it own thoughts and desires – then that creates a life of passion, pain and death.



When I have seen these truths of Ek Ong Kaar, Sat Naam, Kartaa Purakh – then how can I ever feel afraid again? How can I ever be angry? Fear and anger come from ego – from my limited perception needing to protect my own security and identity. But if the Divine has blessed me to understand this Force that runs through all, that runs through me and that Does everything – then whatever I experience is the Divine. So why would I react to what I see with fear or anger – if it is all part of the One?

Not that we shouldn’t set boundaries or fight injustice. Guru Gobind Singh was a master of seeing the Divine on the battlefield, of praying to every aspect of the Creator while wielding his sword. It’s more about the way in which one sees life. Anger and fear cannot coexist with love. To fight and see the Divine in the enemy – to know the duty and yet to keep compassion in one’s heart – this is the way of the Sikh. Where fear and anger are – the Guru’s words are not. Where the Guru’s words are, fear and anger have no ground in which to grow. This, to my own mind, is the reason why the Sikhs in history could face such terrible tortures and horrors and still shine - Because they had cracked this secret of the Mool Mantra. And the experience of Divinity within themselves and within the entire creation was so powerful and so great, that even in the worst circumstances, they could see the Divine in the other person. And so they could go through the challenge with love instead of fear and vengeance.

Akaal Moorat


It comes into form.

Moving beyond fear and anger, a perception, an awareness opens up within ourselves. And suddenly we can touch that Deathless Spirit inside. Our projection as a human begins to channel that Light. And we become the Image of the Undying while on the earth.

It isn’t a mental trick or a philosophy. An argument or a policy. It is something that begins to blossom when we move beyond fear and anger. Because when we begin to live beyond fear and anger, and feel our power from the deepest, most true, most genuine love inside of ourselves – then the fact that we are Deathless begins to make itself known to our conscious mind. In that awareness, we can represent Deathless Divinity in our every day life. Through our words, through our actions, through our dress, through our every interaction. We present in form the truth and reality of the Deathless Divine. In time, this gives rise to living the Rehit. For in the Rehit, Guru Gobind Singh gave the Sikhs a discipline and a structure to be Akaal Moorat – to be the Image of the Undying, the Deathless in Form.


In Itself, It has

Never been born.

Deathless in Form. Never been born. Though the mind has no capacity to logically map it, our Spirit has always existed and will continue to exist always. No death. No birth. No beginning. No end. Just one big play, one continuous learning – shifting from form to form through time and space.

Feeling the reality of the Deathless Spirit inside, and understanding that there was never a beginning to us anyway– the mind can penetrate through the fog of time and surrender its finite ego to something far bigger.


Flowing through the cycles

Of Birth and Death,
It Moves
By Its Own
Purity and Projection.

Life needs definition to fulfill itself. And for most of us – the mind gives us our definition. We are “lawyers,” “engineers,” “lovers,” “ministers,” “writers,” “rebels,” – words, pictures, images that direct how we use our breath, our voice, our creativity to form our own lives.

Guru Nanak gives us a different definition. Saibhang. It’s a definition that applies to the soul, to the spirit. And in that definition, our own inner purity flows through time and space, calling one experience after another forward until we can consciously merge back in Union with Ek Ong Kaar. With the Source. With the One. Completion.

This definition applies once we understand that we are Deathless in Form, Never Been Born. In that vastness of Identity – Saibhang becomes a guideline for how to approach life, how to engage the very tiny bit of time that we have on the earth – in this body, in this experience. Rather than looking to create a finite identity and security for ourselves, Saibhang asks us to see our life in the context of a much larger journey. And to keep flowing forward, to complete who we are, so that the mind can consciously merge into the Limitless of Self and allow that inner Divinity to complete the journey.

Gur Prasaad

This understanding

Shall come to you
As a sweet blessing,
As a gift,
Through the Guru.

We need a teacher. We need a guide. Only an idiot believes that his or her mind can figure everything out on its own. We needed someone to teach us how to tie our shoes, how to dress ourselves. Then older - how to count, how to write letters. And yet this most sublime and important lesson of all – the lesson of what a human being is, of the purpose of the human life – we can sometimes so arrogantly assume that we need no teacher for that at all.

It is the proof of God in a world that questions the existence of the Divine that so many teachers have come to give us a path home. For the Sikh, that Teacher is the Shabad, the Divinely-given Word of the Guru. And by meditating on that Sound Current of the Shabad, It trains the mind into the reality of all that the Mool Mantra has described. So we seek that blessing, that gift that comes through the Guru. For just as we could never teach ourselves how to tie our own shoes, so too – the journey to merge into Divinity needs an example to follow, needs guidelines, principles, and a Voice that can remind us of the truth when we wander off the path.


In every moment

In Its Continual

There is only one command in all of the Sri Guru Granth Sahib. There are many many suggestions, but just one order to obey. Jap. Repeat. Continue to meditate on this. Over and over and over again. With love in your heart. Surrender. And remember.

As someone who does marketing, I know that the law of marketing is repetition. It doesn’t matter how fancy the ad, how large or expensive. Repetition is the key for someone to remember your message. To be able to identify your product. The market needs to see the ad over and over and over again – to remember.

Guru Nanak understood this basic psychology of the human being. And so he gives this command in the Mool Mantra. Repeat. Remember. Meditate upon it over and over and over and over again – so that you can identify it. So that you can learn the truth of it, and see it for yourself. Ultimately, the Guru can only point us in a good direction. It is up to us to do the work. And for the Sikh, Jap is the work.

Aad Sach

Jugaad Sach
Hai Bhee Sach
Naanak Hosee Bhee Sach

From the start
This Truth was True.

All through Time and Space
Is True.

Even now,
This Truth is True.

Nanak says,
Ever shall be True.

The seal of the Mool Mantra is the declaration by Guru Nanak that what has been described in the previous lines – about the nature of the Divine, about that Divine identity within us, about the process to become awake to that reality, about the need for the Guru, and the order to just keep repeating – all of this is True no matter what age, no matter what time and space. The Mool Mantra gives the essence of reality from before the Big Bang to the end of the physical Universe as we know it and beyond.

For us, as humans, to anchor ourselves to this knowledge can give us a deep sense of security. This seal exists to remove doubt, to create trust and faith. So that, by committing ourselves to the message of the Mool Mantra and realizing its truths, we have an opportunity to find the Divine within no matter what circumstance of life we have been born into.

Writing and creating dialogue about Divinity is so important. Since humans have existed – recorded history, myth and even before that – the way we discuss Divinity defines the purpose of human life. In a world that has gone mad through so many words, so many images, so much communication that confuses and competes – the Mool Mantra gives us a solid identity. It roots us in a reality so powerful and profound that our lives can be victories of joy, love and compassion in even the most difficult of times.

Wahe Guru Ji Ka Khalsa, Wahe Guru Ji Ki Fateh.

All love in the Divine,

Ek Ong Kaar Kaur
Please dm me ❤️

swarn bains

ਇਕ ਓੰਕਾਰ, ਸਤਿ ਨਾਮ
There is one God, truth is not his or her name. people call Him by their religious names.
ਸਤਿ ਨਾਮ means it is true. but truth is not his or her name. his name can be God, wahiguru, ram allah or any other religiously designated names.