☀️ JOIN SPN MOBILE
Forums
New posts
Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
What's new
New posts
New media
New media comments
New resources
Latest activity
Videos
New media
New comments
Library
Latest reviews
Donate
Log in
Register
What's new
New posts
Menu
Log in
Register
Install the app
Install
Welcome to all New Sikh Philosophy Network Forums!
Explore Sikh Sikhi Sikhism...
Sign up
Log in
Discussions
Sikh History & Heritage
Understanding Mool Mantar
JavaScript is disabled. For a better experience, please enable JavaScript in your browser before proceeding.
You are using an out of date browser. It may not display this or other websites correctly.
You should upgrade or use an
alternative browser
.
Reply to thread
Message
<blockquote data-quote="luv4u" data-source="post: 54991" data-attributes="member: 4819"><p><span style="font-family: 'Georgia'"><span style="color: darkorange"><strong>Ek Onkar,</strong></span></span><span style="font-family: 'Georgia'"><span style="color: darkorange"><strong><span style="color: darkorange">Mool Mantra and Bij Mantra</span></strong></span></span></p><p> </p><p><span style="font-family: 'Georgia'"><span style="color: blue"><span style="font-size: 10px">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:</span> </span></span></p><p> </p><p> </p><p> </p><p><span style="font-family: 'Georgia'"><span style="color: blue"><u><span style="font-size: 10px">"Ek Onkar Satnam Karta Purush Nirbhau Virvair Akal Murat, Ajuni Saibhang Gurprasad(i)"</span> </u></span></span></p><p> </p><p> </p><p><span style="font-family: 'Georgia'"><span style="color: blue"><span style="font-size: 10px">The English rendering would approximate to:</span> </span></span></p><p> </p><p> </p><p><span style="font-family: 'Georgia'"><span style="color: blue"><span style="font-size: 10px">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.</span> </span></span></p><p> </p><p><span style="font-family: 'Georgia'"><span style="color: blue"><span style="font-size: 10px"><u><span style="color: darkorange">Besides Mool Mantra there is another term Bij Mantra (Seed Formula) which is occurs in Guru Arjun's composition 'Sukhmani' (Pearl of Peace). </span></u>The original text where it appears runs as:</span> </span></span></p><p> </p><p> </p><p> </p><p><span style="font-family: 'Georgia'"><span style="color: blue"><u><span style="font-size: 10px">Bij Manter sarab ko Gyan. Chahu Varona meh japey kou Naam."</span> </u></span></span></p><p> </p><p> </p><p> </p><p><span style="font-family: 'Georgia'"><span style="color: blue"><span style="font-size: 10px">It's English version is:</span> </span></span></p><p> </p><p> </p><p><span style="font-family: 'Georgia'"><span style="color: blue"><span style="font-size: 10px">All can be enlightened with Bij Mantra. Anyone from four castes can meditate on it.</span> </span></span></p><p> </p><p><span style="font-family: 'Georgia'"><span style="color: blue"><span style="font-size: 10px">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.</span> </span></span></p><p> </p><p> </p><p><span style="font-family: 'Georgia'"><span style="color: blue"><span style="font-size: 10px"><u><span style="color: darkorange">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.</span></u> Almost all the Sikh scholars and theologians are unanimous in recognizing<u><span style="color: darkorange"> Ek-Onkar as the Bij Mantra</span></u> 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.</span> </span></span></p><p> </p><p> </p><p> </p><p><span style="font-family: 'Georgia'"><span style="color: blue"><span style="font-size: 10px">It is constituted of two components </span></span></span></p><p></p><p><span style="font-family: 'Georgia'"><span style="color: blue"><span style="font-size: 10px"><u><span style="color: darkorange">- Ek and Onkar</span></u>. 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.</span> </span></span></p><p> </p><p><span style="font-family: 'Georgia'"><span style="color: blue"><span style="font-size: 10px">The <u><span style="color: darkorange">root of Onkar is traceable to the Hindu sacred syllable Om</span></u>, 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'.</span> </span></span></p><p> </p><p><span style="font-family: 'Georgia'"><span style="color: blue"><span style="font-size: 10px">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:</span> </span></span></p><p> </p><p><span style="font-family: 'Georgia'"><span style="color: blue"><span style="font-size: 10px">"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!</span> </span></span></p><p> </p><p> </p><p> </p><p> </p><p><span style="font-family: 'Georgia'"><span style="color: blue"><span style="font-size: 10px">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.</span> </span></span></p><p> </p><p><span style="font-family: 'Georgia'"><span style="color: blue"><span style="font-size: 10px">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.</span> </span></span></p><p> </p><p> </p><p><span style="font-family: 'Georgia'"><span style="color: blue"><span style="font-size: 10px">In English:</span> </span></span></p><p> </p><p> </p><p> </p><p><span style="font-family: 'Georgia'"><span style="color: blue"><span style="font-size: 10px">'My Master is One, One only, Oh Brother, He is Sole.'</span> </span></span></p><p> </p><p> </p><p> </p><p><span style="font-family: 'Georgia'"><span style="color: blue"><span style="font-size: 10px">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 </span></span></span></p><p> </p><p><span style="font-family: 'Georgia'"><span style="color: blue"><span style="font-size: 10px">Ek-Onkar.</span> </span></span></p><p> </p><p> </p><p><span style="font-family: 'Georgia'"><span style="color: blue"><span style="font-size: 10px">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.</span> </span></span></p><p> </p><p></p><p><span style="font-family: 'Georgia'"><span style="font-size: 10px"><span style="color: blue">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</span></span></span></p><p> </p><p><span style="font-family: 'Georgia'"><span style="color: black"><strong>Mool Mantar (the basic Creedal Formula): A relook<img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" /></strong></span></span></p><p> </p><p><span style="font-family: 'Georgia'"><span style="color: black">Our Mool Mantar is summarised in the following manner</span></span></p><p> </p><p> </p><p><span style="font-family: 'Georgia'"><span style="color: black">1 (Ek) Oankaar</span></span></p><p><span style="font-family: 'Georgia'"><span style="color: black">Satt Naam</span></span></p><p><span style="font-family: 'Georgia'"><span style="color: black">Karta Purakh</span></span></p><p><span style="font-family: 'Georgia'"><span style="color: black">Nirbhau</span></span></p><p><span style="font-family: 'Georgia'"><span style="color: black">Nirvair</span></span></p><p><span style="font-family: 'Georgia'"><span style="color: black">Akaal Moorat</span></span></p><p><span style="font-family: 'Georgia'"><span style="color: black">Ajooni</span></span></p><p><span style="font-family: 'Georgia'"><span style="color: black">Saibhang</span></span></p><p><span style="font-family: 'Georgia'"><span style="color: black">Gur Prasaad. </span></span></p><p><span style="font-family: 'Georgia'"><span style="color: black">(SGGS; P. 1) </span></span></p><p> </p><p><span style="font-family: 'Georgia'"><span style="color: black">One Sole Supreme Being, Eternal Truth, Creator, Without Fear, Without Rancor, Timeless Form, Un-incarnated, Self-existent, Realized by the Grace of holy Preceptor.</span></span></p><p> </p><p><span style="font-family: 'Georgia'"><span style="color: black">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.</span></span></p><p> </p><p><span style="font-family: 'Georgia'"><span style="color: black">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.</span></span></p><p> </p><p><span style="font-family: 'Georgia'"><span style="color: black">SATT NAAM (Eternal Truth): Is our religion. Its pursuit, through chanting and meditation on it, is our religious practice. </span></span></p><p> </p><p><span style="font-family: 'Georgia'"><span style="color: black">KARTA PURAKH (The Creator): Is our way of life. Every thing, within as well as without our perception, is His creation.</span></span></p><p> </p><p><span style="font-family: 'Georgia'"><span style="color: black">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. </span></span></p><p> </p><p><span style="font-family: 'Georgia'"><span style="color: black">AKAAL MOORAT (Timeless form): Is our culture. Like Him our aesthetics should not be time dependent.</span></span></p><p> </p><p><span style="font-family: 'Georgia'"><span style="color: black">AJOONI, SAEBHAN(G) (Un-incarnated, self-existent): Is our fiscal policy. We should not depend upon any other entity than one Akaal Purakh. </span></span></p><p> </p><p><span style="font-family: 'Georgia'"><span style="color: black">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.</span></span></p><p> </p><p><span style="font-family: 'Georgia'"><span style="color: black">This Creedal formula (Mool Mantar) in this form comes thirty three times in Guru Granth Sahib.</span></span></p><p> </p><p><span style="color: #ff6600"><span style="font-family: 'Georgia'"><span style="color: black"><strong>Mool Mantra: A gift Of Guru Nanak</strong></span></span></span></p><p></p><p><span style="color: #ff6600"><span style="font-family: 'Georgia'"><span style="color: black">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 <span style="color: #3366ff">Dar</span> (door) and Waheguru’s <span style="color: #3333ff"><span style="color: #3366ff">Ghar</span> </span>(Abode).</span></span><span style="color: black"></span></span></p><p> <span style="color: #ff6600"><span style="color: black"></span></span></p><p><span style="color: #ff6600"><span style="color: black"><span style="font-family: 'Georgia'">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 ?</span></span></span></p><p> <span style="color: #ff6600"><span style="color: black"></span></span></p><p><span style="color: #ff6600"><span style="color: black"><span style="font-family: 'Georgia'">Indian philosophy and spirituality uses three terms to represent three basic ways of bring about change within the human condition. <span style="color: #3366ff">Jantar</span> refers to the use of an external instrument to achieve transformation. <span style="color: #3366ff">Mantar</span> refers to the use of articulated sounds to do the same. And finally <span style="color: #3366ff">Tantar</span> 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 <span style="color: #3366ff">Mantar</span> above all. <span style="color: #3366ff">Tantar</span> is rejected, while <span style="color: #3366ff">Jantar</span> has only physical utility (The Kakars and Shastars for instance).</span></span></span></p><p> <span style="color: #ff6600"><span style="color: black"></span></span></p><p><span style="color: #ff6600"><span style="color: black"><span style="font-family: 'Georgia'"><span style="color: #3366ff">Mool</span> 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 <span style="color: #3366ff">Guru Granth Sahib (GGS)</span> and again at the start of every <span style="color: #3366ff">Rag</span>, every major <span style="color: #3366ff">Banee</span>, and every major section and subsection of the GGS.</span></span></span></p><p> <span style="color: #ff6600"><span style="color: black"></span></span></p><p><span style="color: #ff6600"><span style="color: black"><span style="font-family: 'Georgia'">The Mool Mantar starts with the numerical <span style="color: #3366ff">ONE</span>. It underlines the Sikhi conviction that God was One. The curved line that extends from the E that is called the <span style="color: #3366ff">Kaar</span> 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, <span style="color: #3366ff">EK OANGKAR</span> refers to the One and only One God who is transcendent as well as immanent.</span></span></span></p><p> <span style="color: #ff6600"><span style="color: black"></span></span></p><p> <span style="color: #ff6600"><span style="color: black"></span></span></p><p><span style="color: #ff6600"><span style="color: black"><span style="font-family: 'Georgia'">Satnam originates from two <span style="color: #3366ff">Sanskrit</span> words <span style="color: #3366ff">Satya</span> and <span style="color: #3366ff">Aass</span> It signifies permanence, omnipresence and ubiquity. <span style="color: #3366ff">Sat</span> 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. <span style="color: #3366ff">Karta</span> translates as Creator and <span style="color: #3366ff">Purakh</span>, 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. <span style="color: #3366ff">Nirbhou</span> comes from the Sanskrit word <span style="color: #3366ff">Bhou</span> meaning fear. The root word of <span style="color: #3366ff">Nirvair</span> is Vair meaning enmity. Both these words have pre-fixes (<span style="color: #3366ff">Nir</span>) added which negate (or reverse) the meaning. God is hence Fearless because he has no Enemy (an equal or a superior). <span style="color: #3366ff">Akaal</span> comes from the root word <span style="color: #3366ff">Kaal</span> which means time bound or death bound. The addition of the prefix (A) negates the meaning. <span style="color: #3366ff">Moorat</span> is the Sanskrit word for the <span style="color: #3366ff">Punjabi </span>word <span style="color: #3366ff">Saroop</span> and thus refers to form. <span style="color: #3366ff">Akaal</span> explains <span style="color: #3366ff">Moorat</span>. Taken together <span style="color: #3366ff">Akaal Moorat</span> 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. <span style="color: #3366ff">Ajunee</span> comes from the word <span style="color: #3366ff">Joon</span> 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. <span style="color: #3366ff">Saibhang</span>,is composed of two <span style="color: #3366ff">Sanskrti</span> words <span style="color: #3366ff">Swaiy</span> and <span style="color: #3366ff">Bhu(n)</span> The former means self and the latter created. God, therefore came into being by Himself. <span style="color: #3366ff">Gurparsaad</span> again consists of two words <span style="color: #3366ff">Gur</span> meaning Guru, and <span style="color: #3366ff">Parsaad</span> meaning blessing. By this attributes of God is meant that He is reached by the Guru’s Blessing. (<span style="color: #3366ff">Parsaad</span> should NOT be pronounced as <span style="color: #3366ff">Parshaad</span> – the latter pronunciation makes it to mean the deg that is served in the Guru Ghar !).</span></span></span></p><p> <span style="color: #ff6600"><span style="color: black"></span></span></p><p><span style="color: #ff6600"><span style="color: black"><span style="font-family: 'Georgia'">Now to the question of where does the <span style="color: #3366ff">Mool Mantar</span> 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.</span></span></span></p><p> <span style="color: #ff6600"><span style="color: black"></span></span></p><p><span style="color: #ff6600"><span style="color: black"><span style="font-family: 'Georgia'">1. From <span style="color: #3366ff">Ek Oangkar</span> till <span style="color: #3366ff">Gurparsaad</span> – all eleven words are attributes (explanations) of the characteristics of God. Grammar wise they are adjectives. The NEXT word, <span style="color: #3366ff">JAP</span>, however, is stated with an <span style="color: #3366ff">aungkar</span> below the P. In Gurbani the <span style="color: #3366ff">aungkar</span> signifies one or more of three things – masculine, singular or noun (proper name). <span style="color: #3366ff">JAP</span> with an <span style="color: #3366ff">aungkar</span> is there fore a singular noun. It is thus the name and title of the next composition. We add the world <span style="color: #3366ff">Ji</span> out of respect and call it <span style="color: #3366ff">Jap Ji</span>. The word <span style="color: #3366ff">Jap </span>as a singular noun therefore cannot be part of the <span style="color: #3366ff">Mool Mantar</span>. <span style="color: #3366ff">Jap (with an aungkar)</span> is NOT an adjective and NOT an attribute of God. In other parts of <span style="color: #3366ff">Gurbani </span>where <span style="color: #3366ff">JAP</span> appears as a verb, it appears with a <span style="color: #3366ff">Sihari</span> to the P – as it does some 100 times in the first 300 pages of GGS. (Note: the aungkar appears grammatically below <span style="color: #3366ff">Naam</span>, <span style="color: #3366ff">Purakh</span> and <span style="color: #3366ff">NirVair</span> in the first 11 words of the <span style="color: #3366ff">Mool Mantar</span>. 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 <span style="color: #3366ff">Nirbhau</span>, however is not a grammar sign, it appears as a vowel (u) that actually makes the (u) sound – hence <span style="color: #3366ff">Nirbhau</span>. Note also the sihari to the word <span style="color: #3366ff">Moorat</span> – signifying its feminine gender.</span></span></span></p><p> <span style="color: #ff6600"><span style="color: black"></span></span></p><p><span style="color: #ff6600"><span style="color: black"><span style="font-family: 'Georgia'">2. <span style="color: #3366ff">Ek Oangkar</span> till <span style="color: #3366ff">Gurparsaad</span> 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, <span style="color: #3366ff">Aad Sach, Jugaad Sach, Haibhee Sach, Nanak Hosee Bhee Sach</span> are indeed in poem form. The measure of such poetry (17 – 22 matras) is called a <span style="color: #3366ff">Slok</span>. On page 285 of the GGS, <span style="color: #3366ff">Guru Arjun Dev Ji</span> wrote the word <span style="color: #3366ff">SLOK</span> above the line <span style="color: #3366ff">Aad Sach, Jugaad Sach,Haibhee Sach, Nanak Hosee Bhee Sach</span> which appears there again. Obviously The first 11 words of the <span style="color: #3366ff">Mool Mantar</span> 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.</span></span></span></p><p> <span style="color: #ff6600"><span style="color: black"></span></span></p><p><span style="color: #ff6600"><span style="color: black"><span style="font-family: 'Georgia'">3. It therefore makes sense to say that that while the <span style="color: #3366ff">GGS</span> starts with the <span style="color: #3366ff">Mool Mantar</span>, the <span style="color: #3366ff">Japji Banee</span> starts with a title name – <span style="color: #3366ff">JAP</span>- and consists of 38 <span style="color: #3366ff">pauris</span> and two <span style="color: #3366ff">sloks</span>. The first <span style="color: #3366ff">slok</span> is <span style="color: #3366ff">Aad Sach, Jugaad Sach, Haibhee Sach, Nanak Hosee Bhee Sach,</span> and <span style="color: #3366ff">Guru Nanak</span> writes the numerical <span style="color: #3366ff">ONE</span> after the <span style="color: #3366ff">Slok </span>– signifying this is the first <span style="color: #3366ff">slok</span>. This <span style="color: #3366ff">slok</span> is followed by 38 <span style="color: #3366ff">paurees</span> – all numbered 1 till 38. A <span style="color: #3366ff">pauree</span> is another form of verse. (That is why the numerical 1 appears twice in the <span style="color: #3366ff">Japji</span> numbering – the first numeral is for the first <span style="color: #3366ff">slok</span>, and the second for the first <span style="color: #3366ff">pauree</span>.) The <span style="color: #3366ff">Japji </span>ends with another <span style="color: #3366ff">slok</span> – <span style="color: #3366ff">Pavan Guru Panee Pita</span>. And at the end of this <span style="color: #3366ff">slok</span>, again <span style="color: #3366ff">Guru Nanak</span> writes the numerical 1 to say this is NOT the 39th <span style="color: #3366ff">pauree</span>, but ONE more <span style="color: #3366ff">slok</span>.</span></span></span></p><p> <span style="color: #ff6600"><span style="color: black"></span></span></p><p><span style="color: #ff6600"><span style="color: black"><span style="font-family: 'Georgia'">4. It therefore also makes sense to say that the 11 words of the <span style="color: #3366ff">Mool Mantar</span> are part of the <span style="color: #3366ff">GGS</span> per se, but NOT strictly part of the <span style="color: #3366ff">Japji</span>. In the same way, this same <span style="color: #3366ff">Mool Mantar</span> is stated before other <span style="color: #3366ff">Banees</span> for instance, <span style="color: #3366ff">Assa Di Vaar</span>, and all major <span style="color: #3366ff">ragas</span>. It is again appearing therein as a <span style="color: #3366ff">Mool Mantar</span>, but NOT as part of <span style="color: #3366ff">Assa Di Vaar</span> and the other <span style="color: #3366ff">Banees</span>.</span></span></span></p><p> <span style="color: #ff6600"><span style="color: black"></span></span></p><p><span style="color: #ff6600"><span style="color: black"><span style="font-family: 'Georgia'"><span style="color: #3366ff">Gurbani </span>grammar is the result of painstaking but recent research. <span style="color: #3366ff">Prof Sahib Singh of Khalsa College</span> spent his entire life putting the puzzle together. He succeeded in producing a complete reference text of <span style="color: #3366ff">Gurbani </span>grammar in 1951 and a ten-volume translation of the entire <span style="color: #3366ff">GGS</span> on the basis of grammar as late as 1961. The erroneous belief that <span style="color: #3366ff">Mool Mantar</span> extends until <span style="color: #3366ff">Nanak Hosee Bhee Sach</span> is therefore simply the result of non-exposure to <span style="color: #3366ff">Gurbani </span>grammar</span></span></span></p><p> <span style="color: #ff6600"><span style="color: black"></span></span></p><p><span style="color: #ff6600"><span style="color: black"><span style="font-family: 'Georgia'">May the repeated recitation of the Mool mantar take the reciting Sikh into the folds of the unity that the <span style="color: #3366ff">Guru</span> Himself enjoyed with God. </span></span></span></p><p></p><p><span style="color: #ff6600"><a href="http://indysfraternity.blogspot.com/2007/03/mool-mantar-gift-fo-guru-nanak.html" target="_blank"><span style="font-family: 'Georgia'"><span style="color: darkorange">http://indysfraternity.blogspot.com/2007/03/mool-mantar-gift-fo-guru-nanak.html</span></span></a></span></p><p><span style="color: #ff6600">:advocate:</span></p><p> </p><p><span style="font-family: 'Georgia'"><span style="color: black"><strong>Mool Mantra as per Sikhiwiki</strong></span></span></p><p></p><p></p><p><span style="font-family: 'Georgia'"><span style="color: black">The <strong>Mool Mantar</strong> is said to be the first composition uttered by </span></span><a href="http://www.sikhiwiki.org/index.php/Guru_Nanak" target="_blank"><u><span style="font-family: 'Georgia'"><span style="color: black">Guru Nanak</span></span></u></a><span style="font-family: 'Georgia'"><span style="color: black"> Dev ji upon </span></span><a href="http://www.sikhiwiki.org/index.php/3_Days_in_the_River" target="_blank"><u><span style="font-family: 'Georgia'"><span style="color: black">enlightenment</span></span></u></a><span style="font-family: 'Georgia'"><span style="color: black"> at the age of 30. Being the basis of Sikhism it encapsulates the entire theology of </span></span><a href="http://www.sikhiwiki.org/index.php/Sikhism" target="_blank"><u><span style="font-family: 'Georgia'"><span style="color: black">Sikhism</span></span></u></a><span style="font-family: 'Georgia'"><span style="color: black">. 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 </span></span><a href="http://www.sikhiwiki.org/index.php/Japji_Sahib" target="_blank"><u><span style="font-family: 'Georgia'"><span style="color: black">Japji Sahib</span></span></u></a><span style="font-family: 'Georgia'"><span style="color: black"> and the rest of the </span></span><a href="http://www.sikhiwiki.org/index.php/SGGS" target="_blank"><u><span style="font-family: 'Georgia'"><span style="color: black">SGGS</span></span></u></a><span style="font-family: 'Georgia'"><span style="color: black"> totaling 1430 pages, is detailed amplification of the Mool Mantar. </span></span></p><p><span style="font-family: 'Georgia'"><span style="color: black">This is the verse that all beginners to </span></span><a href="http://www.sikhiwiki.org/index.php/Sikhism" target="_blank"><u><span style="font-family: 'Georgia'"><span style="color: black">Sikhism</span></span></u></a><span style="font-family: 'Georgia'"><span style="color: black"> 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 </span></span><a href="http://www.sikhiwiki.org/index.php/Guru_Granth_Sahib" target="_blank"><u><span style="font-family: 'Georgia'"><span style="color: black">Guru Granth Sahib</span></span></u></a><span style="font-family: 'Georgia'"><span style="color: black"> is an elaborations of the <strong>Mool Mantar</strong> and that this Mantar is an explanation of the word – </span></span><a href="http://www.sikhiwiki.org/index.php/Ek_Oankaar" target="_blank"><u><span style="font-family: 'Georgia'"><span style="color: black">Ek Oankaar</span></span></u></a><span style="font-family: 'Georgia'"><span style="color: black">, which is the first entry in the </span></span><a href="http://www.sikhiwiki.org/index.php/SGGS" target="_blank"><u><span style="font-family: 'Georgia'"><span style="color: black">SGGS</span></span></u></a><span style="font-family: 'Georgia'"><span style="color: black"> and this Mantar. </span></span></p><p> </p><p> </p><p><span style="font-family: 'Georgia'"><span style="color: black">"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 </span></span></p></blockquote><p></p>
[QUOTE="luv4u, post: 54991, member: 4819"] [FONT=Georgia][COLOR=darkorange][B]Ek Onkar,[/B][/COLOR][/FONT][FONT=Georgia][COLOR=darkorange][B][COLOR=darkorange]Mool Mantra and Bij Mantra[/COLOR][/B][/COLOR][/FONT] [FONT=Georgia][COLOR=blue][SIZE=2]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:[/SIZE] [/COLOR][/FONT] [FONT=Georgia][COLOR=blue][U][SIZE=2]"Ek Onkar Satnam Karta Purush Nirbhau Virvair Akal Murat, Ajuni Saibhang Gurprasad(i)"[/SIZE] [/U][/COLOR][/FONT] [FONT=Georgia][COLOR=blue][SIZE=2]The English rendering would approximate to:[/SIZE] [/COLOR][/FONT] [FONT=Georgia][COLOR=blue][SIZE=2]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.[/SIZE] [/COLOR][/FONT] [FONT=Georgia][COLOR=blue][SIZE=2][U][COLOR=darkorange]Besides Mool Mantra there is another term Bij Mantra (Seed Formula) which is occurs in Guru Arjun's composition 'Sukhmani' (Pearl of Peace). [/COLOR][/U]The original text where it appears runs as:[/SIZE] [/COLOR][/FONT] [FONT=Georgia][COLOR=blue][U][SIZE=2]Bij Manter sarab ko Gyan. Chahu Varona meh japey kou Naam."[/SIZE] [/U][/COLOR][/FONT] [FONT=Georgia][COLOR=blue][SIZE=2]It's English version is:[/SIZE] [/COLOR][/FONT] [FONT=Georgia][COLOR=blue][SIZE=2]All can be enlightened with Bij Mantra. Anyone from four castes can meditate on it.[/SIZE] [/COLOR][/FONT] [FONT=Georgia][COLOR=blue][SIZE=2]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.[/SIZE] [/COLOR][/FONT] [FONT=Georgia][COLOR=blue][SIZE=2][U][COLOR=darkorange]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.[/COLOR][/U] Almost all the Sikh scholars and theologians are unanimous in recognizing[U][COLOR=darkorange] Ek-Onkar as the Bij Mantra[/COLOR][/U] 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.[/SIZE] [/COLOR][/FONT] [FONT=Georgia][COLOR=blue][SIZE=2]It is constituted of two components [/SIZE][/COLOR][/FONT] [FONT=Georgia][COLOR=blue][SIZE=2][U][COLOR=darkorange]- Ek and Onkar[/COLOR][/U]. 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.[/SIZE] [/COLOR][/FONT] [FONT=Georgia][COLOR=blue][SIZE=2]The [U][COLOR=darkorange]root of Onkar is traceable to the Hindu sacred syllable Om[/COLOR][/U], 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'.[/SIZE] [/COLOR][/FONT] [FONT=Georgia][COLOR=blue][SIZE=2]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:[/SIZE] [/COLOR][/FONT] [FONT=Georgia][COLOR=blue][SIZE=2]"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![/SIZE] [/COLOR][/FONT] [FONT=Georgia][COLOR=blue][SIZE=2]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.[/SIZE] [/COLOR][/FONT] [FONT=Georgia][COLOR=blue][SIZE=2]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.[/SIZE] [/COLOR][/FONT] [FONT=Georgia][COLOR=blue][SIZE=2]In English:[/SIZE] [/COLOR][/FONT] [FONT=Georgia][COLOR=blue][SIZE=2]'My Master is One, One only, Oh Brother, He is Sole.'[/SIZE] [/COLOR][/FONT] [FONT=Georgia][COLOR=blue][SIZE=2]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 [/SIZE][/COLOR][/FONT] [FONT=Georgia][COLOR=blue][SIZE=2]Ek-Onkar.[/SIZE] [/COLOR][/FONT] [FONT=Georgia][COLOR=blue][SIZE=2]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.[/SIZE] [/COLOR][/FONT] [FONT=Georgia][SIZE=2][COLOR=blue]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[/COLOR][/SIZE][/FONT] [FONT=Georgia][COLOR=black][B]Mool Mantar (the basic Creedal Formula): A relook:-)[/B][/COLOR][/FONT] [FONT=Georgia][COLOR=black]Our Mool Mantar is summarised in the following manner[/COLOR][/FONT] [FONT=Georgia][COLOR=black]1 (Ek) Oankaar[/COLOR][/FONT] [FONT=Georgia][COLOR=black]Satt Naam[/COLOR][/FONT] [FONT=Georgia][COLOR=black]Karta Purakh[/COLOR][/FONT] [FONT=Georgia][COLOR=black]Nirbhau[/COLOR][/FONT] [FONT=Georgia][COLOR=black]Nirvair[/COLOR][/FONT] [FONT=Georgia][COLOR=black]Akaal Moorat[/COLOR][/FONT] [FONT=Georgia][COLOR=black]Ajooni[/COLOR][/FONT] [FONT=Georgia][COLOR=black]Saibhang[/COLOR][/FONT] [FONT=Georgia][COLOR=black]Gur Prasaad. [/COLOR][/FONT] [FONT=Georgia][COLOR=black](SGGS; P. 1) [/COLOR][/FONT] [FONT=Georgia][COLOR=black]One Sole Supreme Being, Eternal Truth, Creator, Without Fear, Without Rancor, Timeless Form, Un-incarnated, Self-existent, Realized by the Grace of holy Preceptor.[/COLOR][/FONT] [FONT=Georgia][COLOR=black]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.[/COLOR][/FONT] [FONT=Georgia][COLOR=black]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.[/COLOR][/FONT] [FONT=Georgia][COLOR=black]SATT NAAM (Eternal Truth): Is our religion. Its pursuit, through chanting and meditation on it, is our religious practice. [/COLOR][/FONT] [FONT=Georgia][COLOR=black]KARTA PURAKH (The Creator): Is our way of life. Every thing, within as well as without our perception, is His creation.[/COLOR][/FONT] [FONT=Georgia][COLOR=black]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. [/COLOR][/FONT] [FONT=Georgia][COLOR=black]AKAAL MOORAT (Timeless form): Is our culture. Like Him our aesthetics should not be time dependent.[/COLOR][/FONT] [FONT=Georgia][COLOR=black]AJOONI, SAEBHAN(G) (Un-incarnated, self-existent): Is our fiscal policy. We should not depend upon any other entity than one Akaal Purakh. [/COLOR][/FONT] [FONT=Georgia][COLOR=black]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.[/COLOR][/FONT] [FONT=Georgia][COLOR=black]This Creedal formula (Mool Mantar) in this form comes thirty three times in Guru Granth Sahib.[/COLOR][/FONT] [COLOR=#ff6600][FONT=Georgia][COLOR=black][B]Mool Mantra: A gift Of Guru Nanak[/B][/COLOR][/FONT][/COLOR] [COLOR=#ff6600][FONT=Georgia][COLOR=black]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 [COLOR=#3366ff]Dar[/COLOR] (door) and Waheguru’s [COLOR=#3333ff][COLOR=#3366ff]Ghar[/COLOR] [/COLOR](Abode).[/COLOR][/FONT][COLOR=black] [FONT=Georgia]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 ?[/FONT] [FONT=Georgia]Indian philosophy and spirituality uses three terms to represent three basic ways of bring about change within the human condition. [COLOR=#3366ff]Jantar[/COLOR] refers to the use of an external instrument to achieve transformation. [COLOR=#3366ff]Mantar[/COLOR] refers to the use of articulated sounds to do the same. And finally [COLOR=#3366ff]Tantar[/COLOR] 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 [COLOR=#3366ff]Mantar[/COLOR] above all. [COLOR=#3366ff]Tantar[/COLOR] is rejected, while [COLOR=#3366ff]Jantar[/COLOR] has only physical utility (The Kakars and Shastars for instance).[/FONT] [FONT=Georgia][COLOR=#3366ff]Mool[/COLOR] 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 [COLOR=#3366ff]Guru Granth Sahib (GGS)[/COLOR] and again at the start of every [COLOR=#3366ff]Rag[/COLOR], every major [COLOR=#3366ff]Banee[/COLOR], and every major section and subsection of the GGS.[/FONT] [FONT=Georgia]The Mool Mantar starts with the numerical [COLOR=#3366ff]ONE[/COLOR]. It underlines the Sikhi conviction that God was One. The curved line that extends from the E that is called the [COLOR=#3366ff]Kaar[/COLOR] 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, [COLOR=#3366ff]EK OANGKAR[/COLOR] refers to the One and only One God who is transcendent as well as immanent.[/FONT] [FONT=Georgia]Satnam originates from two [COLOR=#3366ff]Sanskrit[/COLOR] words [COLOR=#3366ff]Satya[/COLOR] and [COLOR=#3366ff]Aass[/COLOR] It signifies permanence, omnipresence and ubiquity. [COLOR=#3366ff]Sat[/COLOR] 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. [COLOR=#3366ff]Karta[/COLOR] translates as Creator and [COLOR=#3366ff]Purakh[/COLOR], 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. [COLOR=#3366ff]Nirbhou[/COLOR] comes from the Sanskrit word [COLOR=#3366ff]Bhou[/COLOR] meaning fear. The root word of [COLOR=#3366ff]Nirvair[/COLOR] is Vair meaning enmity. Both these words have pre-fixes ([COLOR=#3366ff]Nir[/COLOR]) added which negate (or reverse) the meaning. God is hence Fearless because he has no Enemy (an equal or a superior). [COLOR=#3366ff]Akaal[/COLOR] comes from the root word [COLOR=#3366ff]Kaal[/COLOR] which means time bound or death bound. The addition of the prefix (A) negates the meaning. [COLOR=#3366ff]Moorat[/COLOR] is the Sanskrit word for the [COLOR=#3366ff]Punjabi [/COLOR]word [COLOR=#3366ff]Saroop[/COLOR] and thus refers to form. [COLOR=#3366ff]Akaal[/COLOR] explains [COLOR=#3366ff]Moorat[/COLOR]. Taken together [COLOR=#3366ff]Akaal Moorat[/COLOR] 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. [COLOR=#3366ff]Ajunee[/COLOR] comes from the word [COLOR=#3366ff]Joon[/COLOR] 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. [COLOR=#3366ff]Saibhang[/COLOR],is composed of two [COLOR=#3366ff]Sanskrti[/COLOR] words [COLOR=#3366ff]Swaiy[/COLOR] and [COLOR=#3366ff]Bhu(n)[/COLOR] The former means self and the latter created. God, therefore came into being by Himself. [COLOR=#3366ff]Gurparsaad[/COLOR] again consists of two words [COLOR=#3366ff]Gur[/COLOR] meaning Guru, and [COLOR=#3366ff]Parsaad[/COLOR] meaning blessing. By this attributes of God is meant that He is reached by the Guru’s Blessing. ([COLOR=#3366ff]Parsaad[/COLOR] should NOT be pronounced as [COLOR=#3366ff]Parshaad[/COLOR] – the latter pronunciation makes it to mean the deg that is served in the Guru Ghar !).[/FONT] [FONT=Georgia]Now to the question of where does the [COLOR=#3366ff]Mool Mantar[/COLOR] 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.[/FONT] [FONT=Georgia]1. From [COLOR=#3366ff]Ek Oangkar[/COLOR] till [COLOR=#3366ff]Gurparsaad[/COLOR] – all eleven words are attributes (explanations) of the characteristics of God. Grammar wise they are adjectives. The NEXT word, [COLOR=#3366ff]JAP[/COLOR], however, is stated with an [COLOR=#3366ff]aungkar[/COLOR] below the P. In Gurbani the [COLOR=#3366ff]aungkar[/COLOR] signifies one or more of three things – masculine, singular or noun (proper name). [COLOR=#3366ff]JAP[/COLOR] with an [COLOR=#3366ff]aungkar[/COLOR] is there fore a singular noun. It is thus the name and title of the next composition. We add the world [COLOR=#3366ff]Ji[/COLOR] out of respect and call it [COLOR=#3366ff]Jap Ji[/COLOR]. The word [COLOR=#3366ff]Jap [/COLOR]as a singular noun therefore cannot be part of the [COLOR=#3366ff]Mool Mantar[/COLOR]. [COLOR=#3366ff]Jap (with an aungkar)[/COLOR] is NOT an adjective and NOT an attribute of God. In other parts of [COLOR=#3366ff]Gurbani [/COLOR]where [COLOR=#3366ff]JAP[/COLOR] appears as a verb, it appears with a [COLOR=#3366ff]Sihari[/COLOR] to the P – as it does some 100 times in the first 300 pages of GGS. (Note: the aungkar appears grammatically below [COLOR=#3366ff]Naam[/COLOR], [COLOR=#3366ff]Purakh[/COLOR] and [COLOR=#3366ff]NirVair[/COLOR] in the first 11 words of the [COLOR=#3366ff]Mool Mantar[/COLOR]. 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 [COLOR=#3366ff]Nirbhau[/COLOR], however is not a grammar sign, it appears as a vowel (u) that actually makes the (u) sound – hence [COLOR=#3366ff]Nirbhau[/COLOR]. Note also the sihari to the word [COLOR=#3366ff]Moorat[/COLOR] – signifying its feminine gender.[/FONT] [FONT=Georgia]2. [COLOR=#3366ff]Ek Oangkar[/COLOR] till [COLOR=#3366ff]Gurparsaad[/COLOR] 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, [COLOR=#3366ff]Aad Sach, Jugaad Sach, Haibhee Sach, Nanak Hosee Bhee Sach[/COLOR] are indeed in poem form. The measure of such poetry (17 – 22 matras) is called a [COLOR=#3366ff]Slok[/COLOR]. On page 285 of the GGS, [COLOR=#3366ff]Guru Arjun Dev Ji[/COLOR] wrote the word [COLOR=#3366ff]SLOK[/COLOR] above the line [COLOR=#3366ff]Aad Sach, Jugaad Sach,Haibhee Sach, Nanak Hosee Bhee Sach[/COLOR] which appears there again. Obviously The first 11 words of the [COLOR=#3366ff]Mool Mantar[/COLOR] 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.[/FONT] [FONT=Georgia]3. It therefore makes sense to say that that while the [COLOR=#3366ff]GGS[/COLOR] starts with the [COLOR=#3366ff]Mool Mantar[/COLOR], the [COLOR=#3366ff]Japji Banee[/COLOR] starts with a title name – [COLOR=#3366ff]JAP[/COLOR]- and consists of 38 [COLOR=#3366ff]pauris[/COLOR] and two [COLOR=#3366ff]sloks[/COLOR]. The first [COLOR=#3366ff]slok[/COLOR] is [COLOR=#3366ff]Aad Sach, Jugaad Sach, Haibhee Sach, Nanak Hosee Bhee Sach,[/COLOR] and [COLOR=#3366ff]Guru Nanak[/COLOR] writes the numerical [COLOR=#3366ff]ONE[/COLOR] after the [COLOR=#3366ff]Slok [/COLOR]– signifying this is the first [COLOR=#3366ff]slok[/COLOR]. This [COLOR=#3366ff]slok[/COLOR] is followed by 38 [COLOR=#3366ff]paurees[/COLOR] – all numbered 1 till 38. A [COLOR=#3366ff]pauree[/COLOR] is another form of verse. (That is why the numerical 1 appears twice in the [COLOR=#3366ff]Japji[/COLOR] numbering – the first numeral is for the first [COLOR=#3366ff]slok[/COLOR], and the second for the first [COLOR=#3366ff]pauree[/COLOR].) The [COLOR=#3366ff]Japji [/COLOR]ends with another [COLOR=#3366ff]slok[/COLOR] – [COLOR=#3366ff]Pavan Guru Panee Pita[/COLOR]. And at the end of this [COLOR=#3366ff]slok[/COLOR], again [COLOR=#3366ff]Guru Nanak[/COLOR] writes the numerical 1 to say this is NOT the 39th [COLOR=#3366ff]pauree[/COLOR], but ONE more [COLOR=#3366ff]slok[/COLOR].[/FONT] [FONT=Georgia]4. It therefore also makes sense to say that the 11 words of the [COLOR=#3366ff]Mool Mantar[/COLOR] are part of the [COLOR=#3366ff]GGS[/COLOR] per se, but NOT strictly part of the [COLOR=#3366ff]Japji[/COLOR]. In the same way, this same [COLOR=#3366ff]Mool Mantar[/COLOR] is stated before other [COLOR=#3366ff]Banees[/COLOR] for instance, [COLOR=#3366ff]Assa Di Vaar[/COLOR], and all major [COLOR=#3366ff]ragas[/COLOR]. It is again appearing therein as a [COLOR=#3366ff]Mool Mantar[/COLOR], but NOT as part of [COLOR=#3366ff]Assa Di Vaar[/COLOR] and the other [COLOR=#3366ff]Banees[/COLOR].[/FONT] [FONT=Georgia][COLOR=#3366ff]Gurbani [/COLOR]grammar is the result of painstaking but recent research. [COLOR=#3366ff]Prof Sahib Singh of Khalsa College[/COLOR] spent his entire life putting the puzzle together. He succeeded in producing a complete reference text of [COLOR=#3366ff]Gurbani [/COLOR]grammar in 1951 and a ten-volume translation of the entire [COLOR=#3366ff]GGS[/COLOR] on the basis of grammar as late as 1961. The erroneous belief that [COLOR=#3366ff]Mool Mantar[/COLOR] extends until [COLOR=#3366ff]Nanak Hosee Bhee Sach[/COLOR] is therefore simply the result of non-exposure to [COLOR=#3366ff]Gurbani [/COLOR]grammar[/FONT] [FONT=Georgia]May the repeated recitation of the Mool mantar take the reciting Sikh into the folds of the unity that the [COLOR=#3366ff]Guru[/COLOR] Himself enjoyed with God. [/FONT][/COLOR][/COLOR] [COLOR=#ff6600][URL="http://indysfraternity.blogspot.com/2007/03/mool-mantar-gift-fo-guru-nanak.html"][FONT=Georgia][COLOR=darkorange]http://indysfraternity.blogspot.com/2007/03/mool-mantar-gift-fo-guru-nanak.html[/COLOR][/FONT][/URL][/COLOR] [COLOR=#ff6600]:advocate:[/COLOR] [FONT=Georgia][COLOR=black][B]Mool Mantra as per Sikhiwiki[/B][/COLOR][/FONT] [FONT=Georgia][COLOR=black]The [B]Mool Mantar[/B] is said to be the first composition uttered by [/COLOR][/FONT][URL="http://www.sikhiwiki.org/index.php/Guru_Nanak"][U][FONT=Georgia][COLOR=black]Guru Nanak[/COLOR][/FONT][/U][/URL][FONT=Georgia][COLOR=black] Dev ji upon [/COLOR][/FONT][URL="http://www.sikhiwiki.org/index.php/3_Days_in_the_River"][U][FONT=Georgia][COLOR=black]enlightenment[/COLOR][/FONT][/U][/URL][FONT=Georgia][COLOR=black] at the age of 30. Being the basis of Sikhism it encapsulates the entire theology of [/COLOR][/FONT][URL="http://www.sikhiwiki.org/index.php/Sikhism"][U][FONT=Georgia][COLOR=black]Sikhism[/COLOR][/FONT][/U][/URL][FONT=Georgia][COLOR=black]. 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 [/COLOR][/FONT][URL="http://www.sikhiwiki.org/index.php/Japji_Sahib"][U][FONT=Georgia][COLOR=black]Japji Sahib[/COLOR][/FONT][/U][/URL][FONT=Georgia][COLOR=black] and the rest of the [/COLOR][/FONT][URL="http://www.sikhiwiki.org/index.php/SGGS"][U][FONT=Georgia][COLOR=black]SGGS[/COLOR][/FONT][/U][/URL][FONT=Georgia][COLOR=black] totaling 1430 pages, is detailed amplification of the Mool Mantar. [/COLOR][/FONT] [FONT=Georgia][COLOR=black]This is the verse that all beginners to [/COLOR][/FONT][URL="http://www.sikhiwiki.org/index.php/Sikhism"][U][FONT=Georgia][COLOR=black]Sikhism[/COLOR][/FONT][/U][/URL][FONT=Georgia][COLOR=black] 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 [/COLOR][/FONT][URL="http://www.sikhiwiki.org/index.php/Guru_Granth_Sahib"][U][FONT=Georgia][COLOR=black]Guru Granth Sahib[/COLOR][/FONT][/U][/URL][FONT=Georgia][COLOR=black] is an elaborations of the [B]Mool Mantar[/B] and that this Mantar is an explanation of the word – [/COLOR][/FONT][URL="http://www.sikhiwiki.org/index.php/Ek_Oankaar"][U][FONT=Georgia][COLOR=black]Ek Oankaar[/COLOR][/FONT][/U][/URL][FONT=Georgia][COLOR=black], which is the first entry in the [/COLOR][/FONT][URL="http://www.sikhiwiki.org/index.php/SGGS"][U][FONT=Georgia][COLOR=black]SGGS[/COLOR][/FONT][/U][/URL][FONT=Georgia][COLOR=black] and this Mantar. [/COLOR][/FONT] [FONT=Georgia][COLOR=black]"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 [/COLOR][/FONT] [/QUOTE]
Insert quotes…
Verification
Post reply
Discussions
Sikh History & Heritage
Understanding Mool Mantar
This site uses cookies to help personalise content, tailor your experience and to keep you logged in if you register.
By continuing to use this site, you are consenting to our use of cookies.
Accept
Learn more…
Top