Source:Singhs at Crossroads » Blog Archive » Waheguru Gurmantar
Thanks to "ToTheMax" Team (sevaToTheMax.com and SikhiToTheMax.com)
Waheguru Gurmantar
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!!
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 31st couplet Bhai Prahladh Singh Ji writes about the quote of the tenth Guru, in which Guru Ji says that without the ‘Waheguru’ mantar, the story of man’s life is false:
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……..
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Thanks to "ToTheMax" Team (sevaToTheMax.com and SikhiToTheMax.com)
Waheguru Gurmantar
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 31st couplet Bhai Prahladh Singh Ji writes about the quote of the tenth Guru, in which Guru Ji says that without the ‘Waheguru’ mantar, the story of man’s life is false:
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……..
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