Singhs at Crossroads

How simple and straightforward are the words Sree Guru Nanak Dev Ji uses in the twentieth paurhee (verse) of JapJi Sahib:-

BrIAY hQu pYru qnu dyh ]

pwxI DoqY auqrsu Kyh ]

mUq plIqI kpVu hoie ]

dy swbUxu leIAY Ehu Doie ]

BrIAY miq pwpw kY sMig ]

Ehu DopY nwvY kY rMig ]

puMnI pwpI AwKxu nwih ]

kir kir krxw iliK lY jwhu ]

Awpy bIij Awpy hI Kwhu ]

nwnk hukmI Awvhu jwhu ]20]

Bhareeai hathh pair than dhaeh ||

Paanee dhhothai outharas khaeh ||

Mooth paleethee kaparr hoe ||

Dhae saaboon leeai ouhu dhhoe ||

Bhareeai math paapaa kai sa(n)g ||

Ouhu dhhopai naavai kai ra(n)g ||

Pu(n)nee paapee aakhan naahi ||

Kar kar karanaa likh lai jaahu ||

Aapae beej aapae hee khaahu ||

Naanak hukamee aavahu jaahu ||20||

When the hands and the feet and the body are dirty,

Water can wash away the dirt.

When the clothes are soiled and stained by urine,

Soap can wash them clean.

But when the intellect is stained and polluted by sin,

It can only be cleansed by the Love of the Name.

Virtue and vice do not come by mere words;

Actions repeated, over and over again, are engraved on the soul.

You shall harvest what you plant.

O Nanak, by the Hukam of God’s Command, we come and go in reincarnation. ||20||

The real thing is that, Naam takes the devotee first into Truth which Guru Jee explains as follows, “Truth is the panacea of all. It removes and washes out our sins.”  All other tendencies lead man from bad deeds towards sins, but Truth, cleanses all that. When the nature of Truth is to remove all the sins, then it follows that Truth is the best trait, which a devotee, pursuing a lofty life must inculcate. That is why our benefactor (the Guru) has stated, “Everything is lesser than Truth. Truth is the highest trait.” All other characteristics are below Truth. The fountainhead of all characteristics is Truth.

But how do we instill Truth? It comes with Naam Simran. It comes with the contemplation of Banee. It comes with satsang, the company of the holy. Those who claim that they contemplate upon the Naam, they wear a maalaa or rosary but they also love untruths, then take it that either, they do not contemplate, they are simply yarning or, that they have not been infected by the Naam. This means that a huge amount of falsehood is still sticking onto their minds. Gurmukhs say that first cleanse the character and contemplate upon the Naam. They are telling the truth. Committing sins, becoming stubborn and repeating the Naam!! This is not the right thing. But Sri Guru Nanak Dev Ji has blessed us with one thought. Understanding that thought too is essential for a true devotee, and that is, Naam is the hue of love and it is also the soap.

This statement can be understood in this way:

Our mind is our intellect. If our mind is dirty then the intellect can cleanse it, but if our mind becomes so polluted that the nature of the intellect becomes sinful then the problem becomes compounded because the intellect was supposed to counsel the mind and guide it towards the straight path, but when the intellect gets filled with sins then what is there to do? Then our benefactor, Guru Ji said that just as plain dirt can be cleansed with water, but the hardened dirt stuck to clothes can only be cleansed with soap. Water can clean plain dirt; soap can clean hardened dirt. In the same way ordinary dirt can be cleansed with the deliberations of the intellect, but only ‘Naam’ can cleanse the dirt of the intellect. After removing the dirt it is the Naam, which tints the mind and the intellect with godly hue. The fifth Satguru Jee says,

pRB kY ismrin mn kI mlu jwie ]
Prabh kai simaran man kee mal jaae ||
In the remembrance of God, the filth of the mind is removed

At the same he says that when the dirt is removed then Naam like the ambrosial nectar becomes the benefactor of relish. In another line he reveals,

AMimRq nwmu ird mwih smwie ]
A(n)mrith naam ridh maahi samaae ||
The Ambrosial Naam, the Name of the Lord, is absorbed into the heart.

When the dirt of pollution is removed with Naam, Truth walks in. Truth only comes with Naam. Truth purifies (the mind and the intellect), then only with the Naam the mind gets absorbed with the Master (Waheguru). It’s only with the Naam that the supreme divine status is attained. So it’s Naam that removes the dirt, it’s Naam that gives relish. Guru Ji himself has put it this way,

nwmy rwqy haumY jwie ]

nwim rqy sic rhy smwie ]

nwim rqy jog jugiq bIcwru ]

nwim rqy pwvih moK duAwru ]

nwim rqy iqRBvx soJI hoie ]

nwnk nwim rqy sdw suKu hoie ]32]

Naamae raathae houmai jaae ||

Naam rathae sach rehae samaae ||

Naam rathae jog jugath beechaar ||

Naam rathae paavehi mokh dhuaar ||

Naam rathae thribhavan sojhee hoe ||

Naanak naam rathae sadhaa sukh hoe ||32||

Attuned to the Naam, the Name of the Lord, egotism is dispelled.

Attuned to the Naam, they remain absorbed in the True Lord.

Attuned to the Naam, they contemplate the Way of Yoga.

Attuned to the Naam, they find the door of liberation.

Attuned to the Naam, they understand the three worlds.

O Nanak, attuned to the Naam, eternal peace is found. ||32||

When dirt has disappeared, the meaning of ‘(He) Is’ settles within. The mind gets connected. It merges with the Master (Waheguru) and gets liberated. Then it becomes the master of the intellect and perceives the Primal Being, or put it this way – the eye of divine knowledge open up. In this way Naam arranges all the affairs, but when the worshipper of Naam is at the first level, that is, he is cleaning the dirt from the intellect, he is contemplating the Naam with a dirt-ridden heart and this (process) gets rid of the dirt. The difference between him and the man, who is sin-ridden, is that the latter sins and feels happy and continues to do more for he says there is nothing to fear. The devotee of Naam treads the path of Gurbanee Vichaar or deliberation and follows the lofty model presented by Satsang, the company of the holy. When, under the influence of the polluted intellect, he makes a mistake, he feels upset and immediately vows not to do it again. Secondly, he does an Ardaas where he says, “O Waheguru, fill me with strength that I may not fall again. Thirdly, fearing the satsang, the company of the holy, he takes into consideration the Gurmukh element in him saying, “How will I face the satsang, by doing such a thing?” Fourthly, whatever the Naam that has been contemplated upon, that will continue to remove the dirt from his mind.

mnu myro gju ijhbw myrI kwqI ]

mip mip kwtau jm kI PwsI ]1]

Man maero gaj jihabaa maeree kaathee ||

Map map kaatto jam kee faasee ||1||

My mind is the yardstick, and my tongue is the scissors.

I measure it out and cut off the noose of death. ||1||

(Aasaa (Bhagat Naamdev Ji)

Day by day this process weakens the mind’s inclination to commit sins, and in place of falsehood, untruth, fraud and fabrication, he acquires Truth and reality.

Anidnu sUcy hir gux sMgw ]
Andhin soochae har gun sa(n)gaa ||
One who dwells with the Glorious Praises of the Lord, night and day, is sanctified.

The Truth that begins to reside within with the help of Naam, first manifests itself when it prevents us from speaking untruths. The mind hesitates, when it begins to express untruths, (and a little later) its speech becomes truthful. Then the mind moves forward beyond truthful ‘speech’ (to the stage) when Truth settles in the devotee’s heart.

scu qw pru jwxIAY jw irdY scw hoie ]

kUV kI mlu auqrY qnu kry hCw Doie ]

Sach thaa par jaaneeai jaa ridhai sachaa hoe ||

Koorr kee mal outharai than karae hashhaa dhhoe ||

One knows the Truth only when the Truth is in his heart.

The filth of falsehood departs, and the body is washed clean.

 

When Truth settles in the heart, then love for Truth arises.

scu qw pru jwxIAY jw sic Dry ipAwru ]

Sach thaa par jaaneeai jaa sach dhharae piaar ||

One knows the Truth only when he bears love to the True Lord.

Then in the innate self within, Truth manifests itself into an experience. How does that happen? The feeling that Naam is within gets ingrained. To the devotee of Naam, the fruit of Naam appears as a feeling of a ‘presence or being-ness’ meaning an experience of an ‘energy’ that locks in into his inner self, an experience which Guru ji expresses as follows:-

nwau suix mnu rhsIAY qw pwey moK duAwru ]

scu qw pru jwxIAY jw jugiq jwxY jIau ]

Driq kwieAw swiD kY ivic dyie krqw bIau ]

Naao sun man rehaseeai thaa paaeae mokh dhuaar ||

Sach thaa par jaaneeai jaa jugath jaanai jeeo ||

Dhharath kaaeiaa saadhh kai vich dhaee karathaa beeo ||

Hearing the Name, the mind is enraptured; then, he attains the gate of salvation.

One knows the Truth only when he knows the true way of life.

Preparing the field of the body, he plants the Seed of the Creator.

In this way as Naam settles within the innate self, where an environment is created for man to get absorbed in the Primal Being. The mind will experience peace. What then will the external be like? The teachings of the Satguru will appear pure, sublime and lofty. The experiences will reflect Truth and the experiences will themselves motivate one own self to (righteous) action. This view is reflected in the following quotation of Guru Jee:-

scu qw pru jwxIAY jw isK scI lyie ]

dieAw jwxY jIA kI ikCu puMnu dwnu kryie ]

Sach thaa par jaaneeai jaa sikh sachee laee ||

Dhaeiaa jaanai jeea kee kishh pu(n)n dhaan karaee ||

One knows the Truth only when he receives true instruction.

Showing mercy to other beings, he makes donations to charities.

This means that the nature of Truth will purify the mind, make it calm and infuse mercy into its being. The final effect of Truth is an abode within the soul:-

scu qW pru jwxIAY jw Awqm qIriQ kry invwsu ]

Sach thaa(n) par jaaneeai jaa aatham theerathh karae nivaas ||

One knows the Truth only when he dwells in the sacred shrine of pilgrimage of his own soul.

To calmly settle down in the Aatmaa, a holy place of pilgrimage, is Truth.  Now you see, Truth has become the name (given to the) attainment of the ‘thing (called) Atamaa’. Walking from the point where one restrains oneself from untruth to the Atamaa, the holy place of pilgrimage, the whole (journey) is Truth. In the end Satguru too has termed Truth as the embodiment of the Primal Being.

Awid scu jugwid scu ]

hY BI scu nwnk hosI BI scu ]1]

Aadh sach jugaadh sach ||

Hai bhee sach naanak hosee bhee sach ||1||

True In the Primal Beginning. True Throughout The Ages.

True Here and Now. O Nanak, Forever And Ever True. ||1||

So the effect of Naam is first, to free the intellect from sins and then, transport it to Naami, the Primal Being and the way Naam operates has been explained above. Many uninformed people question the benefit of repeating the Naam ever so often. They only look upon Naam as a repetitive action. Naam is the name given to that activity which begins with the repetition of the Naam, and ends with, meeting the Saain, the Master Waheguru, all this done while attaining an elevated and lofty life within the innate self and practicing a sublime living relationship on the outside - meaning experiencing an inspirational and intuitional life within, and practicing an elevated form of life without – all this is repetition in the beginning; all the intellectuals have acquired knowledge through repetition. Repetition impresses upon the mind the qualities of the object (of repetition), which will, descends within the innate self because the person who does the repetition is not a deead lifeless machine as not to be affected (by the repetition).

When an ordinary man or an intellectual does repetition, the effect of repetition automatically affects him. He receives guidance as to whose Naam it is and why there is a need to contemplate upon it. Upon understanding he internalises the aim and contemplates the Naam. He has the guidance from the satsang, the company of the holy, to restrain the mind from darting hither thither and to continue to focus over and over again on the one whose name is being chanted. In this way the repetition prevents the power of the mind from scattering in other directions and forces it to go within. You may call it repetition or contemplation, eventually it becomes, simran.

This Naam will then merge with Simirtee (the object of the contemplation, the Primal Being Himself). Then the feeling, Saain the Master is (present), settles within our consciousness. The meaning of simran is ‘remembrance’ but the exact meaning of simran is a ‘loving remembrance’ because the root of this word is ‘saa-my’ which means to love, to remember. Love and remembrance are very closely related. The love of the beloved resides within us as ‘remembrance’. The lover is one who abides with most love for the Beloved Primal Being Waheguru. In this way when one remembers the Beloved with respect, as one who is most high, by inculcating and implanting the overall effect of His virtues into his being, that state indeed is love. So with remembrance, man abides in love. By doing simran in this way first, Naam takes one to a state of feeling that the Naamee, the Primal Being Waheguru ‘is’, exists, is present, and then transports him into a state of being filled with love:

ibnu nwm pRIiq ipAwru nwhI vsih swic suhylIAw ]

Bin naam preeth piaar naahee vasehi saach suhaeleeaa ||

Without Naam, the Name of the Lord, there is no love and affection; but with her True Lord, she abides in peace.

Look! think about it, everyone says ‘God’ is present. But this expression ‘is present’ is only at the level of narration. But in the Naamee person (a person who has experienced God’s presence), the expression ‘God is’ is a continuous ingrained feeling which evolves into love and adoration. It is this love and adoration that erases peoples (belief in their separate existence.) In this way Naam connects one with Naamee, the Primal Being. Starting from the ‘repetition of Naam’, Naam transports one to Naamee.

nwnk nwmu n CofY sw Dn nwim shij smwxIAw ]2]

Naanak naam n shhoddai saa dhhan naam sehaj samaaneeaa ||2||

O Nanak, that soul-bride who does not abandon the Naam, is intuitively absorbed in the Naam. ||2||

Then one hears the world saying, “Who is willing to be tied to the rope of remembrance of Saain, the Master Waheguru every second? But think and reflect, the rope of remembrance is around everyone’s neck every moment. Is there anyone here who is not thinking or remembering one thing or another all the time? What more, even in sleep state there is no freedom from remembrance. That is why Guru Nanak Dev Ji has stated:-

icMqq hI dIsY sBu koie ]
Chi(n)thath hee dheesai sabh koe ||
Everyone has worries and cares.

Meaning, everyone is in a state of remembrance or thinking. But take note, everyone is suffering because they are in a continuous state of thinking or remembering. What kind of remembrance do they have? There are numerous remembrances and with those remembrances the mind’s friction, anger, grief, pain, comforts, jealousy, arguments, selfishness, enmity, fear grinds against the feelings of ones self-interest. For that reason no one can ever be happy. Maybe that is why Guru Ji has stated:-

cyqih eyku qhI suKu hoie ]
Chaethehi eaek thehee sukh hoe ||
He alone finds peace, who thinks of the One Lord.

Meaning, if you remember the one Waheguru, peace and comfort will descend upon you because Waheguru is the embodiment of peace, relish and love. He is the benefactor. He cherishes and nurtures. He is forever stable and unwavering. He is boundless. He is bliss. When we remember such an auspicious One, then from within, the mind will rub or graze against these feelings. Rubbing against dirt we get dirty. Rubbing against colour we get coloured. So when our mind with ‘one mindedness’ comes in contact with righteous virtues, true feelings, and gets nearer and nearer to Waheguru, the embodiment of goodness, it is touched by peace and comfort and it becomes a picture of tranquility and serenity. That is why Guru Ji, our benefactor says:-

cyqih eyku qhI suKu hoie ]
Chaethehi eaek thehee sukh hoe ||
He alone finds peace, who thinks of the One Lord.

Then this comfort giving essence will lead one to liberation or emanicipation. In the next line of this quotation Guru Ji says:-

iciq vsY rwcY hir nwie ]

mukiq BieAw piq isau Gir jwie ]23]

Chith vasai raachai har naae ||

Mukath bhaeiaa path sio ghar jaae ||23||

When the Lord dwells in the consciousness and one is absorbed in the Lord’s Name,

One is liberated, and returns home with honor. ||23||

Meaning, how can one, acquire this good fortune of the ‘remembrance of the One’, to abide within? When you ask this question the reply you get is, by contemplating on the Naam, by absorbing the Naam of Waheguru within. What will happen with the remembrance of the One? (The answer is) one will get liberated and will proceed to ones home with respect and dignity. This is the thing called Naam. Its glory, its narrative is found in Sri Guru Granth Sahib Ji and every line states it.

(Guru Nanak Chamatkaar, Seehaa Upal)

Those who continue to link themselves with Naam simran, they will surely one day get in tune (with the Creator). Once the attention gets focused then the flash of Truth will strike. The sweet experience of the presence of the carefree ‘Waheguru’ will take place. With this experience all the hungers of this world and the next will vanish and he will become a permanent resident of Sachkhand, the realm of eternal Truth.

ijnw AMdir nwmu inDwnu hY gurbwxI vIcwir ]

iqn ky muK sd aujly iqqu scY drbwir ]

Jinaa a(n)dhar naam nidhhaan hai gurabaanee veechaar ||

Thin kae mukh sadh oujalae thith sachai dharabaar ||

Those who have the Naam within, contemplate the Word of the Guru’s Bani.

Their faces are always radiant in the Court of the True Lord.

It is clear from this that God’s avtaars, saints, prophets, friends of God too cannot live in the world without the Naam of Waheguru.

so jIivAw ijsu min visAw soie ]
So jeeviaa jis man vasiaa soe ||
They alone are truly alive, whose minds are filled with the Lord.

Whoever from the Four Castes does Naam Simran then they will achieve Salvation.

chu vrnw mih jpY koaU nwmu ]
Chahu varanaa mehi japai kooo naam ||
Anyone, from any class, may chant the Naam

According to Shromani Gurdwara Parbandhak Committee’s ‘Sikh Rahit Marayaadha’, the Sikh code of conduct, the contemplation of Naam Banee is a very essential part of a Sikh’s personal way of life.

In this Sikh Rahit Maryadhaa it is written:-

1. A Sikh rises at the ambrosial hour (the last watch of the night – Amrit Vela), takes his bath and focusing on the Timeless Being, he contemplates on the Naam Waheguru.

2. He does his Nitnem.

The extract below, taken from the daily Ardaas of the Khalsa found in this Sikh Rahit Mayaadhaa, gives us further proof that the word ‘Waheguru’ is the gurmantar of the Khalsa:-

The first (and the most important) thing that the Khalsa requests for in Ardaas is - May the Khalsa contemplate upon Waheguru, Waheguru, Waheguru and may this meditation bring lasting peace and comforts.

The references of the rehit-naamaas given above, the utterances of the tenth Guru Sri Guru Gobind Singh Jee, the Vaars and Kabit Savayehs of Bhai Gurdaas Jee, the commands from Gurbanee included in Sri Guru Granth Sahib Jee, and other references of historical writers, do not leaves even an iota of doubt that Satguru Jee blessed the Khalsa with the gurmantar ‘Waheguru’. Despite giving so many references and proofs still if a so called Sikh does not accept word ‘Waheguru’ as the gurmantar, and goes on to contemplate on some other mantar, then he is an apostate. He is certainly not a Sikh as Sri Guru Gobind Singh Jee has indicated in Bhai Prahlaad Singh Jee’s rahit-naamaa:-

vwihgurU ky mMqR ibn jpY AOr koeI jwp ]

so swkq, isK mUl nih, bcn hY sRI muKvwk ]

Waheguru kay mantar bin japai aur koee jaap.

So saakat, Sikh mool nahi, bachan hai sree mukhvaak.

(Bhai Santokh Singh)

The all encompassing meaning of the word ‘Waheguru’ is, that Self-Created Wondrous Form which manifests knowledge after destroying ignorance.

Wondrous for this reason that, this Form is the support of all; wondrous for this reason that the Form is the illumination of all; and He Himself is the Self-Illuminated, slave to non. Satguru Jee calls such a Wondrous Form, the First Being, ‘Waheguru’.

vymuhqwjw vyprvwhu ]

nwnk dws khhu gur vwhu ]4]21]

vaemuhathaajaa vaeparavaahu ||

Naanak dhaas kehahu gur vaahu ||4||21||

The Lord is absolutely independent, and totally care-free;

O servant Nanak, chant His Glorious Praises. ||4||21||

 

swr mMqR cwro kw cwr ] vwihgurU mMqR inrwDwr ]        

Saaar Mantar chaaron ka chaar. Waheguru mantar niraa-dhaar.  (Sarab Loh Granth)

The four fold divisions (within the Hindu Dharma) have four separate mantaras: (Of them all the) mantar Waheguru  is supreme.

It is clear from the above discussion that in Gurmat, the teachings of the Guru,  the name form that symbolizes (the Timeless Being’s) qualities is not accepted as gurmantar and the only word befitting the praiseworthy unnarrateable Timeless Being, is the gurmantar ‘Waheguru’ which Guru Jee bestowed on the Khalsa. By contemplating on this word, man erases his egotism and merges with the Timeless Being Waheguru.

vwihgurU gurmMqR, hY jp haumY KoeI ]

Waheguru gurmantar hai, jap haumai khoee.

Waheguru is the gurmantar. Contemplate upon it and erase your egotism.

Waheguru Simran (Waheguru Contemplation)

In this age of materialism, the run around given by western education to matters pertaining to the spiritual realm , the absence of research of our own household (treasure) and the lack of the company of Gursikhs, has reduced drastically the influence of the contemplation of Naam Simran on Gursikhs. Not only has it reduced, some ignorant people even label the contemplation of Naam as a long-winded thing and sneer at it. They have even been heard to ridicule (with statements such as), O brother, you think God is deaf or is he susceptible to flattery that we should say Waheguru, Waheguru for Him to hear?

In religious pursuit, ‘Naam’ and ‘Simran’ both mean the same thing. Contemplating upon the Naam is doing Simran. Simran is an extension of that thing which is loveable and in which there is a need for love.

The Giaanees, (those who possess knowledge), render its meaning to be remembrance, recollection, contemplation, remembering in the heart, focusing the mind to aid remembrance -  am contemplating -  am doing simran. Feeling the presence of the Omnipresent Light, saying ‘Waheguru, Waheguru’ to address His Presence is simran. Reading listening and singing the Shabads in praise of the Creator is also simran. What it means is that in the house of the Guru repetition of the gurmantar Waheguru over and over again with love and concentration is called ‘simran’.

Our attention begins to focus on that thing on which we do more simran. A pull is generated for that thing on which our simran and attention focuses all the time. Where the continuous pull is maintained, affection and love naturally arises. This is spontaneous knowledge where, that which is being loved is acquired. In this way Naam and Naami (the object of the contemplation-Waheguru) is obtained. In this Waheguru Himself abides

hir ismrn mih Awip inrMkwrw ]

jYsw syvY qYso hoie ]4]

har simaran mehi aap nira(n)kaaraa ||

jaisaa saevai thaiso hoe ||4||

In the remembrance of the Lord, He Himself is Formless

They become just like the One they serve. ||4||

This means that, the Naamaee (the object of the contemplation), whose simran is being done, his virtues will slowly diffuse into the practitioner or the one who is contemplating. If the naamee is fearless, the practitioner too will be fearless. And if the Naamee is without enmity, the practitioner too will be without enmity.

ijn inrBau ijn hir inrBau iDAwieAw jI iqn kw Bau sBu gvwsI ]

Jin nirabho jin har nirabho dhhiaaeiaa jee thin kaa bho sabh gavaasee ||

Those who meditate on the Fearless One, on the Fearless Lord-all their fears are Dispelled.

In the end after reaching a certain level of contemplation, all the virtues of the Naam diffuse into the one who contemplates. This world is created out of the thoughts of the mind. If the mind thinks about Waheguru all the time then it will become the embodiment of Waheguru. The purpose of simran is to ensure that the name of Waheguru settles in the mind of the practitioner all the time. The thoughts of the mind take the hue of the company it keeps. The company of Waheguru through simran is the best form of sangat or company, which can transform the mind into an embodiment of light.

In the house of the Guru, great importance is given to ‘Naam Simran’. In Sri Guru Granth Sahib Jee there are numerous places where great emphasis is placed on Naam Simran with the message, ‘contemplate on the Naam; without the worship the Hari or Waheguru, emancipation is not possible.’

swsq isMimRiq byd bIcwry mhw purKn ieau kihAw ]

ibnu hir Bjn nwhI insqwrw sUKu n iknhUM lihAw ]1]

saasath si(n)mrith baedh beechaarae mehaa purakhan eio kehiaa ||

bin har bhajan naahee nisathaaraa sookh n kinehoo(n) lehiaa ||1||

The great men have studied the Shaastras, the Simritees and the Vedas, and they have said this:

Without the Lord’s meditation, there is no emancipation, and no one has ever found peace.1

khu nwnk iehu qqu bIcwrw ]

ibnu hir Bjn nwhI Cutkwrw ]3]44]113]

kahu naanak eihu thath beechaaraa ||

bin har bhajan naahee shhuttakaaraa ||3||44||113||

Says Nanak, this is the essence of Truth:

Without the Lord’s meditation, there is no salvation. ||3||44||113||

 

ssw srin pry Ab hwry ]

swsqR isimRiq byd pUkwry ]

soDq soDq soiD bIcwrw ]

ibnu hir Bjn nhI Cutkwrw ]

sasaa saran parae ab haarae ||

saasathr simrith baedh pookaarae ||

sodhhath sodhhath sodhh beechaaraa ||

bin har bhajan nehee shhuttakaaraa ||

SASSA: I have now entered Your Sanctuary, Lord;

I am so tired of reciting the Shaastras, the Simritees and the Vedas.

I searched and searched and searched, and now I have come to realize,

that without meditating on the Lord, there is no emancipation.

In reality, Naam Simran is the way to salvation in the house of the Guru. This is the essence of happiness of all suffering. This means that by doing Naam Simran, all the sufferings of this world and the world hereafter can be erased. By doing the Simran of Waheguru, loads of suffering can done away with and the fear of jam, the couriers of death, will be removed forever. These blessing are only with Naam Simran. It can make the impossible possible. In the age of Kaljug, Naam is the only means towards salvation. This is why in the house of the Guru, Naam is regarded as the most superior. The proof of this is in the valuable words of the Guru below:-

puMn dwn jp qp jyqy sB aUpir nwmu ]
pu(n)n dhaan jap thap jaethae sabh oopar naam ||
Donations to charity, meditation and penance - above all of them is the Naam.

 

nwm quil kCu Avru n hoie ]
naam thul kashh avar n hoe ||
There is nothing equal to the Naam.

 

sweI nwmu Amolu kIm n koeI jwxdo ]
saaee naam amol keem n koee jaanadho ||
The Master’s Name is Priceless; no one knows its value.

 

nwnk kY Gir kyvl nwmu ]4]4]
naanak kai ghar kaeval naam ||4||4||
Nanak’s home is filled with the Naam, the Name of the Lord. ||4||4||

 

iesu jug mih soBw nwm kI ibnu nwvY soB n hoie ]

ieh mwieAw kI soBw cwir idhwVy jwdI iblmu n hoie ]5]

eis jug mehi sobhaa naam kee bin naavai sobh n hoe ||

eih maaeiaa kee sobhaa chaar dhihaarrae jaadhee bilam n hoe ||5||

In this age, the Naam, the Name of the Lord, is glory; without the Name, there is no glory.

The glory of this Maya lasts for only a few days; it disappears in an instant. ||5||

kty pwp AsMK nwvY iek kxI ]11]
kattae paap asa(n)kh naavai eik kanee ||11||
Countless sins are erased, by even a tiny particle of the Lord’s Name. ||11||

With the help of ‘Naam Simran’ man begins to walk towards Waheguru. In the soul yearning to get connected with the Primal Soul arises. The respected Gurus regard simran as the means to salvation.

The respected Gurus not only wrote about the supremacy of simran but also showed (its value) throughout their life by doing simran. Sri Guru Nanak Dev Jee spent days in meditation and used to remain inebriated in the intoxication of the Naam. The place where Sri Guru Angad Dev Jee’s did his meditation is still there in Khadoor Saahib today. Sri Guru Amardas Jee in his old age used to stand and hold a peg while worshipping at night. Sri Guru Ramdas Jee built up Amritsar, the pool of nectar, for those devoted to doing simran. Sri Guru Arjan Dev Jee’s medatitive sessions are well known. In Taran Taaran, he sat in meditation for forty eight hours and upon getting up he said, “This place is very pure.” Sri Guru Har Gobind Sahib Jee’s underground cell for meditation was discovered very recently in the town of Ambala. Sri Guru Har Rai Jee’s place of meditation is in Kartarpur Sahib and Sri Guru Har Krishan Jee’s is in Banglaa Sahib, Delhi. Sri Guru Teg Bahadhur Jee did simran for many years in Baabay Bakaalay and Anandpur Sahib. Sri Guru Gobind Singh Jee, writing about his earlier life says:-

icq n BXo hmro Awvn kih ]

cuBI rhI surq pRB crnn mih ]

I had no interest in coming (to this earth)

My consciousness was immersed in the Primal Being. Bachittar Natak Patshaahee 10

It is clear from this statement of Guru Jee that he was experiencing so much bliss in Naam simran that he was not prepared to forego Naam simran to assume the position of a prophet.

The fourth Satguru, Sri Guru Ramdaas Ji, outlining the code of conduct of a true Gursikh, and stating his (Gursikh’s) aim and lofty status which holds true love, goes on to indicate a methodology by which a Sikh can:-

sdw Anµid rhY idnu rwqI ]23]

Night and day live in eternal bliss          

gur siqgur kw jo isKu AKwey su Blky auiT hir nwmu iDAwvY ]

audmu kry Blky prBwqI iesnwnu kry AMimRq sir nwvY ]

aupdyis gurU hir hir jpu jwpY siB iklivK pwp doK lih jwvY ]

iPir cVY idvsu gurbwxI gwvY bhidAw auTidAw hir nwmu iDAwvY ]

jo swis igrwis iDAwey myrw hir hir so gurisKu gurU min BwvY ]

ijs no dieAwlu hovY myrw suAwmI iqsu gurisK gurU aupdysu suxwvY ]

jnu nwnku DUiV mMgY iqsu gurisK kI jo Awip jpY Avrh nwmu jpwvY ]2]

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 ||

jis no dhaeiaal hovai maeraa suaamee this gurasikh guroo oupadhaes sunaavai ||

jan naanak dhhoorr ma(n)gai this gurasikh kee jo aap japai avareh naam japaavai ||2||

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.

That person, unto whom my Lord and Master is kind and compassionate - upon that GurSikh, the Guru’s Teachings are bestowed.

Servant Nanak begs for the dust of the feet of that GurSikh, who himself chants the Naam, and inspires others to chant it. ||2||

Meaning: He who calls himself a Sikh of a True Guru, he should daily get up in the morning and contemplate on the Naam. In the ambrosial hours of the morning (the last watch of the night-Amrit Vela- before the sun rises is regarded as the Amrit Velaa) he should make an effort, arise and take his bath. He should contemplate upon the ‘Naam,’ which is the meditation of the Primal Being as indicated by the Guru. With this all his sins and terrible wrong doings will be erased. Later when the sun rises, he should sing the Banee of the Guru and continue to contemplate upon the Naam of the Primal Being while sitting or standing (all the time). The thing is, whoever contemplates upon Waheguru, with every breath, that Sikh of the Guru, is loved by the Guru. On whomsoever my master (Waheguru) becomes beneficent, the Guru blesses that Gursikh with hfis guidance. Nanak, the slave begs for the dust of that Gursikh who himself contemplates and gets others to contemplate (the Naam of Waheguru) as well.

For those who want to post this Article on other Forums/Websites you may as long as it is promoting Gurmat, but also please acknowledge where you got the article from.

We have already discussed above that through the writings of Bhai Gurdaas, the Bani uttered by Sri Guru Gobind Singh Ji and the many rahitnaamaas (codes of conduct), it has been established that the shabad or word gurmantar has been accepted as the gurmantar of the Khalsa. Now the discussion on gurmantar will be based on the quotations found in Sri Guru Granth Sahib. Sri Guru Nanak Dev Ji in his fifth form, while praising the Timeless Being, says that the Timeless Being exists in the creation in numerous forms and colours, is ever present within each and every life-form, is not a slave to anyone and is entirely carefree. Guru Ji refers to such a Timeless Being as ‘Gur-Wah’ :-

Quotation from Gurbani M5 376

inkit jIA kY sd hI sMgw ]

kudriq vrqY rUp Aru rMgw ]1]

vymuhqwjw vyprvwhu ]

nwnk dws khhu gur vwhu ]4]21]

nikatt jeea kai sadh hee sa(n)gaa ||

kudharath varathai roop ar ra(n)gaa ||1||

vaemuhathaajaa vaeparavaahu ||

naanak dhaas kehahu gur vaahu ||4||21||

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. Guru Ji says:-

Quotations from Gurbani M3 3/514,        M3 515,

vwhu vwhu bwxI scu hY gurmuiK lDI Bwil ]

vwhu vwhu sbdy aucrY vwhu vwhu ihrdY nwil ]

vaahu vaahu baanee sach hai guramukh ladhhee bhaal ||

vaahu vaahu sabadhae oucharai vaahu vaahu hiradhai naal ||

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.

 

vwhu vwhu gurisK inq sB krhu gur pUry vwhu vwhu BwvY ]

nwnk vwhu vwhu jo min iciq kry iqsu jmkMkru nyiV n AwvY ]2]

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||

Guru Ji says that they who utters ‘Wah Wah’ their faces will glow, meaning they will triumphant in this world and the world hereafter.

Quotation From Gurbani  M4 313

saudy vwhu vwhu aucrih auTdy BI vwhu kryin ]

nwnk qy muK aujly ij inq auiT sMmwlyin ]1]

Soudhae vaahu vaahu oucharehi out(h)adhae bhee vaahu karaen ||

Nanak thae mukh oujalae j nith out(h) sa(n)maalaen ||1||

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. These writings of Bhai Gurdaas Ji are an elucidation of this quotation of SatguruJi:-

Quotation from Gurbani M3/515

vwhu vwhu sy jn sdw krih ijn@ kau Awpy dyie buJwie ]

vwhu vwhu kriqAw mnu inrmlu hovY haumY ivchu jwie ]

vaahu vaahu sae jan sadhaa karehi jinh ko aapae dhaee bujhaae ||

vaahu vaahu karathiaa man niramal hovai houmai vichahu jaae ||

Waaho! Waaho! Those humble beings ever praise the Lord, unto whom the Lord Himself grants understanding.

Chanting Waaho! Waaho!, the mind is purified, and egotism departs from within.

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.

Quotation from Gurbani M5/837

guru guru krq srix jy AwvY pRBu Awie imlY iKnu FIl n peIAw ]5]

gur gur karath saran jae aavai prabh aae milai khin dteel n peeaa ||5||

Uttering, ""Guru, Guru"", she seeks His Sanctuary; so God comes to meet her, without a moment’s delay. ||5||

M5/213

myry mn guru guru guru sd krIAY ]

rqn jnmu sPlu guir kIAw drsn kau bilhrIAY ]1] rhwau ]

jyqy sws gRws mnu lyqw qyqy hI gun gweIAY ]

jau hoie dYAwlu siqguru Apunw qw ieh miq buiD pweIAY ]1]

myry mn nwim ley jm bMD qy CUtih srb suKw suK pweIAY ]

maerae man gur gur gur sadh kareeai ||

rathan janam safal gur keeaa dharasan ko balihareeai ||1|| rehaao ||

jaethae saas graas man laethaa thaethae hee gun gaaeeai ||

jo hoe dhaiaal sathigur apunaa thaa eih math budhh paaeeai ||1||

maerae man naam leae jam ba(n)dhh thae shhoottehi sarab sukhaa sukh paaeeai ||

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.

vwihgurU vwihgurU vwihgurU vwih jIau ]

siq swcu sRI invwsu Awid purKu sdw quhI vwihgurU vwihgurU vwihgurU vwih jIau ]1]6]

syvk kY BrpUr jugu jugu vwhgurU qyrw sBu sdkw ]

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:

kIAw Kylu bf mylu qmwsw vwihgurU qyrI sB rcnw ]

qU jil Qil ggin pXwil pUir rh´w AMimRq qy mITy jw ky bcnw ]

mwnih bRhmwidk rudRwidk kwl kw kwlu inrMjn jcnw ]

gur pRswid pweIAY prmwrQu sqsMgiq syqI mnu Kcnw ]

kIAw Kylu bf mylu qmwsw vwhgurU qyrI sB rcnw ]3]13]42]

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.

Quotation from Gurbani M5/81

sweI nwmu Amolu kIm n koeI jwxdo ]

ijnw Bwg mQwih sy nwnk hir rMgu mwxdo ]1]

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

byd kqyb isimRiq siB swsq ien@ piVAw mukiq n hoeI ]

eyku AKru jo gurmuiK jwpY iqs kI inrml soeI ]3]

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,

cqur byd muK bcnI aucrY AwgY mhlu n pweIAY ]

bUJY nwhI eyku suDwKru Ehu sglI JwK JKweIAY ]3]

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||

M1/467

nwnk lyKY iek gl horu haumY JKxw JwK ]1]

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:

 

jYsy hIrw hwQ mY qnk so idKweI dyq

jaisae heeraa haathh mai thanak so dhikhaaee dhaetha

 

mol kIey dmkn Brq BMfwr jI ]

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

 

jYsy br bwDy huMfI lwgq n Bwr kCu

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

 

AwgY jwie pweIAq lCmI Apwr jI ]

aagai jaae paaeeath lashhamee apaar jee ||

 

jYsy bit bIj Aiq sUKm srUp hoq

jaisae batt beej ath sookham saroop hotha

 

boey sY ibibiD krY ibrKw ibsQwr jI ]

boeae sai bibidhh karai birakhaa bisathhaar jee ||

 

qYsy gur bcn scn gurisKn mY

thaisae gur bachan sachan gurasikhan mai

 

jwnIAY mhwqm gey hI hirduAwr jI ]

jaaneeai mehaatham geae hee haridhuaar jee ||

 

Quotation from Bhai Gurdaas Ji

 

The second Bhai Gurdaas Ji writes in his Vaar:-

 

hir vwihgurU mMqr AgMm jg qwrnhwrw]

har vaahiguroo ma(n)thar aga(n)m jag thaaranehaaraa||

jo ismrih nr pRym isau phuNcY drbwrw]

jo simarehi nar praem sio pahu(n)achai dharabaaraa||

 

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

 

vwihgurU muK kro aucwr ]

ho dieAwl kr lhy auDwr ]

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:-

iqq vwihgurU muK nwm jpo

Ardws iqhvl kI krIXy ]

mn kwmnw pUrn hovihgI

hir kIriq pRIiq irdy DrIXy ]

 

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:-

sK sMq Awie qW pY mMq n clwie inj

tihl bnwie kIjY Cor rIiq mwn kI ]

‘vwihgurU’ jpo mK jwih Bv jnX dK,

Dyiq suK rIiq jXNo sMqoK isMG Bwn kI ]

 

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………

WaheguruJeeKeeFateh WaheguruJeeKaaKhalsa

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

vwihgurU gurU mMqR hY jp haumYN KoeI]

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.

Awp gvwey Awp hY gux guxI proeI ]

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:

Bhr qr& ik nzr krd hUey Xwr Awmd ]

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:

hr jw ik ibMgrMd jmwly qy ibMgrMd ]

Har jaa ki bingrandh zmaalay tay bingrandh.

Holy evolved souls, wherever they look they only see Your form.

jo bolq hY imRg mIn pMKyrU su ibnu hir jwpq hY nhI hor ]3]

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:-

 

vwihgrU ky mMqR ibn jpY AOr koeI jwp]

so swkq, isK mUl nih, bjn hY sRI muKvwk ]7]    

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 31^st 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:

Akwl purK ky bcn isau pRgt culwXo pMQ ]

sB isKn ko bcn hY, guru mwnIAhu gRMQ ]30]

Qwp clXo jo ggq hYN, iqnih invwvhu mwQ ]

vwihgurU ky mMqR ibn, imiQAw swrI gwQ ]31]

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:-

gurisK rihq sunhu ry mIq ]

pRBwqy auT kr ihq cIq ]

vwihgurU gurmMqR su jwp ]

kr iesnwn pVoH jp jwp ]

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).

 

Dohiraa:         

vwihgurU gur jwpeI, vwihgurU kir iDAwn ]

mukiq lwB so hoeI hY, gurisK irid mih mwn ]

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’.

Chaupai

sunhu nMd lwl ieh swj ]

prgt krwauN Apno rwj ]

cwr brn iek brn krwauN ]

vwihgurU kw jwp jpwaUN ]

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:-

vwihgurU inq bcn aucwry ]

vwihgurU ko ihrdy Dwry ]

Awgy Awvq isMG ju pwvY ]

vwihgurU kI &qy bulwvy ]

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:-

swih goibMd isMg Pqh sqgur kI

vwihgurU suic mMqR AKY ]

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:-

swr mMqR cwroN kw cwr ]

vwihgurU mMqR inrDwr ]

klp klp pRB AKCr khI ]

sRI gur nwnk jwpXo shI ]

inj Awqm pRmwqm drsXo ]

cwr klp mih mMqR srsXo ]

sw mMqR pRB Kwlsh dInw ]

vwihgurU pd pwvn kInw ]

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:

vwihgurU gurU mMqR hY jp haumYN KoeI]

vaahiguroo guroo ma(n)thr hai jap houmai(n) khoee||

His Guru-manta is Vahiguru, whose recitation erases egotism.

siqgur purK dieAwl hoie vwihgurU scu mMqR suxwXw]

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.

pwpiVAw pCwiV bwxu scwvw sMin@ kY ]

gur mMqRVw icqwir nwnk duKu n QIveI ]2]

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||

 

duKu klysu n Bau ibAwpY gur mMqRü ihrdY hoie ]

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.

 

rsik rsik gun gwvh gurmiq ilv aunmin nwim lgwn ]

AMimRqu rsu pIAw gur sbdI hm nwm ivthu kurbwn ]1]

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||

 

hmry jgjIvn hir pRwn ]

hir aUqmu ird AMqir BwieE guir mMqu dIE hir kwn ]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 mMqR hIxs´ jo pRwxI iDRgMq jnm BRstxh ]

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.

 

kUkrh sUkrh grDBh kwkh srpnh quil Klh ]33]

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:

siqgurU isKn pRin aupdysXo ]

vwihgurU suic mMqR ivSysXo ]

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

ibnu ijhvw khw ko bkqw ]

ibnu sRvnw khw ko sunqw ]

ibnu nyqRw khw ko pyKY ]

nwm ibnw nru khI n lyKY ]2]

 

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 isK isK gur soie AlK lKwieAw]

gur dIiKAw lY isK isK sdwieAw]

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 siqgur kw jo isKu AKwey su Blky auiT hir nwmu iDAwvY ]

audmu kry Blky prBwqI iesnwnu kry AMimRq sir nwvY ]

aupdyis gurU hir hir jpu jwpY siB iklivK pwp doK lih jwvY ]

iPir cVY idvsu gurbwxI gwvY bhidAw auTidAw hir nwmu iDAwvY ]

jo swis igrwis iDAwey myrw hir hir so gurisKu gurU min BwvY ]

 

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:-

inrMkwr Awkwr kr joiq srUp AnUp idKwieAw]

vyd kqyb Agocrw vwihgurU guru Sbd suxwXw]

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).

 

vwihgurU gur Sbd lY iprm ipAwlw cup clolw]

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,                

 

paux gurU gur sbd hY vwihgurU gur sbd suxwXw]

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,                   

 

vyd n jwxY Byd ikhu SyKnwg nw pwey]

vwihgurU swlwhxw gur Sbd Alwey ]]

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)

 

Drmswl krqwrpur swDu sMgiq scKMf vswieAw]

vwihgurU gur Sbd suxwieAw]

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)

to be continued……..