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What wonderful reviews of the most tranquil place on Earth! Oh, how I wish I was there now...nothing like Amritvela at Darbar Sahib. http://www.tripadvisor.co.uk/ShowUserReviews-g303884-d447580-r205691065-Golden_Temple_Harmandir_Sahib-Amritsar_Punjab.html#REVIEWS

Deep topic N30Singh. My understanding of hirda references are along the lines of a very deep inner state off pure meditative consciousness . For example as per the following tuks : The Gurmukh eliminates egotism from within; then, O Nanak, the sun naturally enters into the home of the moon. gurmukh ha-umai vichahu khovai ta-o naanak sahj samaavai. When the mind becomes steady and stable, it abides in the heart, and then the Gurmukh realizes the root ih man nihchal hirdai vasee-alay gurmukh mool pachhaan rahai. The breath is seated in the home of the navel; the Gurmukh searches, and finds the essence of reality. naabh pavan ghar aasan baisai gurmukh khojat tat lahai. When a naam abhyaasi starts naam jaap with the rasna, i.e. out aloud, slowly progressing to jaap with each inhale and exhale of breath. Further down the path a stage will come when the mind becomes very one pointed and free from distracting thoughts that the mental jaap is able to accelerate to the stage to match the speed of the heartbeat and pulse. Sometimes this can even be heard or felt within the body as you become more inwardly aware. This I'm guessing is physical experience of hirda jaap. Chant continually the Name of the Lord. har ko naam japee-ai neet. With each and every breath, meditate on God, and renounce other love. Pause saas saas Dhi-aa-ay so parabh ti-aag avar pareet. rahaa-o. I chant the Lord`s Name within my mind. man meh raam naamaa jaap. Bestow Your Mercy, and dwell within my heart/mind; please, become my Helper. Pause kar kirpaa vashu mayrai hirdai ho-ay sahaa-ee aap. rahaa-o. Listening continually to Your Name, O Beloved God, I yearn to behold You. sun sun naam tumaaraa pareetam parabh paykhan kaa chaa-o. More further down the path you go the more the internal sounds manifest and eventually resound as a single tone known as beej/maha (seed/root) mantra. i.e. the primal sound of On/Ong Making the effort, the mind becomes pure; in this dance, the self is silenced. udam karat hovai man nirmal naachai aap nivaaray. The five passions are kept under control, and the One Lord dwells in the mind. panch janaa lay vasgat raakhai man meh aykankaaray. Your humble servant dances and sings Your Glorious Praises. tayraa jan nirat karay gun gaavai He plays upon the guitar, drum, cymbals and bells, and the unstruck sound current of the Shabad resounds. Pause rabaab pakhaavaj taal ghunghroo anhad sabad vajaavai. rahaa-o. One who remains awake, never sleeps. jaagat rahai so kabahu na sovai. The three qualities and the three worlds vanish, in the state of Samaadhi. teen tilok samaaDh palovai. He takes the Beej Mantra, the Seed Mantra, and keeps it in his heart. beej mantar lai hirdai rahai. The Guru has implanted the Maha Mantra, the Great Mantra, within my heart, and I have heard the wondrous Naam, the Name of the Lord. mahaa mantar gur hirdai basi-o achraj naam suni-o ree. O Dear Lord, please be kind and compassionate to me, that I might remain merged in You, O Lord. ||2|| hohu da-i-aal kirpaa kar har jee-o har si-o rahaaN samaa-ee. ||2|| Follow such a path, O my conscious mind, that you may remain focused on the Feet of the Lord. aisee ravat ravhu man mayray har charnee chit laa-ee. I am wonder-struck, singing the Glorious Praises of my Fascinating Lord; I am intuitively absorbed in the Fearless Lord. bisam bha-ay gun gaa-ay manohar nirbha-o sahj samaa-ee. That heart/mind/consciousness, in which the Eternal, Unchanging Naam vibrates and resounds, does not diminish, and cannot be evaluated. hirdai naam sadaa Dhun nihchal ghatai na keemat paa-ee. Peace and tranquility fill the mind/consciousness of the Gurmukh; the Name wells up within them. gurmukh hirdai saaNt hai naa-o ugav aa-i-aa. Chanting and meditation, penance and self-discipline, and bathing at sacred shrines of pilgrimage - the merits of these come by pleasing my God. jap tap tirath sanjam karay mayray parabh bhaa-i-aa. So serve the Lord with a pure heart/mind; singing His Glorious Praises, you shall be embellished and exalted. hirdaa suDh har sayvday soheh gun gaa-i-aa. There are countless references in gurbani to hirda/heart, but if you think in terms of purity of mind it makes a little more sense.

My retirement place either darbar sahib or hazoor sahib - 6 months there and 6 months here back home. I need to work hard though lol for retirement..lol

"If a Singh abuses another Singh, A Sikh abuses another Sikh, do not respond by abusing him back. Say to him: "O Gurmukh, go ahead; abuse me again a couple of times if that's what satisfies you. If abusing or using foul language satisfies you, use it some more". If a Sikh slaps another Sikh, turn the other cheek. Say to him: "Hit me again if you wish". But do not to this to the Narkhdaris or to the police. No, only a Sikh to a Sikh. Say to him: "Hit me more." He will not have the courage to do that. If someone utters a word that hurts and we respond by saying: "Brother, say a couple of more." His head will automatically hang down in shame. But what is the habit we have gotten into? If one lights one match-stick, the other says that he will be better than the first person only if he can light the entire match-box. This habit is bad for us. - May 1983 - Sant Jarnail Singh ji Khalsa Bhindrawale

Baba Iqbal Singh ji Awarded a Citation for being an outstanding individual, one which is worthy of the esteem of the country, the community, and the great State of New York. http://barusahib.org/?p=4448

2 years back i gave 1000.00 pounds to Baru Sahib Kanshi project. I used to work night shift and earned only 9k P/A. Now i am promoted to 25k P/A salary, charity to Kanshi project has quick rewards

What is your priority in life ? Take a pen & paper, right down top 5. Later figure/plan/discuss how to achieve them. This exercise will help in getting a definitive answer.

In no particular order, just taken from playlist I use to rip audio off to put on my ipod... Can only embed 5 videos. http://www.youtube.com/watch?v=2sB-G5LQGII& http://www.youtube.com/watch?v=xl3d_QSODhg& http://www.youtube.com/watch?v=1bwIYMJop-s& http://www.youtube.com/watch?v=biYEY5FI510 http://www.youtube.com/watch?v=IVUBs62ntXo& http://www.youtube.com/watch?v=DC-6a5fDgzg& http://www.youtube.com/watch?v=SYNQfAhSIhM& http://www.youtube.com/watch?v=p1zXGBZaBDw& http://www.youtube.com/watch?v=_ePYT5U2ibo http://www.youtube.com/watch?v=f1IIdNU0y-U& http://www.youtube.com/watch?v=iPa-kA3Y-wM& http://www.youtube.com/watch?v=Xb-Qk_Wicic& http://www.youtube.com/watch?v=vpVthja5kB8& http://www.youtube.com/watch?v=jYrv60nvcC4& http://www.youtube.com/watch?v=ZpNNJhlWa-4& http://www.youtube.com/watch?v=THp6wTq2q-c& http://www.youtube.com/watch?v=1rScvuWZQWc http://www.youtube.com/watch?v=HttcoBHOSZw& http://www.youtube.com/watch?v=-j6RWnvjozY& http://www.youtube.com/watch?v=YqXPgmVB6F8& http://www.youtube.com/watch?v=a489jGk5R-4& http://www.youtube.com/watch?v=qogieR7SznE& http://www.youtube.com/watch?v=LKRih_kj88U& http://www.youtube.com/watch?v=1evBpE111Kg This is secretly an idea for me to get new kirtan to listen to lol. Please contribute.

Apologies, i was looking for a topic which discussed ways of doing parchar in gurdwaras but couldnt find one, so have started this. Here are some photos from our local gurdwara, on how we can do parchar in a non-invasive way. We have had a lot of people use this literature stand. We basically made it ourselves, it cost us about £100 quid, cos the committee wouldnt pay for a new one, which would have cost about £250 (this was in 2005-ish). The response has been amazing, and lot of literature is being taken. We have 37 facings on this stand, although we have over 280 articles with a very wide range of subjects. Below, this is a new venture, we were lucky in that these exhibition boards were being discarded, as some offices were be cleared out, and we managed to get these off them for free. They can be purchased in the UK for about £70 ish pounds. We have been preparing an exhibition on monthly historical events that arent well known to younger Sikhs (i know, I know, some of you are thinking, "well that would be most things...)" and using the month as the theme to show them. In March, we did "The Rawalpindi progrom against Sikhs, in 1947". In April, we did "The annexation of the Lahore Kingdom". In May we are going to do, "The Smaller Holocaust". If anybody wishes to start these in their local Gurdwaras, then as long as you get the hardware, we can send you the literature to use electronically. If you are lucky and your committee is helpful in buying new stands/boards etc, then that is great. Show them these photos, and see what they think.

I just wanted to start this deep thread regarding reference of hirda many times in Gurbani. My take on Hirda in gurbani have multiple meaning depending on the context its not referred to as physical heart. Yes only few times according to my understanding- refered to anhat-reference point/pointer from shabad surat perspective only few times but for most part its refered to jot saroop where our jot/atma resides and its not location either..i found very deep and interesting article on hirda /heart references in Gurbani but that too looks like all conceptual real understanding will probably come from expereince within: http://www.gurbani.org/articles/webart68.htm

He is definitely one of hidden bhramgyani/atamgyani mahapursh, baba ji held meditation simran camps which lasted for months, those who wanted to attend went through rigorous test (baba ji quizzed into fornes-thoughts, bairaag, internal bibek, nitneem and rehat) ..students had to go test and filtering process to filter and accept only serious bhagti students. Camps are usually held in outside tapoban and bushes last time i checked. Read the above post questions and answers..most recommended for serious bhagti seekers.

hanji...unha di hi hai...badhi mehrbani hovegi aap ji di......

Hard Thing to answer I am the one who thought that its all how the child is grown n what kinda sanskar is inculcated in him but i have seen people with non sikh background becoming amritdhari sikhs and this question my thinking regarding y born sikhs are becoming non - sikhs.

thanks for sharing this

Sikh female taxi driver in Glasgow MUM-OF-FIVE, who loves her punters' banter, is helping break down barriers and social stereotypes.WHEN passengers hop in to Balwinder Singh's taxi, they are pleasantly surprised - if a bit shocked - to see her smiling back at them from the driver's seat.This is because the mother of five is the only female Asian taxi driver in the city of Glasgow.Every time Balwinder gets behind the wheel, she is helping to break down barriers and turn stereotypes on their head.And she is particularly proud of her job because her beloved dad Kuldeep Singh - known as John - was the city's first Asian Hackney driver four decades ago.Proud Scot Balwinder, who has a brother and sister, told Record Woman: "Now it is my turn to follow in his footsteps and I feel proud and a bit overwhelmed. My dad came from India when he was two and then moved to Ireland."He spoke Gaelic and worked in the potato fields."Then he came back to Glasgow when he was about 10 and stayed in Pollokshields, where I grew up."My mum Raj was living in Leeds and came to Glasgow in her 20s and married my dad."Dad worked on the buses as a driver. I remember he cut his hair to do that job because back then they wouldn't let Sikh men drive with their turban on."Then he became the first Asian black cab driver in Glasgow."We used to clean his taxi when we were kids. My sister and I got 10p for doing it and my brother got 50p - because he was a boy."He used to pick us up at secondary school and we would brag to our pals that we were getting a taxi home. But we never said the driver was our dad. I grew up in a Hackney because of my dad."Family and tradition are very important to 46-year-old Balwinder, who lost both her parents eight years ago.She is known to friends as Paula and she still wears a necklace with that name on it, which her mother made for her 30th birthday.Making the decision to break with tradition and drive a taxi when her husband of 28 years, Raj, took ill was a tough one.Raj, 48, was driving for city-based Network Private Hire when he suffered a health setback - and it was him who encouraged Balwinder to get her taxi licence and start with the firm.Balwinder, who doesn't work past 9pm, said: "When we got married, Raj was a head chef, then a bus driver for 12 years."Then he joined Network but he had to give it up because of a health issue."Now he is my navigator and hotline number. He has always respected me and supported me and he told me to apply for my badge."He told me it would be safe and I would be picking up mostly women - grannies and mums with children."Raj threw me in at the deep end and, at the start, I was nervous and scared about picking up passengers."They would get in and say, Sauchiehall Street'."I would know where it was but not how to get to it - but the passengers were great about it."She started getting her first hires back in November 2012 and is now totally at ease behind the wheel, enjoying the punters' banter."I love being Scottish and I love Glasgow. Passengers say they can talk to me and get a positive vibe from me."A guy said to me once, Is your man in bed and he sent you out to drive his taxi?' - I just laughed."The girls tell me that they feel comfortable, safe and relaxed in my taxi and the older ladies want to adopt me."They tell me not to work late at night because they'll worry about me."Other Asian women who get in say they are impressed that I drive a taxi. They are pleasantly surprised because I am married."The reaction is positive and this makes me keen to do the job and do it better."I feel I am breaking down barriers and boundaries. And my children are proud of what I do. Source - http://www.punjaboutlook.com/3412-sikh-female-taxi-driver-in-glasgow.html

Excellent views Harsharan ji

Religion is a word which comes from the latin word"religare". And this means, that which unites us with our origin....call it God, Lord, Supreme Being....Wahiguru , Akal Purukh or Satnam. All these terms above refer to a conscious power, which is very well described by Dhan Dhan Guru Sachay Patshah Nanak Dev Maharaj in the Mool Mantar. So then, what is it that, that unites us with our origin? Religion as stated above, is not a set of rituals, nor ceremonies, nor dogmas or rules of conduct. Religion, thus is a path to be traveled, or worked upon, by whosoever wants to achieve that goal. Mere words, mere intentions will not do. Each and everyone for that purpose, has to work for himself / herself. The Bani beautifully sumarizes, which religion is true, which one unites us with our Wahiguru Akal Purukh: Sarab Dhharam Mehi Sraesatt Dhharam,Har Ko Naam Jap Niramal Karam. Of all religions, the best religion,Is to chant the Name of the Lord and maintain pure conduct. Nanak, Nam jahaz hae. Jin Har jaapiya, se Har Hoeeya Our Guru Sahibans, have clearly stated, it is the Simran of Nam, which disentagles our subtle(astral, causal, and pure surtee) bodies from the physical one, through dimensions of different levels of consciousness, and that very Simran, makes possible our union with our objective Wahiguru Akal Purukh. So religion, is as simple as explained by our Guru Sahibans. But it is we people, who have distorted, twisted and manipulated their teachings, and made a mess, to the extent that we have lost out of our sight, their real meaning, and we are like arrogant zombies, just wanting to create controversies, fight and kill in name of "our religion", "my religion"...when the truth is, our Guru Sahibans just mention Nam Simran as the remedy for all our maladies: Sarab rog ka aukhad Nam. There is one more thing, mentioned by our Guru Sahibans, not everybody is ready to accept and believe, that is why the term "wadbhagee" is mentioned by them. bin bhaagaa satsang na paa-ee-ai, karam milai har naam haree. Without good destiny, the Sadh Sangat, the True Congregation, is not obtained. By the grace of one's good karma, the Lord's Name is received. There may be some more factors which can be brought forward like(karmas, mind, maya, kal), but in the end, everything is in His hands, His will is supreme. And because of that, nobody can be forced to believe something, neither those who believe can not be stopped in doing so. But in any case, as the Bani says: Bin Navai, nahee kou thau. Without Nam, there is no shore to lean and rest on. Sat Sree Akal

A display on Gurmat Sangeet: Sorry the pic has come out terrible.

Here is another great and easy way of highlighting the terrible situation of Gurdwaras in Pakistan. If you can get these display boards (about £50) then we can send you the info.

Hanji main b labda pyaa c...nave nave Gurbani naal judhe a taa krke youtube te labna aukha ho janda ...Ek hor help krunge pls je tusi manu ae waala b lab dunge g? Ide wich Sant ji keh rhe han " Teri maat pappa de naal bhari hai naam jab ke dhola bandya"... boht try kita but milya ni...Can you?

Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh Was the Anandpur Sahib Resolution the real reason why the hindu led government in 1984 committed Sikh genocide? Was the Anandpur Sahib Resolution the real reason why hindu's continue Sikh suppression? why they deny Sikh's justice? and why they have racist (overt and covert) policies against Sikhs? What's the Anandpur Sahib Resolution? read here - http://www.discoversikhism.com/sikhism/dharam_yudh_morcha.html http://www.discoversikhism.com/sikhism/anandpur_sahib_resolution.html http://www.panthkhalsa.org/raj/raj_1984.php]http://www.panthkhalsa.org/raj/raj_1984.php]http://www.panthkhalsa.org/raj/raj_1984.php http://en.wikipedia.org/wiki/Anandpur_Resolution]http://en.wikipedia.org/wiki/Anandpur_Resolution]http://en.wikipedia.org/wiki/Anandpur_Resolution Compared with 30 years ago, in Punjab today, more subtle methods of warfare are being used. 'Organizations' are spendings millions in campaign's to "hindu-ize" Sikhs into the old-Brahmanic fold. Several methods are being used to weaken Sikh insitutions which include the corruption of the future Sikh generation (which will cause the new generation to lose its religious identity). Other methods include discrediting strong independent Sikh leaders and infiltration of Sikh groups, institutions and forums.

The Shabad playing in the video is the Bani of Sri Guru Gobind Singh Sahib ji. Guru Maharaj is present when the Shabad started playing. Instead of recognizing the Guru is present the moorakh yoga instructors made a mockery of Shabad Guru. Gurbani says the Bani is Guru, so how is Guru Sahib not present? Sri Guru Granth Sahib ji is what? Gurbani written on the wall, playing through speakers, on wedding cards, in newspapers is still our Guru. The Shabad has always been Guru. Just because Shabad Guru is not in the formal form of bir Saroop does not mean Shabad Guru is not present. Shabad Guru gives us mukhti, any Shabad of Guru Maharaj can do this, so why discriminate against one Shabad that is being sung on it's own? Guru Maharaj is present through the Shabad and Shabad is present through Guru Maharaj. This is not confusing, but requires further contemplation over Gurbani. What woke you up to say Vaheguru naam jap is to be done all the time? It was obviously, the Shabad Guru in his countless forms. So when this Shabad Guru told you the above truth did you grasp hold and never let go? What is required to follow the truth of 24/7 Vaheguru jap? It is Guru Sahib's kirpa that only happens with Vaheguru's/Guru Sahib Hukam. I don't have this kirpa on me, so can i go around and make a mockery of Shabad Guru that woke me up to this reality? OOOO since I don't have it woken up in me I can go around dancing and grinding on the Shabad Guru making a complete mockery of my Guru? The idea is to listen and follow the Shabad Guru's instructions. The people in the video do not follow Sri Guru Granth Sahib ji. They have their own religion called Kundalini Yoga. They abuse the Shabad Guru for their own cult. Don't be fooled by the Bana and dastar. They are giddars in lion clothing. Sri Guru Gobind Sahib ji warned us of this taking place and these people have arrived. Listen to the Bani of Sri Guru Nanak Dev ji on dancing. Gurbani does not approve of dancing. The dance of a Sikh is to learn shastar vidya, which means stay fit (run, lift weights, other exercises, boot camp), marital arts , and learn how to use as many weapons as possible. Enjoyment comes from reading Gurbani, training the body to be part of Khalsa fauj and giving it back to Guru Maharaj in shaheedi form or Panth di seva (serving in Guru Maharaj Darbar, helping the poor, producing Gurmat literature, etc). Sri Guru Hargobind Sahib ji says Sikhs take off one set of clothes (give shaheedi) and put on another pair of clothes (come back to do more seva) as others change clothes. I have a lot on my plate right now, juggling many things. But when i get a chance I will try to shine light on dancing through presenting Gurbani. In the mean time look up Sri Guru Nanak Dev ji's Shabad to Muslims who dance religiously.

Benti in the charan of Admin , could this article be put up as a sticky please? 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!! 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. Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/sikh-sikhi-sikhism/15045-waheguru-gurmantar.html 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. Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=15045 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 Sri Guru Granth Sahib JiJ 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 cw] vaahiguroo gur shabadh lai piram piaalaa chup chaaa|| The Guru’s word he receives is Vahiguru, the wondrous Lord, and remains silently immersed in delight. // 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. // 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……..

This is a great idea Chatanga. Well done. It is the small things like this that will make the difference, and will start the 'slow' process of turning our Gurdwarai into centres of learnign again. Pelase drop me an email in elusivefighting@gmail.com I will be more than happy to set this up at my local Gurdwarai. Dhanvaad Khalsa Jeeo.

Sikhs that cut hair don't have naam. Naam is not easy to attain. To get Naam, to be in Naam, to be one with Naam, all Hukams must be followed. Being Amritdhari does not mean automatically, they have Naam, but Amritdharis are a step closer. Many people in this world are spiritual, Buddhist, Christians, Muslims, Hindus, Jews etc, but they don't have Naam because this is only given by Satguru. And Satguru only gives this if a Sikh follows every Hukam. Naam is not attained by become spiritual (looking for liberation, heaven, paradise, etc), but by following Hukam.

Waheguru Mantar part 2 We have already discussed above that through the writings of Bhai Gurdaas, the Bani uttered by Sri Guru Gobind Singh Ji and the many rahitnaamaas (codes of conduct), it has been established that the shabad or word gurmantar has been accepted as the gurmantar of the Khalsa. Now the discussion on gurmantar will be based on the quotations found in Sri Guru Granth Sahib. Sri Guru Nanak Dev Ji in his fifth form, while praising the Timeless Being, says that the Timeless Being exists in the creation in numerous forms and colours, is ever present within each and every life-form, is not a slave to anyone and is entirely carefree. Guru Ji refers to such a Timeless Being as ‘Gur-Wah’ :- Quotation from Gurbani M5 376 inkit jIA kY sd hI sMgw ] kudriq vrqY rUp Aru rMgw ]1] vymuhqwjw vyprvwhu ] nwnk dws khhu gur vwhu ]4]21] nikatt jeea kai sadh hee sa(n)gaa || kudharath varathai roop ar ra(n)gaa ||1|| vaemuhathaajaa vaeparavaahu || naanak dhaas kehahu gur vaahu ||4||21|| He is near at hand; He is the eternal Companion of the soul. His Creative Power is all-pervading, in form and color. ||1|| The Lord is absolutely independent, and totally care-free; O servant Guru Nanak, chant His Glorious Praises. ||4||21|| The word Wah Wah is used in Gurbani to praise the Timeless Being Waheguru. Satguru Ji says that he who praises the Timeless Being Waheguru by using the word ‘Wah Wah’, will be freed from the cycles of births and deaths and jam, the couriers of death, will not approach him. Guru Ji says:- Quotations from Gurbani M3 3/514, M3 515, vwhu vwhu bwxI scu hY gurmuiK lDI Bwil ] vwhu vwhu sbdy aucrY vwhu vwhu ihrdY nwil ] vaahu vaahu baanee sach hai guramukh ladhhee bhaal || vaahu vaahu sabadhae oucharai vaahu vaahu hiradhai naal || Waaho! Waaho! is the Bani of the True Word. Searching, the Gurmukhs have found it. Waaho! Waaho! They chant the Word of the Shabad. Waaho! Waaho! They enshrine it in their hearts. vwhu vwhu gurisK inq sB krhu gur pUry vwhu vwhu BwvY ] nwnk vwhu vwhu jo min iciq kry iqsu jmkMkru nyiV n AwvY ]2] Vaahu vaahu gurasikh nith sabh karahu gur poorae vaahu vaahu bhaavai || Naanak vaahu vaahu jo man chith karae this jamaka(n)kar naerr n aavai ||2|| Waaho! Waaho! Let all the Gursikhs continually praise Him. Waaho! Waaho! The Perfect Guru is pleased with His Praises. O Guru Nanak, one who chants Waaho! Waaho! with his heart and mind - the Messenger of Death does not approach him. ||2|| Guru Ji says that they who utters ‘Wah Wah’ their faces will glow, meaning they will triumphant in this world and the world hereafter. Quotation From Gurbani M4 313 saudy vwhu vwhu aucrih auTdy BI vwhu kryin ] nwnk qy muK aujly ij inq auiT sMmwlyin ]1] Soudhae vaahu vaahu oucharehi out(h)adhae bhee vaahu karaen || Guru Nanak thae mukh oujalae j nith out(h) sa(n)maalaen ||1|| While asleep, they chant, ""Waaho! Waaho!"", and while awake, they chant, ""Waaho!"" as well. O Guru Nanak, radiant are the faces of those, who rise up early each day, and dwell upon the Lord. ||1|| We have already discussed earlier that according to the writings of Bhai Gurdaas Ji (the word) ‘Waheguru’ is gurmantar and by contemplating upon it egotism is erased. These writings of Bhai Gurdaas Ji are an elucidation of this quotation of SatguruJi:- Quotation from Gurbani M3/515 vwhu vwhu sy jn sdw krih ijn@ kau Awpy dyie buJwie ] vwhu vwhu kriqAw mnu inrmlu hovY haumY ivchu jwie ] vaahu vaahu sae jan sadhaa karehi jinh ko aapae dhaee bujhaae || vaahu vaahu karathiaa man niramal hovai houmai vichahu jaae || Waaho! Waaho! Those humble beings ever praise the Lord, unto whom the Lord Himself grants understanding. Chanting Waaho! Waaho!, the mind is purified, and egotism departs from within. The amount of importance Guru Ji attaches to the word ‘Wah’ is the same as the importance he gives to the word ‘Guru’. Guru Ji says, whosoever while uttering ‘Guru-Guru’ takes the refuge of the Timeless Being Waheguru, he gets to meet the Timeless Being Waheguru. Quotation from Gurbani M5/837 Guru krq srix jy AwvY pRBu Awie imlY iKnu FIl n peIAw ]5] gur gur karath saran jae aavai prabh aae milai khin dteel n peeaa ||5|| Uttering, ""Guru, Guru"", she seeks His Sanctuary; so God comes to meet her, without a moment’s delay. ||5|| M5/213 myry mn Guru guru sd krIAY ] rqn jnmu sPlu guir kIAw drsn kau bilhrIAY ]1] rhwau ] jyqy sws gRws mnu lyqw qyqy hI gun gweIAY ] jau hoie dYAwlu siqguru Apunw qw ieh miq buiD pweIAY ]1] myry mn nwim ley jm bMD qy CUtih srb suKw suK pweIAY ] maerae man gur gur gur sadh kareeai || rathan janam safal gur keeaa dharasan ko balihareeai ||1|| rehaao || jaethae saas graas man laethaa thaethae hee gun gaaeeai || jo hoe dhaiaal sathigur apunaa thaa eih math budhh paaeeai ||1|| maerae man naam leae jam ba(n)dhh thae shhoottehi sarab sukhaa sukh paaeeai || O my mind, dwell always upon the Guru, Guru, Guru. The Guru has made the jewel of this human life prosperous and fruitful. I am a sacrifice to the Blessed Vision of His Darshan. ||1||Pause|| As many breaths and morsels as you take, O my mind - so many times, sing His Glorious Praises. When the True Guru becomes merciful, then this wisdom and understanding is obtained. ||1|| O my mind, taking the Naam, you shall be released from the bondage of death, and the peace of all peace will be found. These words of Guru Ji ‘Vay-muhtaa-jaa vaypar-wah, Guru Nanak daas kahuh gur wah’ have been going on for generations. This proof is obtained from Bhai Santokh Singh’s composition Gurpartaap Sooraj book 4 and chapter 46 where the words ‘Simrahu Waheguru Gurwah’ appear. From this it appears that that the words ‘Gurwah’ and ‘Waheguru’ have been used for the Timeless Being. The gurmantar ‘Waheguru’ which Guru Ji has imparted (to us) is the essence of all names. The numerous ways of uttering this name are included in Sri Guru Granth Sahib Ji. Within various separate shabads or words, the form of this mantar or chant appears as ‘Wah’, ‘Guru’ and ‘Gur’. In the combined state, the form of this gurmantar is ‘Waheguru’, ‘Waheguru’ and ‘Gur Wah’. Through some of the words found in Sri Guru Granth Sahib, we have already mentioned above that the form of gurmantar ‘Gurwah’, is because of ‘Wah’ and ‘Guru’. Now some shabads are given which make use of the complete form of gurmantar. These are found in Sri Guru Granth Sahib Ji on page 1402 and 1403. vwihgurU vwihgurU vwihgurU vwih jIau ] siq swcu sRI invwsu Awid purKu sdw quhI vwihgurU vwihgurU vwihgurU vwih jIau ]1]6] syvk kY BrpUr jugu jugu vwhgurU qyrw sBu sdkw ] vaahiguroo vaahiguroo vaahiguroo vaahi jeeo || sath saach sree nivaas aadh purakh sadhaa thuhee vaahiguroo vaahiguroo vaahiguroo vaahi jeeo ||1||6|| saevak kai bharapoor jug jug vaahaguroo thaeraa sabh sadhakaa || Waahay Guru, Waahay Guru, Waahay Guru, Waahay Jee-o. You are forever True, the Home of Excellence, the Primal Supreme Being. Waahay Guru, Waahay Guru, Waahay Guru, Waahay Jee-o. ||1||6|| Your servants are totally fulfilled, throughout the ages; O Waahay Guru, it is all You, forever. From the shabad found on page 1403 it is very clear that the shabad ‘Waheguru’ is used only for the Timeless Being: kIAw Kylu bf mylu qmwsw vwihgurU qyrI sB rcnw ] qU jil Qil ggin pXwil pUir rh´w AMimRq qy mITy jw ky bcnw ] mwnih bRhmwidk rudRwidk kwl kw kwlu inrMjn jcnw ] gur pRswid pweIAY prmwrQu sqsMgiq syqI mnu Kcnw ] kIAw Kylu bf mylu qmwsw vwhgurU qyrI sB rcnw ]3]13]42] keeaa khael badd mael thamaasaa vaahiguroo thaeree sabh rachanaa || thoo jal thhal gagan payaal poor rehyaa a(n)mrith thae meet(h)ae jaa kae bachanaa || maanehi brehamaadhik rudhraadhik kaal kaa kaal nira(n)jan jachanaa || gur prasaadh paaeeai paramaarathh sathasa(n)gath saethee man khachanaa || keeaa khael badd mael thamaasaa vaahaguroo thaeree sabh rachanaa ||3||13||42|| You have formed and created this play, this great game. O Waahay Guru, this is all You, forever. You are pervading and permeating the water, land, skies and nether regions; Your Words are sweeter than Ambrosial Nectar. Brahmas and Shivas respect and obey You. O Death of death, Formless Lord, I beg of You. By Guru’s Grace, the greatest thing is obtained, and the mind is involved with the Sat Sangat, the True Congregation. You have formed and created this play, this great game. O Waahay Guru, this is all Your making. ||3||13||42|| The presence of this word ‘Waheguru’ in (the Bani) Saveyeh in Sri Guru Granth Sahib Ji proves the point that the word ‘Waheguru’ is used for the Timeless Being (the Primal Being). This word has appeared thirteen times on pages 1402 and 1403. So according to the instruction of Satguru Ji, ‘Waheguru’ is the gurmantar that we should chant or contemplate upon. Of all the mantars or chants found in the four ages this is the supreme mantar. Although the word ‘Waheguru’ appears to be rather short when reading and centupling, it is the most potent. It has the power to fulfill all desires and put right all the affairs to the extent that it can transform man into becoming selfless and erase his evil inclinations. It can also connect man with the Primal Being in the innate self thus enabling him to experience the presence of Waheguru. The value of the fruits that man can attain, when he fixes his attention and meditates on the Timeless Being, can never be expressed. Those who contemplate upon the mantar ‘Waheguru’, only those Gursikhs will experience the divine hue and only they will know how priceless and precious the experience is. Quotation from Gurbani M5/81 sweI nwmu Amolu kIm n koeI jwxdo ] ijnw Bwg mQwih sy nwnk hir rMgu mwxdo ]1] saaee naam amol keem n koee jaanadho || jinaa bhaag mathhaahi sae naanak har ra(n)g maanadho ||1|| The Master’s Name is Priceless; no one knows its value. Those who have good destiny recorded upon their foreheads, O Guru Nanak, enjoy the Love of the Lord. ||1|| Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=15045 In Sri Guru Granth Sahib Ji there is a reference about this very word ‘Waheguru’ in which Guru Ji says:- Quotation from Gurbani M5 /747-757 byd kqyb isimRiq siB swsq ien@ piVAw mukiq n hoeI ] eyku AKru jo gurmuiK jwpY iqs kI inrml soeI ]3] baedh kathaeb simrith sabh saasath einh parriaa mukath n hoee || eaek akhar jo guramukh jaapai this kee niramal soee ||3|| One may read all the books of the Vedas, the Bible, the Simritees and the Shaastras, but they will not bring liberation. One who, as Gurmukh, chants the One Word, acquires a spotlessly pure reputation. ||3|| This word ‘Waheguru’ is so precious that, that knowledge which cannot be obtained by reading all the world’s scriptures and books of knowledge, all that knowledge can be obtained with this shabad of the Guru. Quotation from Gurbani M5/216, cqur byd muK bcnI aucrY AwgY mhlu n pweIAY ] bUJY nwhI eyku suDwKru Ehu sglI JwK JKweIAY ]3] chathur baedh mukh bachanee oucharai aagai mehal n paaeeai || boojhai naahee eaek sudhhaakhar ouhu sagalee jhaakh jhakhaaeeai ||3|| Reciting the four Vedas from memory, they do not obtain the Mansion of the Lord’s Presence hereafter. Those who do not understand the One Pure Word, utter total nonsense. ||3|| M1/467 nwnk lyKY iek gl horu haumY JKxw JwK ]1] Naanak laekhai eik gal hor houmai jhakhanaa jhaakh ||1|| O Guru Nanak, only one thing is of any account: everything else is useless babbling and idle talk in ego. ||1|| Bhai Gurdaas Ji writes in his Kabet Saveyeh that just as a precious stone is small to look at, but its price can fill ones coffers; just as a cheque has little or no weight, but with a paper cheque a huge amount of cash can be collected; just as a seed is but small, but the tree that grows out of it bears numerous fruits; in the same way while the shabad of the Guru appears to be rather short, but its importance only becomes apparent when the essence of the soul is acquired and experienced: jYsy hIrw hwQ mY qnk so idKweI dyq jaisae heeraa haathh mai thanak so dhikhaaee dhaetha mol kIey dmkn Brq BMfwr jI ] mol keeeae dhamakan bharath bha(n)ddaar jee || jYsy br bwDy huMfI lwgq n Bwr kCu jaisae bar baadhhae hu(n)ddee laagath n bhaar kashhu AwgY jwie pweIAq lCmI Apwr jI ] aagai jaae paaeeath lashhamee apaar jee || jYsy bit bIj Aiq sUKm srUp hoq jaisae batt beej ath sookham saroop hotha boey sY ibibiD krY ibrKw ibsQwr jI ] boeae sai bibidhh karai birakhaa bisathhaar jee || qYsy gur bcn scn gurisKn mY thaisae gur bachan sachan gurasikhan mai jwnIAY mhwqm gey hI hirduAwr jI ] jaaneeai mehaatham geae hee haridhuaar jee || Quotation from Bhai Gurdaas Ji The second Bhai Gurdaas Ji writes in his Vaar:- hir vwihgurU mMqr AgMm jg qwrnhwrw] har vaahiguroo ma(n)thar aga(n)m jag thaaranehaaraa|| jo ismrih nr pRym isau phuNcY drbwrw] jo simarehi nar praem sio pahu(n)achai dharabaaraa|| In ‘Mehmaa Parkash’ every episode ends with the following line:- vwihgurU muK kro aucwr ] ho dieAwl kr lhy auDwr ] vaahiguroo mukh kuro ouchaar Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=15045 ho dhaeiaal kur lehae oudhaar Say the word Waheguru with your mouth. Being compassionate (the Timeless Being) will save you. Giving examples from the janamsakhi (biography) of Sri Guru Nanak Dev Ji, Bhai Santokh Singh Ji writes in ‘Sri Guru Nanak Parkash’- when Sri Guru Nanak Dev Ji went to the land of lust, the women there changed Bhai Mardana Ji into a sheep and (seeing this) Guru Ji advised them as follows:- iqq vwihgurU muK nwm jpo Ardws iqhvl kI krIXy ] mn kwmnw pUrn hovihgI hir kIriq pRIiq irdy DrIXy ] Contemplate upon the Name of Waheguru. Make your supplications by offering the karhaa-parshaad. Your desires will be fulfilled, When you keep the Lords praises in your heart. (Sri Guru Nanak Parkash Poorbaardh Chapater 7) In the Triya Raj (where ladies of lust rule) too Guru Ji gave the same advice:- sK sMq Awie qW pY mMq n clwie inj tihl bnwie kIjY Cor rIiq mwn kI ] ‘vwihgurU’ jpo mK jwih Bv jnX dK, Dyiq suK rIiq jXNo sMqoK isMG Bwn kI ] The holy saint has arrived and your spells will not work on him. Learn to serve and do away with egotism. Utter Waheguru and all your difficulties will vanish. Says Santokh Singh (the Guru blessed them with this) beneficial and comfort giving practice. Many other historical references also confirm that the shabad or word ‘Waheguru’ is the gurmantar of the Khalsa. In this century the sants or spiritually evolved beings like Baba Attar Singh Ji Mastuanaa, Sant Baba Nand Singh Ji Guru Nanaksar, Sant Karam Singh Ji Hotee Mardhaan, Sant Sangat Singh Ji Kamaalee-ay Wale, Sant Baba Sunder Singh Ji, Sant Khalsa Gurbachan Singh Ji Bhindraan Wale, Bhai Sahib Bhai Randhir Singh Ji Narangwal Wale, Sant Ishar Singh Ji Rarh-ay Wale, and many other spiritually evolved saint meditated and contemplated upon the ‘Waheguru’ mantar and persuaded many other to take Amrit , the ambroisal nectar, and receive the gift of gurmantar ‘Waheguru’ by treading the path of Gur-maryadha (Sikh code of conduct), sent into motion by Sri Guru Gobind Singh Ji. To be continued………