Hinduism Gayatri Mantra

[findingmyway]

I think chanting may be a mistranslation. A more appropriate English translation is probably following as this includes not only singing the shabad but taking heed of its message and incorporating that into your life. Many times in Gurbani mere recitation has been condemned as unless you are acting on the message, the message falls on deaf ears. This is not an outright rejection of repeating shabads or prayers as that can have a beneficial effect on controlling the mind but only if you are learning from it at the same time.

 

[Archived_member14]

Dear Jasnoor,


I looked into this thread and was tempted to respond, but dropped the idea at first. But then I visited a particular Buddhist discussion list and by coincidence, came upon one discussion about chanting. It took me a while to decide whether or not I should come back here with what I read there…

I hope no one minds the part in the below where the reference is made to other religions.

The poster quoted the article from another place. I am not in complete agreement with the conclusions and have therefore not cited the whole article. Members here may however find some ideas relevant, but I’ll add my own comments at the end.

Quote:
The Practice of Chanting in Buddhism - Bhikkhu Dhammasami

Chanting is very common to any religion. Buddhism is no exception in this
regard. However, the aim and purpose of chanting is different from one religion
to another. Buddhism is unique in that it does not consider chanting to be prayer.

The Buddha in many ways has shown us to have confidence in our own action and
its results, and thereby encouraged us to depend on no one but ourselves. This
in fact is the sum and substance of His last message in the Mahaparinibbana
Sutta. One of the passages in this discourse reads: "Ananda, be dependent on
yourself, take refuge in yourself and not in others, by this mean be dependent
on the Dhamma, go for refuge to the Dhamma -- the righteous principles".
When a Buddhist does chanting, he is not asking some one to save him from evil
nor is he hoping to be given a place in heaven as a result after he dies.
Instead, through chanting he may be learning, teaching, philosophising or
re-memorising the discourse.

Actually, in the Anguttara Nikaya there are some discourses dealing with
chanting like Dhammavihari Sutta. It mentions five categories of people who make
use of the discourses.

The first one studies it just for the sake of study without putting it into
practice or explaining it to others. He even does not reflect deeply on what he
has studied. He is known as 'Pariyatti-bahulo' who is keen on studying it alone.

The second one preaches or teaches what he has learnt from the discourses but
does not follow it himself. He is 'Pannyatti-bahulo' who is keen only on
teaching.

The third one does chanting. He philosophises about the discourses, trying all
the time to satisfy his philosophical thirst. He forgets to make use of as mode
or life. He is called 'Vitakka-bahulo' who is eager only to indulge in
philosophical aspects of the Suttas (Discourses).

The fourth one is the one who chants the discourses to make them last for a long
time in his memory. He memorises and re-memorises. Nevertheless, he does not go
further to follow it in daily life. He is 'Sajjhayaka-bahulo' who is
enthusiastic only in memorising or chanting the teachings of the Buddha, He may
even expect some magical power from chanting.

The fifth and last one is who studies the discourses, teaches them to others,
reflects on their philosophical points, chants them regularly and above all
actually practices it in daily life. He is the one the Buddha praises to be
'Dhammavihari' -- a practitioner of the Dhamma, which he has learnt from the
discourses.

Having reflected on this Sutta, it is left to us to judge ourselves to which
category we belong and why we study or chant the discourses.
I would like to dwell a bit more on chanting in general. This is, after all, an
All-night Chanting ceremony. It is nothing but right for us to be fully
convinced of what we are doing. Initially I did mention that Buddhism is unique
because it does not consider chanting to be a form of prayer.

Then why do we, Buddhists, chant?
In the olden days, before there were sufficient support materials for study like
books, translations and computers we had to memorise to learn a discourse. After
we had learnt it, we still had to chant regularly to protect it and hand it down
to future generations. If we did not recite it daily we might forget it and omit
some part of it.

The Anguttara Nikaya says that if the discourses are poorly maintained this will
lead to the disappearance of the Sasana.[1] It was so important those days to
memorise and chant it regularly. This must have definitely contributed in
developing chanting practice.

Chanting meant almost for the survival of the Dhamma itself.

Now we have sufficient support materials, why we should then be still chanting?
Is there any more reason to do this?

In the olden days, before there were sufficient support materials for study like
books, translations and computers we had to memorise to learn a discourse. After
we had learnt it, we still had to chant regularly to protect it and hand it down
to future generations. If we did not recite it daily we might forget it and omit
some part of it.

The Anguttara Nikaya says that if the discourses are poorly maintained this will
lead to the disappearance of the Sasana.[1] It was so important those days to
memorise and chant it regularly. This must have definitely contributed in
developing chanting practice.

Chanting meant almost for the survival of the Dhamma itself.

Now we have sufficient support materials, why we should then be still chanting?
Is there any more reason to do this?
<end quote>

And from the same thread this below is from the Buddha himself. However the intended audiences are monks, who are supposed to live a life away from sense pleasures and whose primary duty towards the lay followers is to teach them the Dharma.


Quote:
Bhikkhus, there are these five dangers when Dhamma is chanted with a long,
singing sound:
1. He is pleased with himself regarding that sound, (= pride)
2. others are pleased regarding that sound (they have regard for it but not for
Dhamma)
3. householders look down upon him (as music is for those who enjoy sense-pleasures)
4. while trying for accuracy of sound his concentration is broken, (he neglects the meaning of what he is chanting)
5. people coming after fall into views (by emulation) ("saying: Our teachers and
preceptors sang it thus" [Commentary] — a source of both pride and quarreling
among later generations of Buddhists).
— Vinaya Pitaka, ii. 108
<end quote>


My comment:
When people express support for chanting, what I often hear is insistence on following a form of ritualistic activity. No doubt what they go by is the perception of ‘peace’ resulting from following the particular activity. But this imo, is the big mistake and great obstacle! I realize that you speak of learning from the message, but then one must ask, “why chanting and why do it on a daily basis?”

What I understand is that in the case of any feeling of peace manifested, this more likely is a form of attachment unrecognized as such. The very fact that one is moved by apparent result to engage in a particular activity, is evidence that there is no real interest in determining what the right cause leading to corresponding right results are. The correct attitude would be one which determines whether the activity is rooted in good and when this is known, one does not mind what results follow. This stands in contrast to being motivated by apparent results (peace) and seeking out what has been conceived of as cause. One is an expression of detachment, while the other is of attachment. One is focused on understanding while the other encourages more ignorance.

This would be no different from insisting that one will drink beer because one likes it, were it not associated with an idea of developing good qualities. Visiting nightclubs and drinking beer are by comparison, a minor problem, especially given that most people will admit that they are vices. People can learn to accept their attachments and perhaps from time to time show restraint. In the case of following some ritualistic activity and being motivated by the feeling of peace however, this being a case of mistaking attachment for good / tranquility, it can only lead one into more darkness.

I would have liked to say more, but this is already quite long.

 

[spnadmin]

confused ji

A quick reply then I must go off line. The idea that chanting is ritualistic/ceremonial/mindless repetition is one direction for discussion. Another direction for discussion is whether the Sikh Gurus ever did give support to the idea of chanting or repeating mantras. it is fine to pursue either line of discussion in this thread. Both work out as an interfaith dialogs conversation. We can learn from it.

However, I am now pursuing the question of whether use of the word "chant" is a proper translation as even in the tuk I quoted below, the translator uses the word "chant" but it is not there in the Punjabi version that I can tell. So we encounter the problem of a translator's "spin." Which in turn may come from the translator's background and spiritual orientations.

ਜਨੁ ਨਾਨਕੁ ਜੀਵੈ ਨਾਮੁ ਲੈ ਹਰਿ ਦੇਵਹੁ ਸਹਜਿ ਸੁਭਾਇ ॥੫॥੨॥੩੫॥
jan naanak jeevai naam lai har dhaevahu sehaj subhaae ||5||2||35||
Servant Nanak lives by chanting the Naam. O Lord, please give it to me, in Your Natural Way. ||5||2||35||

There is nothing about chanting in the tuk. It says "Servant Nanak "takes" life in the Naam. In fact the entire translation takes the idea of the shabad in a very different direction. He continues to say, Oh Hari! (you are the jewel), be pleased and grant me bliss/sehaj.

Here the bottom line is that Guru Amar Das ji is saying: I come to life only when you, Hari, are pleased and you give me this bliss.

The word "jap" which begins the shabad Japuji Sahib can mean "repeat" -- yet it is often said to mean "chant." It can also mean "to make manifest" -- as in "make the Naam manifest, come alive so to speak, by repeating this shabad."

I am aware of the place of chanting in Buddhism and thank you for taking the time to go into detail.

More later if I am up to it. LOL :happykaur:

 

[harmanpreet singh]

This is the one I was referring to. I find the meaning is beautiful for me to chant with in the early morning. Is the mantra rejected by Sikhs because of its associations with Brahmanism and the sacred text this mantra came from? It sounds like Sikhs are very strict when it comes to rejecting other religious practices.

Jasnoor

Hi Jasnoor ,


Neither Sikh Guru s nor True Sikhs rejects anything on the basis that it belongs to other religions , everything that s written in praise of Supereme is Welcomed and appreciated .Guru sahib never claimed their teachings to be exclusive . So if you feel Peace n joy through Gayatri Mantra then its Great as per Sikhi .never base your understanding of Sikhi on the views of few narrow minded ppls .


ਅਸੰਖ ਜਪ ਅਸੰਖ ਭਾਉ ॥
Countless meditations, countless loves.

ਅਸੰਖ ਪੂਜਾ ਅਸੰਖ ਤਪ ਤਾਉ ॥
Countless worship services, countless austere disciplines.

ਅਸੰਖ ਗਰੰਥ ਮੁਖਿ ਵੇਦ ਪਾਠ ॥
Countless scriptures, and ritual recitations of the Vedas.

ਅਸੰਖ ਜੋਗ ਮਨਿ ਰਹਹਿ ਉਦ
Countless Yogis, whose minds remain detached from the world.


ਅਸੰਖ ਭਗਤ ਗੁਣ ਗਿਆਨ ਵੀਚਾਰ ॥
Countless devotees contemplate the Wisdom and Virtues of the Lord.

ਅਸੰਖ ਸਤੀ ਅਸੰਖ ਦਾਤਾਰ ॥
Countless the holy, countless the givers.

ਅਸੰਖ ਸੂਰ ਮੁਹ ਭਖ ਸਾਰ ॥
Countless heroic spiritual warriors, who bear the brunt of the attack in battle (who with their mouths eat steel).

ਅਸੰਖ ਮੋਨਿ ਲਿਵ ਲਾਇ ਤਾਰ ॥
Countless silent sages, vibrating the String of His Love.

ਕੁਦਰਤਿ ਕਵਣ ਕਹਾ ਵੀਚਾਰੁ ॥
How can Your Creative Potency be described?

ਵਾਰਿਆ ਨ ਜਾਵਾ ਏਕ ਵਾਰ ॥
I cannot even once be a sacrifice to You.

ਜੋ ਤੁਧੁ ਭਾਵੈ ਸਾਈ ਭਲੀ ਕਾਰ ॥
Whatever pleases You is the only good done,

ਤੂ ਸਦਾ ਸਲਾਮਤਿ ਨਿਰੰਕਾਰ ॥
You, Eternal and Formless One. ||17|| Guru Granth sahib ang 3


Regarding Mantras n Chanting , i love Tenth Master s Shabad "AJAAPA JAAP"

Its recited by SNATAM KAUR ,aVAILABLE ON Sikhnet Gurbani media ceter for30 minutes and on Youtube for 3 minutes

http://www.youtube.com/watch?v=MekR_p7nyc4

 

[findingmyway]

On page 24 there is a shabad describing who is a true holy man-not someone who calls themself a mullah or a qazi (or any other religious title) but someone who lives a rightful life. Here are the last 2 lines:

ਪੰਜ ਵਖਤ ਨਿਵਾਜ ਗੁਜਾਰਹਿ ਪੜਹਿ ਕਤੇਬ ਕੁਰਾਣਾ ॥
panj vakhath nivaaj gujaarehi parrehi kathaeb kuraanaa ||
You may chant your prayers five times each day; you may read the Bible and the Koran.

ਨਾਨਕੁ ਆਖੈ ਗੋਰ ਸਦੇਈ ਰਹਿਓ ਪੀਣਾ ਖਾਣਾ ॥੪॥੨੮॥
naanak aakhai gor sadhaeee rehiou peenaa khaanaa ||4||28||
Says Nanak, the grave is calling you, and now your food and drink are finished. ||4||28||


This clearly advocates against mindless recitation of prayers as despite doing namaz 5 times a day, Guru Ji asks the Qazi why he is so afraid of death.


On page 9 this translation clearly is incorrect as it doesn't make sense:
ਆਖਣਿ ਅਉਖਾ ਸਾਚਾ ਨਾਉ ॥
aakhan aoukhaa saachaa naao ||
It is so difficult to chant the True Name.


Chanting is not difficult at all as it is a recitation of words. However, following Gurbani and becoming a Gurmukh is very very difficult so if we substitute chant with follow and understand the true name to be Ik Oankar's hukam then this line makes much more sense.


If we now look at a rahao line from page 39 (remembering rahao contains the central message of the shabad and is therefore the most important part of a shabad):


ਮਨ ਮੇਰੇ ਗੁਰ ਸਰਣਿ ਆਵੈ ਤਾ ਨਿਰਮਲੁ ਹੋਇ ॥
man maerae gur saran aavai thaa niramal hoe ||
O my mind, coming to the Sanctuary of the Guru, you shall become immaculate and pure.

ਮਨਮੁਖ ਹਰਿ ਹਰਿ ਕਰਿ ਥਕੇ ਮੈਲੁ ਨ ਸਕੀ ਧੋਇ ॥੧॥ ਰਹਾਉ ॥
manamukh har har kar thhakae mail n sakee dhhoe ||1|| rehaao ||
The self-willed manmukhs have grown weary of chanting the Name of the Lord, Har, Har, but their filth cannot be removed. ||1||Pause||

The whole shabad is about how rituals of any form are not going to help and actually set a person back by increasing their ego. So keeping in the theme we can use the word chanting here as there is repetition of the word har. Basically we are being told that when we FOLLOW the Guru, we can become pure. However, a dirty mind who continually chants a name for God (here Har) gets tired as they still follow their mind.

 

[Archived_Member16]

for your consideration:


ਮਃ੫॥ ਸਿਖਹੁ ਸਬਦੁ ਪਿਆਰਿਹੋ ਜਨਮ ਮਰਨ ਕੀ ਟੇਕ ॥ ਮੁਖ ਊਜਲ ਸਦਾ ਸੁਖੀ ਨਾਨਕ ਸਿਮਰਤ ਏਕ ॥੨॥ {ਪੰਨਾ 320}
FIFTH MEHL: O Sikhs, love the Word of the Shabad; in life and death, it is our only support. Your face shall be radiant, and you shall find a lasting peace, O Nanak, remembering the One Lord in meditation.
----------------------------------------------------------------
ਮਃ੫॥ਜਿਸੁ ਸਿਮਰਤ ਸੰਕਟ ਛੁਟਹਿ ਅਨਦ ਮੰਗਲ ਬਿਸ੍ਰਾਮ ॥ ਨਾਨਕ ਜਪੀਐ ਸਦਾ ਹਰਿ ਨਿਮਖਨ ਬਿਸਰਉ ਨਾਮੁ ॥੨॥ {ਪੰਨਾ 320}
FIFTH MEHL: Remembering Him in meditation, misfortune departs, and one comes to abide in peace and bliss. O Nanak, meditate forever on the Lord - do not forget Him, even for an instant. || 2 ||
------------------------------------------------------------------
ਅਉਖਧ ਮੰਤ੍ਰ ਮੂਲ ਮਨ ਏਕੈ ਮਨਿ ਬਿਸ੍ਵਾਸੁ ਪ੍ਰਭ ਧਾਰਿਆ ॥ ਚਰਨ ਰੇਨ ਬਾਂਛੈ ਨਿਤ ਨਾਨਕੁ ਪੁਨਹ ਪੁਨਹ ਬਲਿਹਾਰਿਆ ॥੨॥੧੬॥ {ਪੰਨਾ 674-675}
The Mul Mantra, the Root Mantra, is the only cure for the mind; I have installed faith in God in my mind. Nanak ever longs for the dust of the Lord's feet; again and again, he is a sacrifice to the Lord. || 2 || 16 ||
　
　

 

[Astroboy]

Gurfateh Namjap ji,

Would like to know the premise of your interpretation of Shabads as Mantras. Simply put: What is a Mantra? and where in Gurbani it is stated or suggested that Shabads may be treated as some sort of Mantras?

The word Mantar and Gurmantar have repeatedly appeared in Sri Guru Granth Sahib Ji. But it may not appear to answer your question put in a specific way.

 

[findingmyway]

Mantra can also mean advice rather than incantation or mantar in the Hindu sense.
Mul or mool means beginning or source.
ਮੰਤ੍ਰ ਮੂਲ

 

[Astroboy]

I would like to learn more about Shabads and how to chant them. Are they all mantras from the Sri Guru Granth Sahib?

Jasnoor Ji,

This particular shabad is in the form of Salok. The instruction in this shabad is clearly states thus: Read this selok in the beginning and in the end. Here it is:-

ਸਲੋਕੁ ॥
सलोकु ॥
Salok.
Shalok:

ਗੁਰਦੇਵ ਮਾਤਾ ਗੁਰਦੇਵ ਪਿਤਾ ਗੁਰਦੇਵ ਸੁਆਮੀ ਪਰਮੇਸੁਰਾ ॥
गुरदेव माता गुरदेव पिता गुरदेव सुआमी परमेसुरा ॥
Gurḏev māṯā gurḏev piṯā gurḏev su▫āmī parmesurā.
The Divine Guru is our mother, the Divine Guru is our father; the Divine Guru is our Lord and Master, the Transcendent Lord.

ਗੁਰਦੇਵ ਸਖਾ ਅਗਿਆਨ ਭੰਜਨੁ ਗੁਰਦੇਵ ਬੰਧਿਪ ਸਹੋਦਰਾ ॥
गुरदेव सखा अगिआन भंजनु गुरदेव बंधिप सहोदरा ॥
Gurḏev sakẖā agi▫ān bẖanjan gurḏev banḏẖip sahoḏarā.
The Divine Guru is my companion, the Destroyer of ignorance; the Divine Guru is my relative and brother.

ਗੁਰਦੇਵ ਦਾਤਾ ਹਰਿ ਨਾਮੁ ਉਪਦੇਸੈ ਗੁਰਦੇਵ ਮੰਤੁ ਨਿਰੋਧਰਾ ॥
गुरदेव दाता हरि नामु उपदेसै गुरदेव मंतु निरोधरा ॥
Gurḏev ḏāṯā har nām upḏesai gurḏev manṯ niroḏẖarā.
The Divine Guru is the Giver, the Teacher of the Lord's Name. The Divine Guru is the Mantra which never fails.

ਗੁਰਦੇਵ ਸਾਂਤਿ ਸਤਿ ਬੁਧਿ ਮੂਰਤਿ ਗੁਰਦੇਵ ਪਾਰਸ ਪਰਸ ਪਰਾ ॥
गुरदेव सांति सति बुधि मूरति गुरदेव पारस परस परा ॥
Gurḏev sāʼnṯ saṯ buḏẖ mūraṯ gurḏev pāras paras parā.
The Divine Guru is the image of peace, truth and wisdom. The Divine Guru is the Philosopher's Stone - touching it, one is transformed.

ਗੁਰਦੇਵ ਤੀਰਥੁ ਅੰਮ੍ਰਿਤ ਸਰੋਵਰੁ ਗੁਰ ਗਿਆਨ ਮਜਨੁ ਅਪਰੰਪਰਾ ॥
गुरदेव तीरथु अम्रित सरोवरु गुर गिआन मजनु अपर्मपरा ॥
Gurḏev ṯirath amriṯ sarovar gur gi▫ān majan apramparā.
The Divine Guru is the sacred shrine of pilgrimage, and the pool of divine nectar; bathing in the Guru's wisdom, one experiences the Infinite.

ਗੁਰਦੇਵ ਕਰਤਾ ਸਭਿ ਪਾਪ ਹਰਤਾ ਗੁਰਦੇਵ ਪਤਿਤ ਪਵਿਤ ਕਰਾ ॥
गुरदेव करता सभि पाप हरता गुरदेव पतित पवित करा ॥
Gurḏev karṯā sabẖ pāp harṯā gurḏev paṯiṯ paviṯ karā.
The Divine Guru is the Creator, and the Destroyer of all sins; the Divine Guru is the Purifier of sinners.

ਗੁਰਦੇਵ ਆਦਿ ਜੁਗਾਦਿ ਜੁਗੁ ਜੁਗੁ ਗੁਰਦੇਵ ਮੰਤੁ ਹਰਿ ਜਪਿ ਉਧਰਾ ॥
गुरदेव आदि जुगादि जुगु जुगु गुरदेव मंतु हरि जपि उधरा ॥
Gurḏev āḏ jugāḏ jug jug gurḏev manṯ har jap uḏẖrā.
The Divine Guru existed in the very beginning, throughout the ages, in each and every age. The Divine Guru is the Mantra of the Lord's Name; chanting it, one is saved.

ਗੁਰਦੇਵ ਸੰਗਤਿ ਪ੍ਰਭ ਮੇਲਿ ਕਰਿ ਕਿਰਪਾ ਹਮ ਮੂੜ ਪਾਪੀ ਜਿਤੁ ਲਗਿ ਤਰਾ ॥
गुरदेव संगति प्रभ मेलि करि किरपा हम मूड़ पापी जितु लगि तरा ॥
Gurḏev sangaṯ parabẖ mel kar kirpā ham mūṛ pāpī jiṯ lag ṯarā.
O God, please be merciful to me, that I may be with the Divine Guru; I am a foolish sinner, but holding onto Him, I will be carried across.

ਗੁਰਦੇਵ ਸਤਿਗੁਰੁ ਪਾਰਬ੍ਰਹਮੁ ਪਰਮੇਸਰੁ ਗੁਰਦੇਵ ਨਾਨਕ ਹਰਿ ਨਮਸਕਰਾ ॥੧॥
गुरदेव सतिगुरु पारब्रहमु परमेसरु गुरदेव नानक हरि नमसकरा ॥१॥
Gurḏev saṯgur pārbarahm parmesar gurḏev Nānak har namaskarā. ||1||
The Divine Guru is the True Guru, the Supreme Lord God, the Transcendent Lord; Nanak bows in humble reverence to the Lord, the Divine Guru. ||1||

ਏਹੁ ਸਲੋਕੁ ਆਦਿ ਅੰਤਿ ਪੜਣਾ ॥
एहु सलोकु आदि अंति पड़णा ॥
Ėhu salok āḏ anṯ paṛ▫ṇā.
Read this Shalok at the beginning, and at the end. ||

 

[spnadmin]

The thread has been returned to the forum.

namjap ji

Moderation question:

namjap ji, would you provide an explanation of the shabad you have posted, and explain how you interpret the word/idea of 'chant' in the context of this shabad? Thank you.

 

[Astroboy]

The thread has been returned to the forum.

namjap ji

Moderation question:

namjap ji, would you provide an explanation of the shabad you have posted, and explain how you interpret the word/idea of 'chant' in the context of this shabad? Thank you.

The shabad concentrates on why Gurdev is highlighted. It is not as much as an intepretation but actual experience. Therefore, in the beginning the word "Gurdev" may appear to be a mantra but when we make an attempt to understand what Guru Ji is saying is to put our sharda/devotion on Gurdev.
Chanting can be done differently. One way is just saying Gurdev, Gurdev, Gurdev - that is of little benefit because it is similar to saying water, water, water but not drinking it.
But when we chant "Gurdev" with an understanding as explained in the whole shabad, then our chanting with understanding is actually drinking the water because our intention to quench our thirst.
The actual quenching of the thirst will come later when we put our chanted affirmations into practical use.

 

[tgs]

You can find gayatri mantra's full Lyrics, meaning and translation, with corresponding chakra locations for meditation here:

gayatri mantra full lyrics meaning translation chakra meditation

http://chakrabarty.com/blog/gayatri_mantra_full_lyrics_meaning_translation_chakra_meditation.html

 

[SwarenNarayan]

Namjap is correct. Why can't it take place in Sikhism? Several low caste people recite the mantram.

 

[SwarenNarayan]

Why can't people practise different religions, even if they aren't neccesairly a believer/practioner of that religion. I recite Jain mantra's, I recite Buddhist scriptures, I've even read books on Sikhism. Being universal and learning about others beliefs, and teachings can help one self. Listening to the Gayathri Mantra', being a Sikh, Jain, Christian, Jew.. can always be acceptable.

 

[spnadmin]

Why can't people practise different religions, even if they aren't neccesairly a believer/practioner of that religion. I recite Jain mantra's, I recite Buddhist scriptures, I've even read books on Sikhism. Being universal and learning about others beliefs, and teachings can help one self. Listening to the Gayathri Mantra', being a Sikh, Jain, Christian, Jew.. can always be acceptable.

SwarenNarayanji

"People" in general can practice as they please. "Sikhs" of the ShabadGuru do not "practice" Sikhi by spiritual mix and match. No one is saying that the recitation of mantras is bad. No one is saying that reading books about other religions is unacceptable. No one is saying that teachings of other faiths are not helpful.

I read books about other religions. I find the teachings of sages from other faiths helpful. Nonetheless I don't owe allegiance to other religions, and therefore do not engage in their forms of worship. Why not?

Soul_jyot ji has already answered the question posed a few comments back. ShabadGuru is not interchangeable with mantras of the Hindu paths, or any other path. That is all that has been said. ShabadGuru is the mantra of Sikhs.

 

[Astroboy]

I believe that any mantra like the Gayatri Mantra is only a means to an end. In the olden days, 5, 7 or 9 year olds were made dwij means born from the beyond (which in Sikhism is called Spirit Born). The child was given the Gayatri Mantra and was instructed, in an initiation ceremony, to focus his attention on the rays of the sun within and become one with the source of all lights. Their spiritual teachers gave them all the necessary pointers on how to experience the reality within themselves. But these days we are only following outer rituals and listening to hymns like songs with rythmic tunes to appease the senses. The real teachings have been lost.

 

[Astroboy]

Gayatri Mantra Detailed Word by Word Meaning

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The Gayatri Mantra consists of twenty-four syllables - three lines of eight syllables each. The first line (Aum Bhur Bhuvah Swah) is considered an invocation, and is not technically a part of the original Gayatri Mantra as it appears in the Upanishads. Gayatri is also referred to as a Vedic poetic meter of 24 syllables or any hymn composed in this meter. Hence, there exists a whole family of Gayatri Mantras, which serve as meditative aids to pray for the blessings of a particular personal God.
<center> Aum Bhur Bhuvah Swah, Tat Savitur Varenyam
Bhargo Devasya Dhimahi, Dhiyo Yo Nah Prachodayat
ॐ भूर्भुव: स्व: तत्सवितुर्वरेण्यं । भर्गो देवस्य धीमहि, धीयो यो न: प्रचोदयात् ।। </center> A basic translation can be given as...
Oh God, the Protector, the basis of all life, Who is self-existent, Who is free from all pains and Whose contact frees the soul from all troubles, Who pervades the Universe and sustains all, the Creator and Energizer of the whole Universe, the Giver of happiness, Who is worthy of acceptance, the most excellent, Who is Pure and the Purifier of all, let us embrace that very God, so that He may direct our mental faculties in the right direction.
The Four Parts of the Gayatri Mantra

Aum Bhur Bhuvah Swah (ॐ भूर्भुव: स्व

1. AUM (ॐ), the Supreme name of God. A full explanation of this has been given in a related article.
BHUR BHUVAH SWAH. These three words collectively are known as the "Mahavyahriti". They express the nature of God, and demonstrate his inherent qualities.
<dl><dt>2. BHUR (भूर्)</dt><dd>Firstly, the word Bhur implies existence. God is self-existent and independent of all. He is eternal and unchanging. Without beginning and without end, God exists as a continuous, permanent, constant entity. Secondly, the word Bhur can also mean the Earth, on which we are born and sustained. God is the provider of all, and it is through His divine will that we our blessed with all that we require to maintain us through our lives. Finally, Bhur signifies Prana, or life (literally, breath). God is That which gives life to all. Whilst He is independent of all, all are dependent on Him. It is God who has given us life, God who maintains us throughout our lives, and God alone who has the ability to take away our life, when He so chooses. The only permanent entity, all others are subject to His own will</dd></dl> <dl><dt>3. BHUVAH (भुव</dt><dd>Bhuvah describes the absolute Consciousness of God. God is self-Conscious as well as being Conscious of all else, and thus is able to control and govern the Universe. Also, the word Bhuvah relates to God's relationship with the celestial world. It denotes God's greatness - greater than the sky and space, He is boundless and unlimited. Finally, Bhuvah is also indicative of God's role as the remover of all pain and sufferings (Apaana). We see pain and sorrow all around us. However, through supplication to God, we can be freed from that pain and hardship. God Himself is devoid of any pain. Though He is Conscious of all, and is thus aware of pain, it does not affect Him. It is our own ignorance that makes us susceptible to the effects of Maya, or illusion, which causes us to feel pain. Through true devotion to God, we can be freed from the clutches of Maya, and thus be rid of pain and sorrow.</dd></dl> <dl><dt>4. SWAH (स्व</dt><dd>Swah indicates the all-pervading nature of God. He is omnipresent and pervades the entire multi-formed Universe. Without Form Himself, He is able to manifest Himself through the medium of the physical world, and is thus present in each and every physical entity. In this way, God is able to interact with the Universe created by Him, and thus sustain and control it, ensuring its smooth and proper running and function. Also, Swah symbolizes God's bliss. All but God experience pain, suffering and sorrow. Devoid of all such things, God alone is able to experience supreme bliss. Happiness as experienced by humans is temporary, a transient state of mental satisfaction, which soon dissolves back into the mire of worldly troubles. Perfect, and without any form of deficiency, God alone experiences true bliss, permanent and unaffected by worldly pains and woes. One who realizes God is able to join in this bliss, and thus God is able to impart true happiness to those who establish oneness with that Supreme Divinity.
</dd></dl> The Mahavyahriti can be summed up by comparison to the word AUM itself, and through this comparison to the tripartite structure, can be compared to the essential nature of God, which differentiates Him from the other two entities recognized in that structure (namely, matter and soul), in the same way as the comparison between the three parts of the word Satchidananda, another name also used to describe God...

http://www.eaglespace.com/spirit/gayatribywords.php

 

[sukritkaur]

Sat Sri Akal Jasnoor,
This is in response to what was mentioned earlier. You said: " It sounds like Sikhs are very strict when it comes to rejecting other religious practices." The fact of the matter is not about being strict in the rejection of other religious practices per se as much as it is about following the simple way of life as prescribed by the Sri Guu Granth Sahib Ji. It is the Sri Guru Granth Sahib that provides us with Gurbani which contains a bounty of soul-soothing shabads that addresses the human condition precisely and it is the gurbani that we regard as the true saviour. Consider what Guru Amar Das Ji, the third Sikh Guru said and which I believe also appears in the SGGS jI something that has been quoted several times over: Baani Guru, Guru Hai Baani. For Sikhs the SGGS and the Gurbani it contains is an embodiment of the ten Gurus and is the last everlasting Guru.

To extend this, it is never wrong to explore other religious texts as such things can be done for research and education purposes, or any related pursuits. However, the only part that I can think some can misinterpret as "strict" would be the fact that Sikhs cannot consider any other religious texts as the Living Guru. But this is an understanding one reaches after exploring Gurbani and understanding its message and purpose. This is not something that someone is forced to do. Sikhs, I am referring to the individual that follows Sikh rehatmaryada, is amritdhari, and tries the best to include the teachings of SGGS Ji and implement them in their life, and of course always searches for the truth and works to defend it. Sikhs who are Amritdhari and follow the aforementioned criteria, can read other religious texts but cannot refer to these texts as The Living Divine or practice anything in conflict with SGGS Ji's teachings. A Sikh would not require to chant the Gayatri Mantra because they would've already accepted Guru as Bani, and as such are elated in the spiritual fulfillment that Baani provides which eliminates any need to chant things in praise of dieties and such. Sikhs do not refute the integrity of other religious practices in this sense, Sikhs are strong believers of religious freedom. Sikhs only reject false types of worship as outlined in the SGGS Ji.
So I hope that helps, please offer corrections if you feel I have misspoken.

All the best in your research endeavors.
Phul Chuk Maaf.
Sukrit Kaur

 

[aristotle]

The Gayatri Mantra is not a prayer towards the supreme being, it instead carries forward the Hindu tradition of false Gods/Goddesses in the sense that it is a prayer before either the Sun-God or Goddess Savitri (as according to different translations).
In Hindu traditions, this 'Gayatri' has been considered as the second wife of (so-called) Lord Brahma whose leg was broken by an angry countryman as she was grazing in his field in the form of a cow.

"O Pandit, O religious scholar, your Gayatri was grazing in the fields.​

Taking a stick, the farmer broke its leg, and now it walks with a limp. ||1||
"
(Guru Granth Sahib, Page 874)

That's why the 'Gayatri Mantra' has been called 'Traipaal' in the Sri Guru Granth Sahib.
See, "ਤ੍ਰੈਪਾਲ ਤਿਹਾਲ ਬਿਚਾਰੰ ॥" (SGGS, Page 1353)
Actually, there is nothing glorifying about the 'Gayatri Mantra'. In fact, the whole Hindu philosophy is miles away from Monotheism, it is drenched in the falsehood of false Gods/Goddesses.

 

[aristotle]

Though reciting or listening to the 'Gayatri Mantra' won't make anyone a lesser Sikh, but it is philosophically condemnable. People around the world are turning towards Monotheism and Agnosticism, in the view of and educated and forward-looking person like me, reciting mantras glorifying non-existent Gods/Goddesses would be a thing I can certainly do without.
It is a very personal assertion and I am sorry if this hurts the feeling of any person.
For most of my Hindu friends who listen to the 'Gayatri Mantra' regularly, most of them do so only because of the soothing voice of the singer and not due to the subject matter of the Mantra, which they hardly understand.
I think there are many Ragis/Singers who have rendered the Gurbani in an equally soothing and sound manner, you may refer to them,,,......