# Vaheguru Gurmantar Hai



## Archived_Member16 (Sep 2, 2005)

*“Vaheguru Gurmantar Hai…”*​*Sunday 28th August, 2005*
*Manvir Singh Khalsa*​ 
ਮ: 5 ॥ ਪਾਪੜਿਆ ਪਛਾੜਿ ਬਾਣੁ ਸਚਾਵਾ ਸੰਨ੍‍ ਕੈ ॥ ਗੁਰ ਮੰਤ੍ਰੜਾ ਚਿਤਾਰਿ ਨਾਨਕ ਦੁਖੁ ਨ ਥੀਵਈ ॥2॥
"Fifth Mehl: 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||" (Ang 521, SGGS)
Mantar is a Sanskrit word, simply meaning "incantation". Just as the fragrance is infused in the flower, and the light of the sun is hidden in the colours, similarly, the essence of the Divine Expression resulting from Super Consciousness is summed up in the Mantar. The Akhree or the letter form of Mantar is the expression of the subtle Primal Sound, which is beyond the reach of our bodily senses and the three modes of material nature. Thus the Mantar is not an ordinary word; it's embedded with the transcendental vibratory sound that represents the Absolute Purity. 
ਪੰਚੇ ਸਬਦ ਵਜੇ ਮਤਿ ਗੁਰਮਤਿ ਵਡਭਾਗੀ ਅਨਹਦੁ ਵਜਿਆ ॥ ਆਨਦ ਮੂਲੁ ਰਾਮੁ ਸਭੁ ਦੇਖਿਆ ਗੁਰ ਸਬਦੀ ਗੋਵਿਦੁ ਗਜਿਆ ॥
"The Panch Shabad, the Five Primal Sounds, vibrate with the Wisdom of the Guru's Teachings; by great good fortune, the Unstruck Melody resonates and resounds. I see the Lord, the Source of Bliss, everywhere; through the Word of the Guru's Shabad, the Lord of the Universe is revealed." (Kaanrra, Ang 1315, SGGS)
By chanting a Mantar we try to invoke the Pure Being who resides within. Thus, the Mantar is the Name of the Inner Being whom we are calling or want to Realise. Therefore, if chanted with concentration, intuitive understanding, determination, constancy, assiduousness and feeling, the Mantar will open a person to themselves — it will bring the person face to face with the Divine Light within.
ਮੰਤ੍ਰੁ ਤੰਤ੍ਰੁ ਅਉਖਧੁ ਪੁਨਹਚਾਰੁ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਜੀਅ ਪ੍ਰਾਨ ਅਧਾਰੁ ॥
"(To dispel the sleep of attachment, for that person the Lord’s Name is the) Mantar, Naam is Tantar (magic), Naam is the all-curing medicines and Naam is the act of atonement. The Name of the Lord, Har, Har, is the Support of the soul and the breath of life." (Guarree, Ang 184, SGGS) 
The Mantars for Simran (remembrance of the Lord) are usually short, containing only a few syllables. Relatively longer Mantars are impractical for chanting and meditation, thus loose their effectiveness. The shorter Mantars of fewer syllables are more effective, because they are more likely to flow better with the natural rhythm of the breathing process or 'Praans', easy to remember and more suitable for concentration and remembrance. 
ਸਤਿਗੁਰਿ ਮੰਤ੍ਰੁ ਦੀਓ ਹਰਿ ਨਾਮ ॥ ਇਹ ਆਸਰ ਪੂਰਨ ਭਏ ਕਾਮ ॥2॥
"The True Guru has given me the Mantra of the Lord's Name. By this Support, my affairs have been resolved. ||2||" (Gaurree, Ang 196, SGGS)
ਕਹੁ ਕਬੀਰ ਅਖਰ ਦੁਇ ਭਾਖਿ ॥ ਹੋਇਗਾ ਖਸਮੁ ਤ ਲੇਇਗਾ ਰਾਖਿ ॥3॥33॥
“Says Kabeer, chant the two letters of the Lord's Name (Baba Kabeer Ji’s Mantar was ‘Raam’: the Gurmukhi letters ‘Raaraa’ plus ‘Mammaa’). If He is your Lord and Master, He will protect you. ||3||33||" (Gaurree, Ang 329, SGGS)
Guru Ji imparts self-knowledge (ਆਤਮ ਗਿਆਨ), which removes the veil of ignorance that separates us from Vaheguru. Guru Ji also gives his Sikhs the ‘Gurmantar’ (the Divine Name) whose unbroken chanting or meditation brings the individual mental-control and inner purity. Both of these essentials of spirituality have been provided to us by our Guru, Guru Nanak Sahib Ji. We have been blessed with the Gurbani for self-knowledge, and the Gurmantar is bestowed to us by the Guru-roop Panj Piaare and Guru Granth Sahib Ji’. 
‘Vaheguru’ (also spelt ‘Waheguru’) is the Gurmantar for the Sikhs (invocatory formula received from the Guru) or NAAM for repetition (silently or aloud) and meditation upon the Supreme Reality. The Gurmantar has been passed down to from the Guru to the Sikhs in initiation ceremonies (Amrit Sanchar). The Panth Sikh Rehat Maryada describes this:
“(o) After this the five beloved ones, all together in chorus, communicating the name of Waheguru to all who have been administered the ambrosial baptism…” (Article XXIII, Chapter XIII)
ਸਾਸ ਸਾਸ ਸਾਸ ਹੈ ਜੇਤੇ ਮੈ ਗੁਰਮਤਿ ਨਾਮੁ ਸਮ੍‍ਾਰੇ ॥ ਸਾਸੁ ਸਾਸੁ ਜਾਇ ਨਾਮੈ ਬਿਨੁ ਸੋ ਬਿਰਥਾ ਸਾਸੁ ਬਿਕਾਰੇ ॥7॥
“With as many breaths as I have, I chant the Naam, under Guru's Instructions. Each and every breath which escapes me without the Naam, that breath is useless and corrupt. ||7||” (Nat Naraayan, Ang 980, SGGS) 
Also in Chapter III of the Sikh Rehat Maryada under the heading of ‘Meditation on Naam (Divine Substance) and Scriptures’ states:
“(1) A Sikh should wake up in the ambrosial hours (three hours before the dawn), take bath and, concentrating his/her thoughts on One Immortal Being, repeat the name ‘Waheguru’ (Wondrous Destroyer of darkness).”
The Gurmantar is also referred as “Beej Mantar”, meaning the seed Mantar, which one should sow in the field of the mind and soul. Naam Japna (repeated utterance of Divine Creator’s Name, Vaheguru) is one of the three core moral principals of Sikhi, the other two being ‘Kirat Karnee’ (honest labour and living) and ‘Vand Chhakna’ (sharing one’s provisions with the needy). In Sri Guru Granth Sahib Ji the word “Vaheguru” (ਵਾਹਿਗੁਰੂ) appears thirteen times and the word “Vahguru” (ਵਾਹਿਗੁਰੂ) appears three times. Sri Guru Gobind Singh Ji, the Tenth Nanak, used “Vaheguru” in the invocatory formula: “Ik Ounkaar Sri Vaheguru Jee Kee Fateh”, beside the traditional “Ik Ounkaar Satgur Prasaad” at the beginning of some of his compositions as well as in the Sikh salutation – “Vaheguru Jee Ka Khalsa Vaheguru Ji Kee Fateh”. 

As briefly mentioned, the word “Vaheguru” is made up of two word “Vaah(e)” and “Guru”. “Vaah” or “Vaahe” is an ecstatic expression of awe and wonder. Therefore it is often translated as “wondrous” or “wonderful”. “Guru” derives from two words. “Gu” means darkness, and “Ru” (‘Roo’) means light. Therefore ‘Guru’ means that power, being, and presence, which dispels darkness and brings light, in other words ‘Enlightener’. Cumulatively, the name implies wonder at the Divine Light eliminating spiritual darkness. It might also imply -‘Hail the Lord whose Name eliminates spiritual darkness.’ Thus the two constituents of Vaheguru (Vaahe+Guroo) implies the state of wondrous ecstasy and offering homage to the Divine Creator Being.
The attitude of wonder and total submission at the sight of Divine Greatness is prominently visible in Sri Guru Nanak Ji when he recorded Gurbaani, for example:
ਗਗਨ ਮੈ ਥਾਲੁ ਰਵਿ ਚੰਦੁ ਦੀਪਕ ਬਨੇ ਤਾਰਿਕਾ ਮੰਡਲ ਜਨਕ ਮੋਤੀ ॥ ਧੂਪੁ ਮਲਆਨਲੋ ਪਵਣੁ ਚਵਰੋ ਕਰੇ ਸਗਲ ਬਨਰਾਇ ਫੂਲੰਤ ਜੋਤੀ ॥1॥
"In the bowl of the sky, the sun and moon are the lamps; the stars in the constellations are the pearls. The fragrance of sandalwood is the incense, the wind is the fan, and all the vegetation are flowers in offering to You, O Luminous Lord. ||1||" (Dhanaasree, Ang 663, SGGS)
ਕੇਤੇ ਪਵਣ ਪਾਣੀ ਵੈਸੰਤਰ ਕੇਤੇ ਕਾਨ ਮਹੇਸ ॥ ਕੇਤੇ ਬਰਮੇ ਘਾੜਤਿ ਘੜੀਅਹਿ ਰੂਪ ਰੰਗ ਕੇ ਵੇਸ ॥
"So many winds, waters and fires; so many Krishnas and Shivas. So many Brahmas, fashioning forms of great beauty, adorned and dressed in many colours." (Ang 7, SGGS)
ਵਿਸਮਾਦੁ ਨਾਦ ਵਿਸਮਾਦੁ ਵੇਦ ॥
“Wondrous is the sound, wondrous is the wisdom…” (Aasa Di Vaar, Ang 463, SGGS)
Wonder and ecstasy are expressed at the cosmic order and its mystery full of Divinely appointed system. The salok mentioned above from Aasa Di Vaar concludes with: 
ਵਿਸਮਾਦੁ ਨੇੜੈ ਵਿਸਮਾਦੁ ਦੂਰਿ ॥ ਵਿਸਮਾਦੁ ਦੇਖੈ ਹਾਜਰਾ ਹਜੂਰਿ ॥ ਵੇਖਿ ਵਿਡਾਣੁ ਰਹਿਆ ਵਿਸਮਾਦੁ ॥ ਨਾਨਕ ਬੁਝਣੁ ਪੂਰੈ ਭਾਗਿ ॥1॥
“Wonderful is closeness, wonderful is distance. How wonderful to behold the Lord, ever-present here. Beholding His wonders, I am wonder-struck. O Nanak, those who understand this are blessed with perfect destiny. ||1|| (Aasa, Ang 464, SGGS) 
Following on Guru Ji says in the next Salokh in Aasa Di Vaar:
ਭੈ ਵਿਚਿ ਪਵਣੁ ਵਹੈ ਸਦਵਾਉ ॥ ਭੈ ਵਿਚਿ ਚਲਹਿ ਲਖ ਦਰੀਆਉ ॥
"In the Lord’s fear, the wind and breezes ever blow. In the Lord’s fear, thousands of rivers flow."
(Aasa, Ang 464, SGGS)
Gurbani here expresses wonder at the cosmic ‘fear’ under which the universe operates in obedience of the Divine Law, which the Divine Creator alone is exempt from.
In Japji Sahib, and shabads throughout Sri Guru Granth Sahib Ji, one prominent theme and subject is the expresses wonder at the cosmic order. In the 16th Pauree (Stanza) of Japji Sahib, it conveys wonder at the limitlessness of space:
ਕੇਤਾ ਤਾਣੁ ਸੁਆਲਿਹੁ ਰੂਪੁ ॥ ਕੇਤੀ ਦਾਤਿ ਜਾਣੈ ਕੌਣੁ ਕੂਤੁ ॥ਕੀਤਾ ਪਸਾਉ ਏਕੋ ਕਵਾਉ ॥ ਤਿਸ ਤੇ ਹੋਏ ਲਖ ਦਰੀਆਉ ॥ ਕੁਦਰਤਿ ਕਵਣ ਕਹਾ ਵੀਚਾਰੁ ॥ ਵਾਰਿਆ ਨ ਜਾਵਾ ਏਕ ਵਾਰ ॥ ਜੋ ਤੁਧੁ ਭਾਵੈ ਸਾਈ ਭਲੀ ਕਾਰ ॥ ਤੂ ਸਦਾ ਸਲਾਮਤਿ ਨਿਰੰਕਾਰ ॥16॥
"...What power! What fascinating beauty! And what gifts! Who can know their extent? You created the vast expanse of the Universe with One Word Hundreds of thousands of rivers began to flow. How can Your Creative Potency be described? I cannot even once be a sacrifice to You. Whatever pleases You is the only good done, You, Eternal and Formless One!" ||16|| (Ang 3, SGGS) 
The17th –19th Paurees (Stanzas) of Japji Sahib, each begin with ‘Asankh’ (AsMK), meaning "Countless” is uttered in the same feeling of wonder and awe.
ਅਸੰਖ ਜਪ ਅਸੰਖ ਭਾਉ ॥ ਅਸੰਖ ਪੂਜਾ ਅਸੰਖ ਤਪ ਤਾਉ ॥
"Countless meditations, countless loves. Countless worship services, countless austere disciplines..." (Ang 3, SGGS)
The Divine Creative Being has been attributed with countless Names, for example, ‘Allah’, ‘Raam’, ‘Kudaah’, ‘Guru’, ‘Satguru’, ‘Gobind’, ‘Raam,’ ‘Nirunkaar’, ‘Gopal’etc and so on. However Gurbaani clearly states that the Creator Being has no name and is beyond our description. 
ਏਕ ਜੀਹ ਗੁਣ ਕਵਨ ਬਖਾਨੈ ॥ ਸਹਸ ਫਨੀ ਸੇਖ ਅੰਤੁ ਨ ਜਾਨੈ ॥ ਨਵਤਨ ਨਾਮ ਜਪੈ ਦਿਨੁ ਰਾਤੀ ਇਕੁ ਗੁਣੁ ਨਾਹੀ ਪ੍ਰਭ ਕਹਿ ਸੰਗਾ ॥16॥
"Even the thousand-headed serpent does not know Your limit. One may chant new names for You day and night, but even so, O God, no one can describe even one of Your Glorious Virtues. ||16||" (Maaroo, Ang 1083, SGGS)
Sri Guru Gobind Singh Ji, the Tenth Nanak, says in Jaap Sahib: 
ਤਵ ਸਰਬ ਨਾਮ ਕਥੈ ਕਵਨ ਕਰਮ ਨਾਮ ਬਰਨਤ ਸੁਮਤਿ ॥1॥
“No one can tell all the Names of the Lord, who is called by special Name by the wise, according to His excellences and doings. ||1||”” (P. 2, Dasam Granth)
The Fourth Nanak, Guru Raam Daas Ji says:
ਹਰਿ ਹਰਿ ਨਾਮ ਅਸੰਖ ਹਰਿ ਹਰਿ ਕੇ ਗੁਨ ਕਥਨੁ ਨ ਜਾਹਿ ॥
"The Names of the Lord, Har, Har, are countless. The Glorious Virtues of the Lord, Har, Har, cannot be described." (Kaanrraa, Ang 1316, SGGS)
Therefore, there is no name for Vaheguru, but instead we use Vaheguru’s actions and virtues to address him and praise Him. For example ‘Hari’ means one who makes something blossom and brings life or greenery to nature. ‘Gopal’ means ‘Lord of the Universe’. Similarly, “Vaheguru” means ‘Wonderful Enlightener’ or ‘Wondrous Lord’. ‘Raam’ means “All-Pervading’. ‘Shiv’ (‘Shiva’) means ‘embodiment of goodness’ (kilAwx-srUp). 
ਸੁਰਗ ਪਇਆਲ ਮਿਰਤ ਭੂਅ ਮੰਡਲ ਸਰਬ ਸਮਾਨੋ ਏਕੈ ਓਹੀ ॥ ਸਿਵ ਸਿਵ ਕਰਤ ਸਗਲ ਕਰ ਜੋਰਹਿ ਸਰਬ ਮਇਆ ਠਾਕੁਰ ਤੇਰੀ ਦੋਹੀ ॥1॥
"In the heavenly paradise, in the nether regions of the underworld, on the planet earth and throughout the galaxies, the One Lord is pervading everywhere. Everyone calls upon You with their palms pressed together, saying, "Shiva, Shiva" (meaning ‘the Giver of goodness and peace’). O Merciful Lord and Master, everyone cries out for Your Help. ||1||" (Gaurree, Ang 207, SGGS)
ਗੁਰੂ ਸਿਖੁ ਸਿਖੁ ਗੁਰੂ ਹੈ ਏਕੋ ਗੁਰ ਉਪਦੇਸੁ ਚਲਾਏ ॥ ਰਾਮ ਨਾਮ ਮੰਤੁ ਹਿਰਦੈ ਦੇਵੈ ਨਾਨਕ ਮਿਲਣੁ ਸੁਭਾਏ ॥8॥2॥9॥
"The Guru's Sikh, and the Sikh's Guru, are one and the same; both spread the Guru's Teachings. The Mantar of Raam Naam, the Lord's Name is enshrined within the heart, O Nanak, and we merge with the Lord so easily. ||8||2||9||" (Aasa, Ang 444, SGGS)
Gurbani is given to us so that we can attain true Spiritual Understanding. For the specific purpose of Naam Jap, Guru Nanak Sahib Ji gave us a very short and sweet, a four-syllable word ‘Va-he-gu-ru’ as the Gurmantar, which is to be repeated or meditated upon day and night while eating, walking, working, standing, sitting, talking, etc. 
ਸਾਸਿ ਸਾਸਿ ਸਿਮਰਹੁ ਗੋਬਿੰਦ ॥ ਮਨ ਅੰਤਰ ਕੀ ਉਤਰੈ ਚਿੰਦ ॥
"With each and every breath, meditate in remembrance on the Lord of the Universe, and the anxiety within your mind shall depart." (Gaurree, Ang 295, SGGS)
ਸੋ ਪ੍ਰਭੁ ਨੇਰੈ ਹੂ ਤੇ ਨੇਰੈ ॥ ਸਿਮਰਿ ਧਿਆਇ ਗਾਇ ਗੁਨ ਗੋਬਿੰਦ ਦਿਨੁ ਰੈਨਿ ਸਾਝ ਸਵੇਰੈ ॥1॥ ਰਹਾਉ ॥
"Vaheguru is the nearest of the near. Remember Him, meditate on Him, and sing the Glorious Praises of the Lord of the Universe, day and night, evening and morning. ||1||Pause||" (Devgandhaaree, Ang 530, SGGS)
Where does this one Word of Shabad come from? Although it is mentioned throughout Guru Granth Sahib Ji in various names as discussed above, the full form of this Mantar, ‘Vaheguru’, was revealed by the enlightened Bhattas (Bards) in their Bani. It was also mentioned in the writings of Bhai Gurdaas Ji, the contemporary and maternal uncle of Guru Arjan Dev Ji, who also was the scriber of the ‘Pothi Sahib’. 

ਵਾਹਿਗੁਰੂ, ਵਾਹਿਗੁਰੂ, ਵਾਹਿਗੁਰੂ, ਵਾਹਿ ਜੀਉ ॥ ਕਵਲ ਨੈਨ, ਮਧੁਰ ਬੈਨ, ਕੋਟਿ ਸੈਨ ਸੰਗ ਸੋਭ, ਕਹਤ ਮਾ ਜਸੋਦ ਜਿਸਹਿ, ਦਹੀ ਭਾਤੁ ਖਾਹਿ ਜੀਉ ॥ ਦੇਖਿ ਰੂਪੁ, ਅਤਿ ਅਨੂਪੁ, ਮੋਹ ਮਹਾ ਮਗ ਭਈ, ਕਿੰਕਨੀ ਸਬਦ ਝਨਤਕਾਰ ਖੇਲੁ ਪਾਹਿ ਜੀਉ ॥ ਕਾਲ ਕਲਮ ਹੁਕਮੁ ਹਾਥਿ, ਕਹਹੁ ਕਉਨੁ ਮੇਟਿ ਸਕੈ, ਈਸੁ ਬੰਮ੍ਹ, ਗ੍ਹਾਨੁ ਧ੍ਹਾਨੁ ਧਰਤ ਹੀਐ ਚਾਹਿ ਜੀਉ ॥ ਸਤਿ ਸਾਚੁ ਸ੍ਰੀ ਨਿਵਾਸੁ, ਆਦਿ ਪੁਰਖੁ ਸਦਾ ਤੁਹੀ, ਵਾਹਿਗੁਰੂ, ਵਾਹਿਗੁਰੂ, ਵਾਹਿਗੁਰੂ, ਵਾਹਿ ਜੀਉ ॥1॥6॥ 
“”Vaheguru”, “Vaheguru”, “Vaaheguru”, “Vaahe Jee-o”, Wow! Wow! O Beloved! I am a sacrifice! You are lotus-eyed, with sweet speech, exalted and embellished with millions of companions. (For me it is You who) Mother Yashoda invited and said, “O son (come), eat yoghurt and rice.” Gazing upon Your supremely beautiful form, and hearing the musical sounds of Your silver bells tinkling, (Mother Yashoda) was intoxicated with delight. (O person!) Death's pen and command are in Your hands. Tell me, who can erase it? Shiva and Brahma yearn to enshrine Your spiritual wisdom in their hearts. O Vaheguru, You are forever True, the Home of Excellence, the Primal Supreme Being. “Vaheguru”, “Vaheguru”, “Vaheguru”, “Vaahe Jee-o”. ||1||6||” (Ang 1402, SGGS)
ਕੀਆ ਖੇਲੁ ਬਡ ਮੇਲੁ ਤਮਾਸਾ ਵਾਹਿਗੁਰੂ ਤੇਰੀ ਸਭ ਰਚਨਾ ॥ ਤੂ ਜਲਿ ਥਲਿ ਗਗਨਿ ਪਯਾਲਿ ਪੂਰਿ ਰਹ੍ਹਾ ਅੰਮ੍ਰਿਤ ਤੇ ਮੀਠੇ ਜਾ ਕੇ ਬਚਨਾ ॥ ਮਾਨਹਿ ਬ੍ਰਹਮਾਦਿਕ ਰੁਦ੍ਰਾਦਿਕ ਕਾਲ ਕਾ ਕਾਲੁ ਨਿਰੰਜਨ ਜਚਨਾ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਪਾਈਐ ਪਰਮਾਰਥੁ ਸਤਸੰਗਤਿ ਸੇਤੀ ਮਨੁ ਖਚਨਾ ॥ ਕੀਆ ਖੇਲੁ ਬਡ ਮੇਲੁ ਤਮਾਸਾ ਵਾਹਗੁਰੂ ਤੇਰੀ ਸਭ ਰਚਨਾ ॥3॥13॥42॥
"You have formed and created this play, this great game; O “Vaheguru”, this is all Your creation. 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 “Vaheguru”, this is all Your making. ||3||13||42||" (Ang 1403, SGGS)
ਸੇਵਕ ਕੈ ਭਰਪੂਰ ਜੁਗੁ ਜੁਗੁ ਵਾਹਗੁਰੂ ਤੇਰਾ ਸਭੁ ਸਦਕਾ ॥ ਨਿਰੰਕਾਰੁ ਪ੍ਰਭੁ ਸਦਾ ਸਲਾਮਤਿ ਕਹਿ ਨ ਸਕੈ ਕੋਊ ਤੂ ਕਦ ਕਾ ॥ ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਸਿਰੇ ਤੈ ਅਗਨਤ ਤਿਨ ਕਉ ਮੋਹੁ ਭਯਾ ਮਨ ਮਦ ਕਾ ॥ ਚਵਰਾਸੀਹ ਲਖ ਜੋਨਿ ਉਪਾਈ ਰਿਜਕੁ ਦੀਆ ਸਭ ਹੂ ਕਉ ਤਦ ਕਾ ॥ ਸੇਵਕ ਕੈ ਭਰਪੂਰ ਜੁਗੁ ਜੁਗੁ ਵਾਹਗੁਰੂ ਤੇਰਾ ਸਭੁ ਸਦਕਾ ॥1॥11॥
"Your servants are totally fulfilled, throughout the ages; O "Vaheguru", it is all You, forever. O Formless Lord God, You are eternally intact; no one can say how You came into being. You created countless Brahmas and Vishnus; their minds were intoxicated with emotional attachment. You created the 8.4 million species of beings, and provide for their sustanance. Your servants are totally fulfilled, throughout the ages; O "Vaheguru", it is all You, forever. ||1||11||" (Ang 1403, SGGS)
Throughout Gurbani, Guru Ji instructs us to meditate and chant on the ‘Guru’ (referring to God), and to praise the ‘Guru’. Therefore, the Bhatts, did not reveal a new message from Guru Nanak Sahib Ji. 
ਅਹੰ ਤੋਰੋ ਮੁਖੁ ਜੋਰੋ ॥ ਗੁਰੁ ਗੁਰੁ ਕਰਤ ਮਨੁ ਲੋਰੋ ॥ ਪ੍ਰਿਅ ਪ੍ਰੀਤਿ ਪਿਆਰੋ ਮੋਰੋ ॥1॥ ਰਹਾਉ ॥
"Give up your ego, and turn your face to Vaheguru. Let your yearning mind call out, ""Guru, Guru"". My Beloved is the Lover of Love. ||1||Pause||" (Kaanrraa, Ang 1306, SGGS) 
ਗੁਰੂ ਗੁਰੂ ਜਪਿ ਮੀਤ ਹਮਾਰੇ ॥ ਮੁਖ ਊਜਲ ਹੋਵਹਿ ਦਰਬਾਰੇ ॥1॥ ਰਹਾਉ ॥
"Chant and meditate: “Guru, Guru”, O my friend. Your face shall be radiant in the Court of the Lord. ||1||Pause||" (Gaurree, Ang 190, SGGS)
ਵੇਮੁਹਤਾਜਾ ਵੇਪਰਵਾਹੁ ॥ ਨਾਨਕ ਦਾਸ ਕਹਹੁ ਗੁਰ ਵਾਹੁ ॥4॥21॥
"The Lord is absolutely independent, and totally care-free; O servant Nanak, chant “Gur Vaahu” (Wondrous Guru). ||4||21||" (Aasa, Ang 376, SGGS)
For a deeper understanding of the word “Vaheguru”, we can look at its four syllables individually. These four syllables (in Gurmukhi) are "Vaavaa", "Haahaa", "Gaggaa", and "Raaraa". Guru Granth Sahib Ji reveals to us on ang (respected word for page) that these four syllables represent the Names of the One Creator Supreme Being. For example, Vaavaa represents ‘Vaasudev’, Haahaa represents ‘Hari’, Gaggaa represents ‘Gobind’, and Raaraa represents ‘Raam’. All these are different names of the same One Timeless Reality, which have been repeatedly used throughout the Gurbani; which suggests that this Mantar is not only condensed into a short and sweet form, but also very powerful! 
ਵਵੈ ਵਾਰੀ ਆਈਆ ਮੂੜੇ ਵਾਸੁਦੇਉ ਤੁਧੁ ਵੀਸਰਿਆ ॥ 
”Vavai (Vaavaa): Your turn has come, you fool, but you have forgotten Vasudev (God). This opportunity will not come again, you fool; you will fall under the power of death's messenger.” (Aasa, Ang 435, SGGS) 
ਹਾਹੈ ਹਰਿ ਕਥਾ ਬੂਝੁ ਤੂੰ ਮੂੜੇ, ਤਾ ਸਦਾ ਸੁਖੁ ਹੋਈ ॥ ਮਨਮੁਖਿ ਪੜਹਿ, ਤੇਤਾ ਦੁਖੁ ਲਾਗੈ, ਵਿਣੁ ਸਤਿਗੁਰ ਮੁਕਤਿ ਨ ਹੋਈ ॥16॥
“Hahaa: Understand the Sermon of Har (God), you fool; only then you will attain eternal peace. The more the Manmukhs (self-willed people) read, the more pain they suffer. Without the True Guru, liberation is not obtained.” (Aasa, Ang 435, SGGS). 

ਗਗੈ ਗੋਬਿਦੁ ਚਿਤਿ ਕਰਿ ਮੂੜੇ, ਗਲੀ ਕਿਨੈ ਨ ਪਾਇਆ ॥ ਗੁਰ ਕੇ ਚਰਨ ਹਿਰਦੈ ਵਸਾਇ ਮੂੜੇ, ਪਿਛਲੇ ਗੁਨਹ ਸਭ ਬਖਸਿ ਲਇਆ ॥15॥
“Gaggaa: Keep Gobind (God) in your mind, you fool; by mere words, no one has ever attained Him. Enshrine the Guru's feet (i.e. Gurbaani) within your heart, you fool, and all your past sins will be forgiven.” (Aasa, Ang 435, SGGS) 
ਰਾਰੈ ਰਾਮੁ ਚਿਤਿ ਕਰਿ ਮੂੜੇ, ਹਿਰਦੈ ਜਿਨ੍‍ ਕੈ ਰਵਿ ਰਹਿਆ ॥ ਗੁਰ ਪਰਸਾਦੀ ਜਿਨ੍‍ੀ ਰਾਮੁ ਪਛਾਤਾ, ਨਿਰਗੁਣ ਰਾਮੁ ਤਿਨ੍‍ੀ ਬੂਝਿ ਲਹਿਆ ॥17॥
”Raaraa: Centre your consciousness on Raam (God), you fool; abide with those whose hearts are filled with Him. By Guru's Grace, those who recognise Him, understand the Absolute Being.” (Aasa, Ang 435, SGGS). 
Therefore joining the word letters and syllables, which form to make the word “Vaheguru” represents four Names attributed to the One Creator Supreme Being into one word, which means “Wondrous Guru” or “Wondrous Dispeller of Darkness”. Bhai Gurdaas Ji says in his poetry:
ਵਾਹਿਗੁਰੂ ਗੁਰ ਸ਼ਬਦ ਲੈ ਪਿਰਮ ਪਿਆਲਾ ਚੁਪ ਚਲੋਲਾ॥ 
"The Guru's word he receives is "Vaheguru", the wondrous Lord, and remains silently immersed in delight.” 
(Vaar 4, Bhai Gurdaas Ji, Contemporary of Guru Arjan Dev Ji)
Bhai Gurdaas Ji ‘re-emphasises’ Guru Nanak Sahib Ji’s Mantar, which he blessed the Sikhs with. The Mantar, which is recorded in Gurbani and also bestowed upon Sikhs by the Panj Piaare:
ਵਾਹਿਗੁਰੂ ਗੁਰੂ ਮੰਤ੍ਰ ਹੈ ਜਪ ਹਉਮੈਂ ਖੋਈ ॥ ਆਪ ਗਵਾਏ ਆਪ ਹੈ ਗੁਣ ਗੁਣੀ ਪਰੋਈ ॥13॥
"The Gurmantar is "Vaheguru", through reciting which erases egotism. Losing egotism and merging into the qualities of the supreme Lord, he himself becomes full of qualities." 
(Vaar 13, Bhai Gurdaas Ji, Contemporary of Guru Arjan Dev Ji)
Knowing the meaning of the Mantar is very helpful when one is concentrating on it. Then the person will know when they reach the goal, which the Mantar is supposed to produce within them. The word ‘Vaheguru’ (Wondrous Lord) implies that the Mantar is essentially meant for praising the One Creator Supreme Being through chanting, Keertan, or Naam Simran with each and every swaas (life breaths) as taught by the Guru-roop Panj Piaare.
ਹਮਰੇ ਜਗਜੀਵਨ ਹਰਿ ਪ੍ਰਾਨ ॥ ਹਰਿ ਊਤਮੁ ਰਿਦ ਅੰਤਰਿ ਭਾਇਓ ਗੁਰਿ ਮੰਤੁ ਦੀਓ ਹਰਿ ਕਾਨ ॥1॥ ਰਹਾਉ ॥
“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||” (Prabhaatee, Ang 1335, SGGS)
ਬੀਜ ਮੰਤ੍ਰੁ ਹਰਿ ਕੀਰਤਨੁ ਗਾਉ ॥ ਆਗੈ ਮਿਲੀ ਨਿਥਾਵੇ ਥਾਉ ॥ ਗੁਰ ਪੂਰੇ ਕੀ ਚਰਣੀ ਲਾਗੁ ॥ ਜਨਮ ਜਨਮ ਕਾ ਸੋਇਆ ਜਾਗੁ ॥1॥
"Sing the Kirtan of the Lord's Praises, and the Beej Mantra, the Seed Mantra. Even the homeless find a home in the world hereafter. Fall at the feet of the Perfect Guru; you have slept for so many incarnations. Wake up! ||1||" (Raamkalee, Ang 891, SGGS)
A spiritual Christian girl used to study with me at Sixth Form (grade). She said every time she sees a beautiful flower or tree she praises the God by saying “You are Wonderful! You are Amazing! Wonderful Lord”. I smiled and said that is wonderful to hear. I explained that similarly Sikhs are instructed by our Guru to say ‘Vaheguru’. Explaining what Vaheguru meant she smiled and realised the beauty of Word. ‘Vaheguru’ being the Gurmantar of the Sikhs, there is no doubt about this. A Sikh day and night remains in the awe and wonder of the Dispeller of darkness, the Guru, and chants ‘Vaa-He-Gu-Roo’ with each breath realising the beauty of the Lord within and around them. The Guru’s instructions are reemphasised in the Rehatnaama of Bhai Desa Singh Ji, a contemporary of Guru Gobind Singh Ji:
ਵਾਹਿਗੁਰੂ ਨਿਤ ਬਚਨ ਉਚਾਰੇ ॥ ਵਾਹਿਗੁਰੂ ਕੋ ਹਿਰਦੈ ਧਾਰੈ ॥
“He/she repeats the True Name of 'Vaheguru' daily. He/she enshrines Vaheguru in his heart.” (Rehatnaama Bhai Desa Singh)

Manvir Singh Khalsa can be reached at manvir_singh_khalsa@yahoo.co.uk


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## Archived_Member16 (Sep 2, 2005)

*Re: "Vaheguru Gurmantar Hai ..."*

*This Shabad is by Bhai Gurdaas Ji in Vaars Bhai Gurdaas on Pannaa 1 *

siqjug siqgur vwsdyv vwvw ivSnw nwm jpwvY]
duAwpr siqgur hrIikRSn hwhw hir hir nwm iDAwvY]
qRyqy siqgur rwm jI rwrw rwm jpy suK pwvY]
kiljug nwnk gur goibMd ggw goivMd nwm jpwvY]
cwry jwgy chu jugI pMcwiex ivc jwie smwvY]
cwroN ACr iek kr vwihgurU jp mMqR jpwvY]
jhW qy aupijAw iPr qhW smwvY ]ôù]ñ]

sath*i*j*u*g sath*i*g*u*r v*aa*sadh*ae*v v*aa*v*aa* v*i*shan*aa* n*aa*m jap*aa*v*ai*||
dh*u**aa*par sath*i*g*u*r har*ee*kr*i*shan h*aa*h*aa* har har n*aa*m dhh*i**aa*v*ai*||
thr*ae*th*ae* sath*i*g*u*r r*aa*m j*ee* r*aa*r*aa* r*aa*m jap*ae* s*u*kh p*aa*v*ai*||
kal*i*j*u*g n*aa*nak g*u*r g*o*b*i*(n)dh gag*aa* g*o*v*i*(n)dh n*aa*m jap*aa*v*ai*||
ch*aa*r*ae* j*aa*g*ae* chah*u* j*u*g*ee* pa(n)ch*aa*e*i*n v*i*ch j*aa*e sam*aa*v*ai*||
ch*aa*r*o*(n) ashhar e*i*k kar v*aa*h*i*g*u*r*oo* jap ma(n)thr jap*aa*v*ai*||
jeh*aa(n)* th*ae* o*u*paj*i**aa* f*i*r theh*aa(n)* sam*aa*v*ai* ||aa||a||

_In Satyug, Visnu in the form of Vasudev is said to have incarnated and ‘V’ Of Vahiguru reminds of Visnu.
The true Guru of dvapar is said to be Harikrsna and ‘H’ of Vahiguru reminds of Hari.
In the the treta was Ram and ‘R’ of Vahiguru tells that rembering Ram will produce joy and happiness.
In kalijug, Gobind is in the form of Nanak and ‘G’ of Vahiguru gets Govind recited.
The recitations o f all the four ages subsume in Panchayan i.e. in the soul of the common man.
When joining four letters Vahiguru is remembered,
The jiv merges again in its origin.
_


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## Archived_member2 (Sep 3, 2005)

Satsriakal to all and Soul Jyot Ji!

I am surprised why our Gurus have kept this secret.

It would be interesting to know why these writers have disclosed this secret.

I am little confused. Should I trust the writings of my Gurus or these writers?

Don't you think that our Gurus could write about this Gurumantar when they wanted it? 

The word Gurumantar occurs many times in Sri Guru Granth Sahib Ji. Sometimes it is indicating  to God Names like Hari but not Vaheguru as Gurumantar.

Is Sri Guru Granth Sahib Ji not the complete Guru? Many writers go on adding what our Gurus perhaps forgot to write, in their view? Sometimes the writers claim that our Gurus did not write all what they told. This is their duty to document now that what they talked all about.

I am thrilled what all may be found from our Gurus.


Balbir Singh


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## Gyani Jarnail Singh (Sep 3, 2005)

siqjug siqgur vwsdyv vwvw ivSnw nwm jpwvY]
duAwpr siqgur hrIikRSn hwhw hir hir nwm iDAwvY]
qRyqy siqgur rwm jI rwrw rwm jpy suK pwvY]
kiljug nwnk gur goibMd ggw goivMd nwm jpwvY]
cwry jwgy chu jugI pMcwiex ivc jwie smwvY]
cwroN ACr iek kr vwihgurU jp mMqR jpwvY]
jhW qy aupijAw iPr qhW smwvY ]ôù]ñ]


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## Archived_member2 (Sep 3, 2005)

Pray Truth for all and say Satsriakal!

Congratulations to all Sikhs of Kaljug. They have come to know Gurumantar 'Vaheguru' from Bhai Gurdas Ji.

As per Bhai Gurdas Ji the explanation of the lines from his hymn, as referred, is this. 

'V', the first letter of Vaheguru, is for Vasudev the incarnation of Vishnu.

'H', the second letter of Vaheguru, is for Hari another incarnation of Vishnu.

'R', the third letter of Vaheguru, is for Ram who is again the incarnation of Vishnu.

'G', the fourth letter of Vaheguru, is for Gobind who is also the incarnation of Vishnu.

Guru Gobind Singh Ji has described twenty-four Avatars of Vishnu.

Bhai Gurdas Ji is saying that Vaheguru is the combination of the four Avatars of Vishnu.

Vaheguru, according to Bhai Gurdas Ji, are only four incarnations of Vishnu?

I feel that my Vaheguru is sooooo much, actually unaccountable.

--------------

The last lines of the above verse from Bhai Gurdas Ji are these.

cwroN ACr iek kr vwihgurU jp mMqR jpwvY]
jhW qy aupijAw iPr qhW smwvY ]ôù]ñ]


chaaro(n) ashhar eik kar vaahiguroo jap ma(n)thr japaavai||
jehaa(n) thae oupajiaa fir thehaa(n) samaavai ||aa||a||


When joining four letters Vahiguru is remembered,
The jiv merges again in its origin.

Bhai Gurdas Ji made it so easy for Sikhs.

He might be feeling like a smart Guru when he gave away this secret through his writings. Strange is why our Gurus did not include those in Sri Guru Granth Sahib Ji. 

Can anybody explain why Our Gurus found it differently? 

jug mwih nwmu dulµBu hY gurmuiK pwieAw jwie ]
"jug maahi naam dulambh hai gurmukh paa-i-aa jaa-ay." SGGS Ang 490

--------------

Is it a riddle why our Gurus sang such verses?

rwm nwmu dulBu hY BweI ]
"raam naam dulabh hai bhaa-ee." SGGS Ang 1129

AwKix AauKw nwnkw AwiK n jwpY AwiK ]2]
"aakhan a-ukhaa naankaa aakh na jaapai aakh. ||2|| " SGGS Ang 1240

AwKix AauKw swcw nwau ]
"aakhan a-ukhaa saachaa naa-o." SGGS Ang 349

iesu jg mih nwmu AlBu hY gurmuiK vsY min Awie ]
"is jag meh naam alabh hai gurmukh vasai man aa-ay." SGGS Ang 644

Our Gurus sang. In this word Naam is difficult, from Gurmukh it transcends to dwell in man.

Isn't it a wonder? Many have found Gurumantar in writings of Bhai Gurdas Ji.


Balbir Singh


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## Gyani Jarnail Singh (Sep 4, 2005)

Bhai Gurdass Ji is a POET and The Greatest Sikh SCHOLAR. He was also a Brahmgiani who was honoured by Guru Arjun Ji sahib to be the SCRIBE of the AAD Granth Ji..a very rare HONOUR indeed. This rare honour went to Bhai mani Singh another great Scholar who was chosen by Guru Gobind Singh Ji to SCRIBE the GURU GRANTH JI SAHIB.

Poets have poetic license..and they use thsi to explain concepts and such. In thsi paurree Bhai Gurdass Ji si attempting to answer the "question" ..WHERE DID the WORD WAHEGURU come from ?  I should know because my Gurbani students frequently put such questions to me..where did Guru nanak ji get his and this concept from ?/ Where did the EK Oankar come from....where did the reincarnation theory, the 84 lakh joons theory came from ??  Amswering each as..I DONT KNOW...or IT came from SACH KHAND..is a weak answer.

Vishnu is a concept that predates Sikhe and Gurmat...Vishnu is a Incomplete entity..and WAHEGURU is a COMPLETE ENTITY as Gurmatt is. Bhai Gurdass Ji using his poetic license is attempting to link the precedent to the present as one unbroken chain...nothing more nothing less.  Just because Bhai Sahib jee "rationalises" the "supposed" origin of Waheguru doesnt make it any MORE "easier" than what gurbani tells us in..other Panktess that it is DURLABH, IMPOSSIBLE to ATTAIN..etc etc..difficult to explain..etc etc.

In another Paurree Bhai Gurdass Ji also says that the SATNAM is also a mnatar that Guru nanak ji japiyaa...but not every word can be rationalised..thus this word is not "explained away" like waheguru...
It is nearly IMPOSSIBLE for EVERY SINGLE WORD in Gurmatt and Gurbani to be 100% ORIGINAL....Guru ji modified PUNJABI SCRIPT into GURMUKHI to write Gurbani....Guru Ji modified many other things from Hinduism/Islam/etc etc towards GURMATT. Muslims were Parying to ALLAH long before our Gurus....so are we saying we "become" Muslims IF we PRAY ??..or that ALLAH  word cannot be used by us ??

Lets not read too much into this..

WAHEGURU is the GURMANTAR and this GURMANTAR is Given to AMRITDHAREES by the PANJ PIYARAS.  THIS is an undeniable FACT..and cannot be DENIED...because GURU GOBIND SINGH JI himself gave this right to the Guru Khalsa panth. At present EVERY AMRITDHAREE KHALSA must get this GURMANTAR from the PUNJ ONLY..and no one else.

Jarnail Singh


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## Archived_member2 (Sep 4, 2005)

Satsriakal to all and Gyani Jarnail Singh Ji!

You wrote about Bhai Gurdas Ji "He was also a Brahmgiani." 
Was he awarded with this degree and by whom? Please enlighten me.

You wrote about the answers asked from your students "I should know because my Gurbani students frequently put such questions to me . . ."
Should we long for spiritual Gyan so that we can teach?

Your truthful words are "Just because Bhai Sahib jee "rationalises" the "supposed" origin of Waheguru doesnt make it any MORE "easier" than what gurbani tells us in..other Panktess that it is DURLABH, IMPOSSIBLE to ATTAIN..etc etc..difficult to explain..etc etc."
What is this? That is missing even after studying and becoming expert of scriptures.

I cannot imagine that even after Bhai Gurdas Ji's writings came in limelight, our Gurus suggested Vaheguru as Gurumantar.

Thanks for reference from Bhai Gurdas Ji. I read this for the first time meditatively. 
Why did you write "Lets not read too much into this.."

In the last paragraph you mentioned "WAHEGURU is the GURMANTAR and this GURMANTAR is Given to AMRITDHAREES by the PANJ PIYARAS. THIS is an undeniable FACT..and cannot be DENIED"

This is a fact too.
A Sikh (learner) visits Panj Pyaras to become Amritdhaaree. It is interesting to note that he has the knowledge and information already he is going to receive.



Balbir Singh


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## drkhalsa (Sep 4, 2005)

This is a fact too.


> A Sikh (learner) visits Panj Pyaras to become Amritdhaaree. It is interesting to note that
> 
> he has the knowledge and information already he is going to receive.


 
Dear Balbir Singh ji

just wondering when you said the above quoted , i to once thought over it but could not get any answer but if you think that taht this is what one gets at ceremony of amrit taking tahen what actually he gets at the ceremonay kindly give your views


Jatinder Singh


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## Gyani Jarnail Singh (Sep 14, 2005)

Waheguru ji ka khalsa waheguru ji ki fateh.

Veer Ji Balbir Singh Ji has brought up an interesting point.
He says that a person goes to the Panj with "information" he already has.

I beleive Veer ji is referring to WAHEGURU GURMANTAR.  Nearly everyone has 'heard" the word WAHEGURU...even if one is NOT an Amrtidharee. I had known about this word since i was FIVE but I only took Amrit at age 55...so DID the PANJ give me "knowledge" that i already had for 50 years ??

The answer is NO.  I "knew" the WORD WAHEGURU....for 50 years..BUT it was given to me as a GURMANTAR by the FIVE, when I chhak Amrit.

Anybody can know the WORD Waheguru, hear it, read it, know about it...BUT ONLY the PANJ can give it to an AMRITDHAREE during the Amrit Sanchaar.  Then ONLY does it become the GURMANTAR....as a NIGURRA ( without Guru) cannot have a GURMANTAR.

A Medical student may go into the examination Hall with all the "information" he needs to be a doctor...BUT unless He PASSES the EXAMINATION and is awarded a MEDICAL DEGREE...all that INFORMATION is of NO USE to him. He cannot PRACTISE as a Doctor....UNTIL he is awarded the DEGREE...by the Examination Board of the University.

Similarly a SIKH may have all the knowledge, all the gurbani, etc etc..He is a NIGURA until he appears before the PUNJ, takes Amrit, and gets the GURMANTAR.

Jarnail Singh


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## rosethorne (Sep 16, 2005)

Sat Sri Akal, 
                 Gyaniji said very true.  A Sikh knows the gurumantar only when he chak amrit. The only word has no powers. But the Amrit Has. Jagrit Waheguru is there with Amrit.


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## Archived_member2 (Sep 20, 2005)

Satsriakal to all and Gyani Jarnail Singh Ji!
Veer Ji!

Is Amrit Ceremony like receiving the title of Amritdhaaree?

--------------

rosethrone Ji!

You wrote "The only word has no powers. But the Amrit Has. Jagrit Waheguru is there with Amrit."

I feel that Vaheguru is Jagrit everywhere, at all times and in all, not only in Amrit.


Balbir Singh


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## rosethorne (Sep 30, 2005)

WJKK
WJKF
Dear balbir singhji, I'm with my small brain can say that with AMRIT only we can become a true gursikh. Not only Waheguru but so many words are known in to meditate with. I mean to say that the only WORD has no powers that is true surely. Without surrender to true WE cannot achieve the naam. Waheguru Nirankaar hai without any argue but how can he be sahai to us, Without surrender to Guru it will not. This salok will enlight all the minds that what is Naam or Waheguru.


isrIrwgu mhlw 4 ] gux gwvw gux ivQrw gux bolI myrI mwie ] gurmuiK sjxu guxkwrIAw
imil sjx hir gux gwie ] hIrY hIru imil byiDAw rMig clUlY nwie ]1] myry goivMdw gux gwvw iqRpiq min hoie ] AMqir ipAws hir nwm kI guru quis imlwvY soie ]1] rhwau ] mnu rMghu vfBwgIho guru quTw kry pswau ] guru nwmu idRVwey rMg isau hau siqgur kY bil jwau ] ibnu siqgur hir nwmu n lBeI lK kotI krm kmwau ]2] ibnu Bwgw siqguru nw imlY Gir bYiTAw inkit inq pwis ] AMqir AigAwn duKu Brmu hY ivic pVdw dUir peIAwis ] ibnu siqgur Byty kMcnu nw QIAY mnmuKu lohu bUfw byVI pwis ]3] siqguru boihQu hir nwv hY ikqu ibiD ciVAw jwie ] siqgur kY BwxY jo clY ivic boihQ bYTw Awie ] DMnu DMnu vfBwgI nwnkw ijnw siqguru ley imlwie ]4]3]67]



SIREE RAAG, FOURTH MEHL: I sing His Glories, I describe His Glories, I speak of His Glories, O my mother. The Gurmukhs, my spiritual friends, bestow virtue. Meeting with my spiritual friends, I sing the Glorious Praises of the Lord. The Diamond of the Guru has pierced the diamond of my mind, which is now dyed in the deep crimson color of the Name. || 1 || O my Lord of the Universe, singing Your Glorious Praises, my mind is satisfied. Within me is the thirst for the Lord's Name; may the Guru, in His Pleasure, grant it to me. || 1 || Pause || Let your minds be imbued with His Love, O blessed and fortunate ones. By His Pleasure, the Guru bestows His Gifts. The Guru has lovingly implanted the Naam, the Name of the Lord, within me; I am a sacrifice to the True Guru. Without the True Guru, the Name of the Lord is not found, even though people may perform hundreds of thousands, even millions of rituals. || 2 || Without destiny, the True Guru is not found, even though He sits within the home of our own inner being, always near and close at hand. There is ignorance within, and the pain of doubt, like a separating screen. Without meeting with the True Guru, no one is transformed into gold. The self-willed manmukh sinks like iron, while the boat is very close. || 3 || The Boat of the True Guru is the Name of the Lord. How can we climb on board? One who walks in harmony with the True Guru's Will comes to sit in this Boat. Blessed, blessed are those very fortunate ones, O Nanak, who are united with the Lord through the True Guru. || 4 || 3 || 67 || 













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## rosethorne (Sep 30, 2005)

WJKK
WJKF

      Dear Gursikhs, I really don't know why there is controvesy about AMRIT. Waheguru is a word that we accepted as Gurumantar was actually given first in Bhattan di bani to Guru Saheb But the AMRIT is given to the sikhs by HIMSELF and we are letting it lightly and always fabricate it by our own wish. May AKAL Sahai hove !!!


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