sher_panjabi
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continueing with Dr. Gurnam Singh's presentation....
General characteristics of a true guru
* Somebody who is liberated from the panj chore or five deadly vices: lust, anger, greed, pride and attachment.
* Somebody who has no enmity, sees all as equal, if free from prejudice and hatred.
* Has the capacity to change peoples mind and to dispel falsehood for the betterment of them and society.
* Spreads peace, justice, love and happiness wherever s/he treads.
* Works and lives in and through social life.
* Has nor sees any duality between this life and after life. i.e. between life and death.
* Does selfless sewa – is disciple and guru at once.
* Has the power of naam and distribute this to others.
* Has no praise for self but infinite praise for waheguru.
kl mih rwm nwmu swru ]
In this Dark Age of Kali Yuga, the Lord's Name is the most sublime.
AKI q mItih nwk pkVih Tgx kau sMswru ]1] rhwau ]
Some people try to deceive the world by closing their eyes and holding their nostrils closed. ||1||Pause||
AWt syqI nwku pkVih sUJqy iqin loA ]
They close off their nostrils with their fingers, and claim to see the three worlds.
mgr pwCY kCu n sUJY eyhu pdmu AloA ]2]
But they cannot even see what is behind them. What a strange lotus pose this is! ||2||
(Ang 662, SGGS)
What is a fake Guru?
* Looks like a ‘holy man’ but doesn’t act like one.
* Displays aggression, pride and anger, even if this is minor.
* Somebody who asks (directly and indirectly) for monetary donations.
* Gives undue/undeserved respect to people in power (corrupt officials, police, politicians)
* One who condones oppression or fails to oppose inhuman treatment and tyrannical rulers
* Seeks physical comfort or seeks physical discomfort!
* Over indulges in societal activities or withdraws from society altogether!
* Claims to give you Enlightenment at a touch.
* Claims magical and occult powers
* Makes sexual advances
* Makes false claims, such as having powers to cure diseases (physical, social and psychological).
* lives an ostentatious life and demands gifts from their disciples to support their lifestyle.
* Someone who is psychologically manipulating.
* Preys on weak and desperate people.
* Uses fancy marketing techniques to convince others of their holiness.
Fake pir held for rapeFAISALABAD, March 31: Police claimed on Thursday to have arrested a self-proclaimed Pir, allegedly involved in a dozen rape cases. The police said Ishaq alias Jin Pir was wanted in several cases of fraud and rape. Nishatabad police arrested the accused and handed him over to investigation wing. —
Kabeer on Fake gurus
Awsw kbIr]
gj swFy qY qY DoqIAw iqhry pwiein qg ]
They wear loin cloths, three and a half yards long, and triple-wound sacred threads.
glI ijn@w jpmwlIAw loty hiQ inbg ]
They have rosaries around their necks, and they carry glittering jugs in their hands.
Eie hir ky sMq n AwKIAih bwnwris ky Tg ]1]They are not called Saints of the Lord - they are the thugs and fraudsters of Benares. ||1||
AYsy sMq n mo kau Bwvih ]
Such 'saints' are not pleasing to me;
False gurus and Guru Teg Bahadur Ji
* Guru Harkrishan Sahib departed on March 30, 1664 AD
* Ordained next guru would be “Baba Bakala!”
* 22 fake gurus of the Sodhi clan lined up for guruship arguing amongst each other
* 12 months passed
* Makhan Shah Lubana, gursikh trader from Gujrat survuves a storm
* Came to Baba Bakala to make an offering to Guru ji
* He finally docoveres the true guru
- “Gur ladho ray! gur ladho ray!”
* Baba Gurditta, the grandson of Baba Buddha ji performed ceremony
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I am trying to upload a powerpoint presentation on "What is True Guru?" put together by Dr. Gurnam Singh (from Warwick), who is a University lecturer at Coventry Uni and Warwick Uni. However the file seems too big.
Here is some stuff from Bhai sahib's presentation on "what is true guru?":
-----------------------------------------------------------------------------------------------
What is a Guru? General definitions:
* Somebody from the ‘East’
* Spiritual teacher
* Holy person
* Enlightened person
* Master/Ustad/expert and teacher (e.g. Ravi Shankar)
* Liberated being – Jeevan Mukat
* Divine being
* Saviour
Guru Ramdas Ji on True Guru
siqguru ibrhI nwm kw jy imlY q qnu mnu dyau ]
The True Guru is the Lover of the Naam, the Name of the Lord. Meeting Him, I dedicate my body and mind to Him
siqguru swgru gux nwm kw mY iqsu dyKx kw cwau ]
The True Guru is the Ocean of Virtue of the Naam, the Name of the Lord. I have such a yearning to see Him!
hau iqsu ibnu GVI n jIvaU ibnu dyKy mir jwau ]6]
Without Him, I cannot live, even for an instant. If I do not see Him, I die. ||6||
ijau mCulI ivxu pwxIAY rhY n ikqY aupwie ]
As the fish cannot survive at all without water,
iqau hir ibnu sMqu n jIveI ibnu hir nwmY mir jwie ]7]
the Saint cannot live without the Lord. Without the Lord's Name, he dies. ||7||
siqguru myrw sdw sdw nw AwvY n jwie ]
My True Guru, forever and ever, does not come and go.
Ehu AibnwsI purKu hY sB mih rihAw smwie ]13]
He is the Imperishable Creator Lord; He is permeating and pervading among all. ||13||
Sat + Guru = Satguru
* Waheguru
- Akal Purakh
- Shabad Guru,
- Satgur (infinite lord)
* Guru Nanak
* 8 Gurus
* Guru Gobind Singh Ji
- Guru Granth Sahib Ji embodiment of true guru
- Panj piaray – authority of true guru
BYrau mhlw 5 ] Guru Arjan on Satiguru
siqguru myrw bymuhqwju ] My True Guru is totally independent.
siqgur myry scw swju ] My True Guru is adorned with Truth.
siqguru myrw sBs kw dwqw ] My True Guru is the giver of all.
siqguru myrw purKu ibDwqw ]1] My True Guru shapes all destiny. ||1||
gur jYsw nwhI ko dyv ] There is no deity equal to the Guru.
ijsu msqik Bwgu su lwgw syv ]1] rhwau ] Whoever has good destiny does sewa
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Radha Soami use two concepts from Satguru Guru Granth Sahib Ji:
- Naam/ Naam Daan
- Poora Guru
Without a Poora (Perfect) Guru you cannot be liberated:
ibnu gur pUry nwhI auDwru ]
Without the Perfect Guru, no one is saved. (Ang 886)
And the Poora Guru gives the disciple "Naam".
siqguir dIAw AMimRq nwmu ]2]
The True Guru bestows the Ambrosial Naam, the Name of the Lord. ||2|| (Ang 1328)
Confused or Simple (Bhole Bhaale) women and men get stuck in the mind games of these people, because they quote Gurbaani in their Satsang. HOWEVER the Gurbaani is selectively used and they expand or add on to it with their own words and teachings. If there was a copyright on Gurbaani then Radha Soamis would be big legal trouble.
These two concepts should be discussed and done vichaar on in regards to gurmat.
we need to discuss and understand:
* need of poora guru
* qualities (gun) of poora guru - traits of a pakhandi
* weigh up things - who can be parallel to poora guru - satguru nanak dev ji and the Das Guru Sahibaans?
* what is naam
* where is naam
* how to experience naam
Gurbaani tells us where Naam is found:
iesu kwieAw AMdir nwmu nau iniD pweIAY gur kY sbid vIcwrw ]4]Within this body are the nine treasures of the Naam; contemplating the Word of the Guru's Shabad, it is obtained. ||4|| (Ang 754)
iehu mnu dyhI soiD qUM gur sbid vIcwir ]Reform this mind and body, by contemplating the Word of the Guru's Shabad.
nwnk iesu dyhI ivic nwmu inDwnu hY pweIAY gur kY hyiq Apwir ]8]10]32]
O Nanak, within this body is the treasure of the Naam, the Name of the Lord; it is found through the Love of the Infinite Guru. ||8||10||32|| (Ang 427)
sB ikCu Gr mih bwhir nwhI ]Everything is within the home of the self; there is nothing beyond.
bwhir tolY so Brim BulwhI ]
One who searches outside is deluded by doubt.
gur prswdI ijnI AMqir pwieAw so AMqir bwhir suhylw jIau ]1]
By Guru's Grace, one who has found the Lord within is happy, inwardly and outwardly. ||1||
I was listening to Giani Sant Singh Ji Maskeen's Katha on "Maya". Giani Ji was saying that Maya is that which put up a wall (deevaar) between oneself and Waheguru.
Our parents can become Maya when they become a blockage, a hinderance and obstacle between our relationship with Vaheguru and our soul.
Money can become Maya when it becomes a distraction, hinderance and obstruction between the relationship of Vaheguru and our soul.
The Guru could also become Maya if we become stuck in the Guru and the Guru is a dead end. For example, a fake holy man (pakhandi saadh or guru) pretends to give spiritual advice to someone and then expects the disciple to pay him money or feed him. The Pakhandi will want the follower to seek outwards for peace, to seek outwards for Naam, to seek outwards for contenment i.e. in the Pakhandi.
However, Dhan Dhan Satguru Guru Granth Sahib Ji is not a wall (deevaar) blocking our relationship with Waheguru. Guru Granth sahib ji is a "Duaar", a door to walk through. Hence we call the place where the Guru is, "Gur-duaraa" (the Guru's door). The Guru is like a mirror. We rely on the Guru, seek guidance of the Guru and serve the Guru - and the Guru says "Look within in yourself". The Guru is a mirror where one sees the "true-self". The True Guru is a door to Vaheguru, not a wall obstructing the relationship to Vaheguru.
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An informative article on Sikhnet's Sikhi Wiki Sikh Encyclopaedia on Nihung Singhs :
http://www.sikhiwiki.org/index.php?title=Nihang
Guru Raka
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How to do Sukhaasan Di Sewa
By Manvir Singh Khalsa
’Sukhaasan’ means "easy pose" or posture of rest, peace and tranquillity. At night after Sodar Rehraas, Guru Ji’s Saroop (Volume) is put to rest (i.e. ceremoniously closed and placed) in a special room or place, but before being moved, Guru Ji is put into Sukhaasan. In essence, it is the reverse of the Prakaash ceremony. Sukhaasan takes place after the sun goes down, or at any time before Guru Ji’s Saroop is moved, such as at the completion of Gurdwara ceremony when Guru Ji is to be moved.
The following is a full Sukhaasan ceremony:
1. The sewadaar (volunteer) serving as the Granthi takes a Hukamnaama.
2. The Granthi then recites ‘Sohila’ while he or she closes Siri Guru Granth Sahib Ji, removing the side rumaalas. (If one does not know Sohila Sahib by heart, someone else can read it from the Nitnem Gutka). If Sukhaasan is performed during the day, ‘Benti Chaupayee’ is traditionally recited. However, any Gurbaani or chanting may be performed.)
3. Guru Ji’s Saroop is placed in the centre of the Manjee Sahib (raised platform/cot), it is covered with one or both side rumaalas. The Granthi covers his or her head with a clean towel or (cotton) cloth and then places Guru Ji’s Saroop on their head.
4. The rectangular shaped folded white cotton rumaalas, which are on the Manjee Sahib are then unfolded upon the Palkee in preparation for wrapping Guru Ji’s Saroop. Unfolding the rumaala, which had been folded into a rectangular shape for the Parkaash, is now unfolded to make the diamond shape. (Cotton is used because it is not slippery, and holds well as a wrap.)
5. Guru Ji is lowered onto the rumaalas on the Palki Sahib.
6. Siri Guru Granth Sahib Ji is then neatly wrapped, one rumaala at a time. One corner at a time, the rumaala is folded inwards. Having done this, the side side rumaalas (palkeeaan) are placed on top of Guru Ji’s saroop and then the large rumaala sahib is placed over.
7. Ardaas is recited. This may be a short, abbreviated Ardaas.
<> vwihgurU jI kI &qih]sRI BgOqI jI shwie] vwr sRI BgOqI jI kI pwqSwhI 10] ipRQm BgOqI ismir kY gurU nwnk leIN iDAwie] iPr AMgd gurU qy Amrdwsu rwmdwsY hoeIN shwie] Arjn hrgoibMd no ismrO sRI hirrwie] sRI hirikRSn iDAwieAY ijs ifTY siB duK jwie] qyg bhwdr ismirAY Gr nau iniD AwvY Dwie] sB QWeI hoie shwie] dsvW pwqSwh sRI gurU goibMd isMG swihb jI! sB QWeI hoie shwie] dsW pwqSwhIAW dI joq sRI gurU gRMQ swihb jI dy pwT dIdwr dw iDAwn Dr ky bolo jI vwihgurU!
hy inmwixAW dy mwx, inqwixAW dy qwx, inEitAW dI Et, s`cy ipqw, vwihgurU! gurU grIb invwj, DMn sRI gurU gRMQ swihb jI, Awp dy hzUr suKAwsn dI Ardws hY jI[ Awp jI ny AMimRq vyly qoN lY ky hun qk swD sMgq nUM drSn dy ky inhwl kIqw hYN jI[ Awp jI dw suKAwsn AsQwn iqAwr hYN, ikrpw kr ky suKAwsn AsQwn qy ibrwjmwn hovo jI[
A`Kr vwDw Gwtw Bu`l cu`k mwP krnI[ srb`q dy kwrj rws krny[
syeI ipAwry myl, ijnHW imilAw qyrw nwm icq Awvy[ nwnk nwm cVHdI klw, qyry Bwxy srb`q dw Blw[
vwihguurU jI kw ^wlsw, vwihgurU jI kI Pqih[
boly so inhwl, siq sRI Akwl!
Ik O-unkaar Vaaheguroo Jee kee Fateh
Sree Bhagautee Jee s-haaé. Vaar Sree Bhagautee jee kee Paat-shaahee Dasveen.
Pritham Bhaguatee simar kai, Gur Naanak le-ee dhiaaé.
Phir Angad, Gur te Amardaas, Raamdaasai hoé s-haaé.
Arjan Hargobind no, simrau Sree Har Raaé.
Sree Harkishan dhiaaeeai, jis dithai sabh dukh jaaé.
Teg Bahaadar simriai, ghar nau nidh aavai dhaaé. Sabh thaaeen hoé s-haaé.
Dasvaan Paat-shaah, Sree Guroo Gobind Singh Saahib Jee. Sabh thaaeen hoé s-haaé.
Dasaan Paat-shaaheeaan dee jot, Sree Guru Granth Saahib Jee dé
paath deedaar daa dhiaan dhar ké,
bolo jee Vaaheguroo!
Hé nimaaniaan de Maan, nitaaniaan dé Taan, niohtiaan di Oht, Saché Pitaa Vaaheguroo! Guroo Gareeb Nivaaj, Dhan Sree Guroo Granth Sahib Jee, aap dé hazoor sukhaasan dee ardaas hai jee. Aap jee ne amrit-velé to lai ké hun tak saadh sangat noo darshan dé ké nihaal keetaa hai jee. Aap Jee daa Sukhaasan Asthaan tiaar hai, kirpaa kar ké Sukhaasan asthaan té biraajmaan hovo jee.
Akhar vaadhaa ghaataa bhul chuk maaf karnee.
Se-ee piaaré mel, jinhaan miliaa teraa naam chit aavé. Naanak Naam chardikalaa, teré bhaané sarbat daa bhalaa.
Vaaheguroo Jee kaa Khaalsa, Vaaheguroo Jee kee Fateh.
Bolé so nihaal, Sat Sree Akaal!
8. The Granthi places Guru Ji’s Saroop on his or her head, stands and walks to the location where Guru Ji will spend the night. Ideally, another Sikh precedes Guru Ji with sword drawn, and another Sikh follows, waving the Chaur Sahib over Guru Ji. Everyone sings any Gurbaani or mantra, such as Satnaam Vaaheguroo, or Dhan Siri Guru Granth Sahib Ji. Traditionally the Saadh Sangat join together and sing:
ijQY jwie bhY myrw siqgurU Jithai jaaé behai meraa satguroo
so Qwnu suhwvw rwm rwjy ] So thaan suhaavaa raam raajé
gurisK^ØI so Qwnu BwilAw Gursikhee so thaan bhaaliaa
lY DUir muiK lwvw ] Lai dhoor mukh laavaa
gurisKw kI Gwl Qwie peI Gursikhaa kee ghaal thaaé pe-ee
ijn hir nwmu iDAwvw ] Jin har naam dhiaavaa
ijn@ nwnku siqguru pUijAw Jin Nanak satgur poojiaa
iqn hir pUj krwvw ]2] Tin har pooj karaava.
Translation: -
”Wherever my True Guru goes and sits, that place is beautiful, O Lord King. The Guru's Sikhs seek out that place; they take the dust and apply it to their faces. The works of the Guru's Sikhs, Who meditate on Vaheguru's Name, are approved. Those who worship the True Guru, O Nanak - Vaheguru causes them to be worshipped in turn. ||2||” (Ang 450, SGGS)9. A short Ardaas may be recited at the Guru’s resting place (however this is usually done if it is different location i.e. Guru Ji’s saroop has come from someone’s house back to the Gurdwara Sahib).
"Bolé so Nihaal . . . Sat Siree Akaal!" is proclaimed, so that all nearby may know that the Guru is now safely at rest.
10. Everyone then says: ‘Vaaheguroo Jee Ka Khaalsa, Vaaheguroo Jee Kee Fateh’
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MARK OF EXCELLENCE
Becoming Guru-Centered
The Sikh Research Institute offers a variety of
theme-oriented sessions for emerging leaders in the
community - high school and college students and young
professionals. Each event seeks to facilitate learning
while enhancing personal development and growth for
each participant.
Mark of Excellence is one such program, offering a
series of lectures, presentations and workshops.
Participants attend personal and community development
sessions that seek to foster the Sikh values based on
Gurmat traditions: Sikh scripture, history, and
discipline. Other principles of universal significance
are also incorporated that do not disturb the harmony
of the Sikh faith.
Please join us next month in London for a Mark of
Excellence program for college/university students and
young professionals.
Date: Saturday – October 8, 2005
Location: University College London (UCL)
Theme: Guru: Connecting with the Divine Light
Participants: University Students & Young
Professionals
Sponsor: Sikh Societies at Cambridge University,
Oxford University, and University College London
Registration: University Students: £5 / Young
Professionals: £10
This Mark of Excellence event will feature the
following sessions:
Session I: What is Guru? – Meaning, Role & Importance
Session II: The Prophet-Genius of Ten Nanaks –
Attributes, Lives & Contributions
Session III: Guru Granth & Guru Panth – Origin,
Development & Institution
Session IV: Personal Relationship with the Guru –
Effort, Faith & Grace
Session V: Questions & Answers – Open forum to seek
opinions from a Gurmat perspective
For more information and to obtain a registration
form, please contact:
Baldeep Kaur
07984-937173 | bk254@cam.ac.uk
About the Sikh Research Institute
The Sikh Research Institute is a 501©(3) nonprofit
organization seeking to develop a principle-driven
community by protecting the core and enlarging the
resource pool. The Institute’s mission is to
facilitate training and development while inspiring
Sikh values, create global awareness of Sikhi, and
deliver solutions to the key challenges faced by the
Sikh community. All donations are tax deductible.
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I am interest in the Gurbaani side of Panjab Radio.
I think the Gurbaani shows do a great job to educate listeners on Gurmat and stick to one principle of following Guru Granth and Guru Panth.
Yes - Panjab Radio, as from its name, caters for Panjabis and therefore has Panjabi cultural shows and songs.
I personally take the best bits what interests me and enriches my Sikhi and improves my knowledge and leave the rest. The Panjab Radio Gurbaani shows have really helped with my Sikhi knowledge, so I respect Panjab Radio for having those great Gurbaani presenters and time slots dedicated to Gurbaani and Gurmat discussion.
bhul chuk maaf.
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Waheguru ji ka khalsa, waheguru ji ki fateh
kiddaa charan-kamal singh!?
My group (Group 1A) at the camp was CHARDIKALA - good bunch of people!!
May Guru Ji keep you all in chardikala and bless you with Gursikhi jeevan.
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Vaaheguroo Ji Ka Khaalsa, Vaaheguroo Ji Ki Fateh
For anyone starting uni in the UK this year please visit: B.O.S.S. Website
Click on the Uni you are going to and find out about your Sikh Society details.
Most unis have weekly simrans and students attend and support other Universities sikh soc programmes as well.
so thats just some quick advice - just in case someone didnt know.
if anyone has any advice etc for new uni students, please share it.
guru raka.
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I agree with Sher-e-Panjab penji/paaji
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Panjab Radio 5th Anniversary & celebrating Pehlaa Prakaash Diwas Programme:
DATE : SUNDAY, 4TH SEPT 05
VENUE: HAYES METRO CENTRE
SPRINGFIELD ROAD
HAYES - UB4 0LE
TIME : 9 A.M. - 5 P.M.
LUNCH / LANGAR SERVED AT 1 P.M
PERFORMANCES BY:
LEHMBAR HUSSAINPURI
NACHATAR GILL &
AND A SURPRISE GUEST
(p.s. before anyone is thinking - all the performers will be singing religious theme based songs :TH: )
ALL WELCOME ! BRING YOUR FAMILY AND FRIENDS !
In the morning programme there will be Kirtan by youngsters and Sweet Sikhi Team and also world-famous Dhadhi Jatha, Tarsem Singh Moranwali will be doing Dhadi Prasan.
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I have heard some people questioning the Gurmantar being "Vaheguru" and some go as far as saying Bhai Randhir Singh "invented" the Gurmantar "Vaheguru". Knowing that these people are speaking utter nonsence, it spured me to look into the Gurmantar, and realise the beauty of the Gurmantar and appreciate it more. If i have made any mistakes in this article, please forgive me and let me know. Thanks.
“Vaheguru Gurmantar Hai…”
by Manvir Singh Khalsa
mÚ 5 ] pwpiVAw pCwiV bwxu scwvw sMin@ kY ] gur mMqRVw icqwir nwnk duKu n QIveI ]2]"Fifth Mehl: Take aim with the arrow of Truth, and shoot down sin. Cherish the Words of the Guru's Mantra, O Nanak, and you shall not suffer in pain. ||2||" (Ang 521, SGGS)
Mantar is a Sanskrit word, simply meaning "incantation". Just as the fragrance is boxed in the flower, and the light of the sun is hidden in the colours, similarly, the essence of the Divine Expression resulting from Super Consciousness is summed up in the Mantar. The Akhree or the letter form of Mantar is the expression of the subtle Primal Sound, which is beyond the reach of our bodily senses and the three modes of material nature. Thus the Mantar is not an ordinary word; it's embedded with the transcendental vibratory sound that represents the Absolute Purity.
pMcy sbd vjy miq gurmiq vfBwgI Anhdu vijAw ] Awnd mUlu rwmu sBu dyiKAw gur sbdI goivdu gijAw ]
"The Panch Shabad, the Five Primal Sounds, vibrate with the Wisdom of the Guru's Teachings; by great good fortune, the Unstruck Melody resonates and resounds. I see the Lord, the Source of Bliss, everywhere; through the Word of the Guru's Shabad, the Lord of the Universe is revealed." (Kaanrra, Ang 1315, SGGS)
By chanting a Mantar we try to invoke the Pure Being who resides within. Thus, the Mantar is the Name of the Inner Being whom we are calling or want to Realise. Therefore, if chanted with concentration, intuitive understanding, determination, constancy, assiduousness and feeling, the Mantar will open a person to themselves — it will bring the person face to face with the Divine Light within.
mMqRü qMqRü AauKDu punhcwru ] hir hir nwmu jIA pRwn ADwru ]
"(To dispel the sleep of attachment, for that person the Lord’s Name is the) Mantar, Naam is Tantar (magic), Naam is the all-curing medicines and Naam is the act of atonement. The Name of the Lord, Har, Har, is the Support of the soul and the breath of life." (Guarree, Ang 184, SGGS)
The Mantars for Simran (remembrance of the Lord) are usually short, containing only a few syllables. Relatively longer Mantars are impractical for chanting and meditation, thus loose their effectiveness. The shorter Mantars of fewer syllables are more effective, because they are more likely to flow better with the natural rhythm of the breathing process or Praans, easy to remember and more suitable for concentration and remembrance.
siqguir mMqRü dIE hir nwm ] ieh Awsr pUrn Bey kwm ]2]
"The True Guru has given me the Mantra of the Lord's Name. By this Support, my affairs have been resolved. ||2||" (Gaurree, Ang 196, SGGS)
khu kbIr AKr duie BwiK ] hoiegw Ksmu q lyiegw rwiK ]3]33]
“Says Kabeer, chant the two letters of the Lord's Name (Baba Kabeer Ji’s Mantar was ‘Raam’: the Gurmukhi letters ‘Raaraa’ plus ‘Mammaa’). If He is your Lord and Master, He will protect you. ||3||33||" (Gaurree, Ang 329, SGGS)
Guru Ji imparts self-knowledge (Awqm igAwn), which removes the veil of ignorance that separates us from Vaheguru. Guru Ji also gives his Sikhs the ‘Gurmantar’ (the Divine Name) whose unbroken chanting or meditation brings the individual mental-control and inner purity. Both of these essentials of spirituality have been provided to us by our Guru, Guru Nanak Sahib Ji. We have been blessed with the Gurbaani for self-knowledge, and the Gurmantar is bestowed to us by the Guru-roop Panj Piaare and Guru Granth Sahib Ji’.
‘Vaheguru’ (also spelt ‘Waheguru’) is the Gurmantar for the Sikhs (invocatory formula received from the Guru) or NAAM for repetition (silently or aloud) and meditation upon the Supreme Reality. The Gurmantar has been passed down to from the Guru to the Sikhs in initiation ceremonies (Amrit Sanskaar). The Panth Sikh Rehat Maryada describes this:
“(o) After this the five beloved ones, all together in chorus, communicating the name of Waheguru to all who have been administered the ambrosial baptism…” (Article XXIII, Chapter XIII)
sws sws sws hY jyqy mY gurmiq nwmu sm@wry ] swsu swsu jwie nwmY ibnu so ibrQw swsu ibkwry ]7]
“With as many breaths as I have, I chant the Naam, under Guru's Instructions. Each and every breath which escapes me without the Naam - that breath is useless and corrupt. ||7||” (Nat Naraayan, Ang 980, SGGS)
Also in Chapter III of the Sikh Rehat Maryada under the heading of ‘Meditation on Naam (Divine Substance) and Scriptures’ states:
“(1) A Sikh should wake up in the ambrosial hours (three hours before the dawn), take bath and, concentrating his/her thoughts on One Immortal Being, repeat the name ‘Waheguru’ (Wondrous Destroyer of darkness).”
The Gurmantar is also referred as “Beej Mantar”, meaning the seed Mantar, which one should sow in the field of the mind and soul. Naam Japna (repeated utterance of Divine Creator’s Name, Vaheguru) is one of the three core moral principals of Sikhi, the other two being ‘Kirat Karnee’ (honest labour and living) and ‘Vand Chhakna’ (sharing one’s provisions with the needy). In Sri Guru Granth Sahib Ji the word “Vaheguru” (vwihgurU) appears thirteen times and the word “Vahguru” (vwhgurU) appears three times. Sri Guru Gobind Singh Ji, the Tenth Nanak, used “Vaheguru” in the invocatory formula: “Ik Ounkaar Sri Vaheguru Jee Kee Fateh”, beside the traditional “Ik Ounkaar Satgur Prasaad” at the beginning of some of his compositions as well as in the Sikh salutation – “Vaheguru Jee Ka Khalsa Vaheguru Ji Kee Fateh”.
As briefly mentioned, the word “Vaheguru” is made up of two word “Vaah(e)” and “Guru”. “Vaah” or “Vaahe” is an ecstatic expression of awe and wonder. Therefore it is often translated as “wondrous” or “wonderful”. “Guru” derives from two words. “Gu” means darkness, and “Ru” (‘Roo’) means light. Therefore ‘Guru’ means that power, being, and presence, which dispels darkness and brings light, in other words ‘Enlightener’. Cumulatively, the name implies wonder at the Divine Light eliminating spiritual darkness. It might also imply -‘Hail the Lord whose Name eliminates spiritual darkness.’ Thus the two constituents of Vaheguru (Vaahe+Guroo) implies the state of wondrous ecstasy and offering homage to the Divine Creator Being.
The attitude of wonder and total submission at the sight of Divine Greatness is prominently visible in Sri Guru Nanak Ji when he recorded Gurbaani, for example:
ggn mY Qwlu riv cMdu dIpk bny qwirkw mMfl jnk moqI ] DUpu mlAwnlo pvxu cvro kry sgl bnrwie PUlµq joqI ]1]
"In the bowl of the sky, the sun and moon are the lamps; the stars in the constellations are the pearls. The fragrance of sandalwood is the incense, the wind is the fan, and all the vegetation are flowers in offering to You, O Luminous Lord. ||1||" (Dhanaasree, Ang 663, SGGS)
kyqy pvx pwxI vYsMqr kyqy kwn mhys ] kyqy brmy GwViq GVIAih rUp rMg ky vys ]
"So many winds, waters and fires; so many Krishnas and Shivas. So many Brahmas, fashioning forms of great beauty, adorned and dressed in many colours." (Ang 7, SGGS)
ivsmwdu nwd ivsmwdu vyd ]
“Wondrous is the sound, wondrous is the wisdom…” (Aasa Di Vaar, Ang 463, SGGS)
Wonder and ecstasy are expressed at the cosmic order and its mystery full of Divinely appointed system. The salok mentioned above from Aasa Di Vaar concludes with:
ivsmwdu nyVY ivsmwdu dUir ] ivsmwdu dyKY hwjrw hjUir ] vyiK ivfwxu rihAw ivsmwdu ] nwnk buJxu pUrY Bwig ]1]
“Wonderful is closeness, wonderful is distance. How wonderful to behold the Lord, ever-present here. Beholding His wonders, I am wonder-struck. O Nanak, those who understand this are blessed with perfect destiny. ||1|| (Aasa, Ang 464, SGGS)
Following on Guru Ji says in the next Salokh in Aasa Di Vaar:
BY ivic pvxu vhY sdvwau ] BY ivic clih lK drIAwau ]
"In the Lord’s fear, the wind and breezes ever blow. In the Lord’s fear, thousands of rivers flow." (Aasa, Ang 464, SGGS)
Gurbaani here expresses wonder at the cosmic ‘fear’ under which the universe operates in obedience to the Divine Law, which the Divine Creator alone is exempt from.
In Japji Sahib, and shabads throughout Sri Guru Granth Sahib Ji, one prominent theme and subject is the expresses wonder at the cosmic order. In the 16th Pauree (Stanza) of Japji Sahib, is the conveys wonder at the limitlessness of space:
kyqw qwxu suAwilhu rUpu ] kyqI dwiq jwxY kOxu kUqu ]kIqw pswau eyko kvwau ] iqs qy hoey lK drIAwau ] kudriq kvx khw vIcwru ] vwirAw n jwvw eyk vwr ] jo quDu BwvY sweI BlI kwr ] qU sdw slwmiq inrMkwr ]16]"
...What power! What fascinating beauty! And what gifts! Who can know their extent? You created the vast expanse of the Universe with One Word Hundreds of thousands of rivers began to flow. How can Your Creative Potency be described? I cannot even once be a sacrifice to You. Whatever pleases You is the only good done, You, Eternal and Formless One!" ||16|| (Ang 3, SGGS)
The17th –19th Paurees (Stanzas) of Japji Sahib, each begin with ‘Asankh’ (AsMK), meaning "Countless” is uttered in the same feeling of wonder and awe.
AsMK jp AsMK Bwau ] AsMK pUjw AsMK qp qwau ]
"Countless meditations, countless loves. Countless worship services, countless austere disciplines..." (Ang 3, SGGS)
The Divine Creative Being has been attributed with countless Names, for example, ‘Allah’, ‘Raam’, ‘Kudaah’, ‘Guru’, ‘Satguru’, ‘Gobind’, ‘Raam,’ ‘Nirunkaar’, ‘Gopal’etc and so on. However Gurbaani clearly states that the Creator Being has no name and is beyond our description.
eyk jIh gux kvn bKwnY ] shs PnI syK AMqu n jwnY ] nvqn nwm jpY idnu rwqI ieku guxu nwhI pRB kih sMgw ]16]
"Even the thousand-headed serpent does not know Your limit. One may chant new names for You day and night, but even so, O God, no one can describe even one of Your Glorious Virtues. ||16||" (Maaroo, Ang 1083, SGGS)
Sri Guru Gobind Singh Ji, the Tenth Nanak, says in Jaap Sahib:
qv srb nwm kQYY kvn krm nwm brnq sumiq ]1]
“No one can tell all the Names of the Lord, who is called by special Name by the wise, according to His excellences and doings. ||1||”” (P. 2, Dasam Granth)
The Fourth Nanak, Guru Raam Daas Ji says:
hir hir nwm AsMK hir hir ky gun kQnu n jwih ]
"The Names of the Lord, Har, Har, are countless. The Glorious Virtues of the Lord, Har, Har, cannot be described." (Kaanrraa, Ang 1316, SGGS)
Therefore, there is no name for Vaheguru, but instead we use Vaheguru’s actions and virtues to address him and praise Him. For example ‘Hari’ means one who makes something blossom and brings life or greenery to nature. ‘Gopal’ means ‘Lord of the Universe’. Similarly, “Vaheguru” means ‘Wonderful Enlightener’ or ‘Wondrous Lord’. ‘Raam’ means “All-Pervading’. ‘Shiv’ (‘Shiva’) means ‘embodiment of goodness’ (kilAwx-srUp).
surg pieAwl imrq BUA mMfl srb smwno eykY EhI ] isv isv krq sgl kr jorih srb mieAw Twkur qyrI dohI ]1]
"In the heavenly paradise, in the nether regions of the underworld, on the planet earth and throughout the galaxies, the One Lord is pervading everywhere. Everyone calls upon You with their palms pressed together, saying, "Shiva, Shiva" (meaning ‘the Giver of goodness and peace’). O Merciful Lord and Master, everyone cries out for Your Help. ||1||" (Gaurree, Ang 207, SGGS)
gurU isKu isKu gurU hY eyko gur aupdysu clwey ] rwm nwm mMqu ihrdY dyvY nwnk imlxu suBwey ]8]2]9]
"The Guru's Sikh, and the Sikh's Guru, are one and the same; both spread the Guru's Teachings. The Mantar of Raam Naam, the Lord's Name is enshrined within the heart, O Nanak, and we merge with the Lord so easily. ||8||2||9||" (Aasa, Ang 444, SGGS)
Gurbaani is given to us so that we can attain true Spiritual Understanding. For the specific purpose of Naam Jap, Guru Nanak Sahib Ji gave us a very short and sweet, a four-syllable word ‘Va-he-gu-ru’ as the Gurmantar, which is to be repeated or meditated upon day and night while eating, walking, working, standing, sitting, talking, etc.
swis swis ismrhu goibMd ] mn AMqr kI auqrY icMd ]
"With each and every breath, meditate in remembrance on the Lord of the Universe, and the anxiety within your mind shall depart." (Gaurree, Ang 295, SGGS)
so pRBu nyrY hU qy nyrY ] ismir iDAwie gwie gun goibMd idnu rYin swJ svyrY ]1] rhwau ]
"Vaheguru is the nearest of the near. Remember Him, meditate on Him, and sing the Glorious Praises of the Lord of the Universe, day and night, evening and morning. ||1||Pause||" (Devgandhaaree, Ang 530, SGGS)
Where does this one Word of Shabad come from? Although it is mentioned throughout Guru Granth Sahib Ji in various names as discussed above, the full form of this Mantar, ‘Vaheguru’, was revealed by the realised Bhattas (Bards) in their Baani. It was also mentioned in the writings of Bhai Gurdaas Ji, the contemporary and maternal uncle of Guru Arjan Dev Ji, who also was the scriber of the ‘Pothi Sahib’.
vwihgurU, vwihgurU, vwihgurU, vwih jIau ] kvl nYn, mDur bYn, koit sYn sMg soB, khq mw jsod ijsih, dhI Bwqu Kwih jIau ] dyiK rUpu, Aiq AnUpu, moh mhw mg BeI, ikMknI sbd Jnqkwr Kylu pwih jIau ] kwl klm hukmu hwiQ, khhu kaunu myit skY, eIsu bMm´, g´wnu D´wnu Drq hIAY cwih jIau ] siq swcu sRI invwsu, Awid purKu sdw quhI, vwihgurU, vwihgurU, vwihgurU, vwih jIau ]1]6]
“”Vaheguru”, “Vaheguru”, “Vaaheguru”, “Vaahe Jee-o”, Wow! Wow! O Beloved! I am a sacrifice! You are lotus-eyed, with sweet speech, exalted and embellished with millions of companions. (For me it is You who) Mother Yashoda invited and said, “O son (come), eat yoghurt and rice.” Gazing upon Your supremely beautiful form, and hearing the musical sounds of Your silver bells tinkling, (Mother Yashoda) was intoxicated with delight. (O person!) Death's pen and command are in Your hands. Tell me, who can erase it? Shiva and Brahma yearn to enshrine Your spiritual wisdom in their hearts. O Vaheguru, You are forever True, the Home of Excellence, the Primal Supreme Being. “Vaheguru”, “Vaheguru”, “Vaheguru”,
“Vaahe Jee-o”. ||1||6||” (Ang 1402, SGGS)
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]
"You have formed and created this play, this great game; O “Vaheguru”, this is all Your creation. You are pervading and permeating the water, land, skies and nether regions; Your Words are sweeter than Ambrosial Nectar. Brahmas and Shivas respect and obey You. O Death of death, Formless Lord, I beg of You. By Guru's Grace, the greatest thing is obtained, and the mind is involved with the Sat Sangat, the True Congregation. You have formed and created this play, this great game. O “Vahguru”, this is all Your making. ||3||13||42||" (Ang 1403, SGGS)
syvk kY BrpUr jugu jugu vwhgurU qyrw sBu sdkw ] inrMkwru pRBu sdw slwmiq kih n skY koaU qU kd kw ] bRhmw ibsnu isry qY Agnq iqn kau mohu BXw mn md kw ] cvrwsIh lK join aupweI irjku dIAw sB hU kau qd kw ] syvk kY BrpUr jugu jugu vwhgurU qyrw sBu sdkw ]1]11]
"Your servants are totally fulfilled, throughout the ages; O "Vaheguru", it is all You, forever. O Formless Lord God, You are eternally intact; no one can say how You came into being. You created countless Brahmas and Vishnus; their minds were intoxicated with emotional attachment. You created the 8.4 million species of beings, and provide for their sustanance. Your servants are totally fulfilled, throughout the ages; O "Vaheguru", it is all You, forever. ||1||11||" (Ang 1403, SGGS)
Throughout Gurbaani, Guru Ji instructs us to meditate and chant on the ‘Guru’ (referring to God), and to praise the ‘Guru’. Therefore, the Bhatts, did not reveal a new message from Guru Nanak Sahib Ji.
AhM qoro muKu joro ] guru guru krq mnu loro ] ipRA pRIiq ipAwro moro ]1] rhwau ]
"Give up your ego, and turn your face to Vaheguru. Let your yearning mind call out, ""Guru, Guru"". My Beloved is the Lover of Love. ||1||Pause||" (Kaanrraa, Ang 1306, SGGS)
gurU gurU jip mIq hmwry ] muK aUjl hovih drbwry ]1] rhwau ]
"Chant and meditate: “Guru, Guru”, O my friend. Your face shall be radiant in the Court of the Lord. ||1||Pause||" (Gaurree, Ang 190, SGGS)
vymuhqwjw vyprvwhu ] nwnk dws khhu gur vwhu ]4]21]
"The Lord is absolutely independent, and totally care-free; O servant Nanak, chant “Gur Vaahu” (Wondrous Guru). ||4||21||" (Aasa, Ang 376, SGGS)
For a deeper understanding of the word “Vaheguru”, we can look at its four syllables individually. These four syllables (in Gurmukhi) are "Vaavaa", "Haahaa", "Gaggaa", and "Raaraa". Guru Granth Sahib Ji reveals to us on ang (respected word for page) that these four syllables represent the Names of the One Creator Supreme Being. For example, Vaavaa represents ‘Vaasudev’, Haahaa represents ‘Hari’, Gaggaa represents ‘Gobind’, and Raaraa represents ‘Raam’. All these are different names of the same One Timeless Reality, which have been repeatedly used throughout the Gurbaani; which suggests that this Mantar is not only condensed into a short and sweet form, but also very powerful!
vvY vwrI AweIAw mUVy vwsudyau quDu vIsirAw ] ”
Vavai (Vaavaa): Your turn has come, you fool, but you have forgotten Vasudev (God). This opportunity will not come again, you fool; you will fall under the power of death's messenger.” (Aasa, Ang 435, SGGS)
hwhY hir kQw bUJu qUM mUVy, qw sdw suKu hoeI ] mnmuiK pVih, qyqw duKu lwgY, ivxu siqgur mukiq n hoeI ]16]
“Hahaa: Understand the Sermon of Har (God), you fool; only then you will attain eternal peace. The more the Manmukhs (self-willed people) read, the more pain they suffer. Without the True Guru, liberation is not obtained.” (Aasa, Ang 435, SGGS).
ggY goibdu iciq kir mUVy, glI iknY n pwieAw ] gur ky crn ihrdY vswie mUVy, ipCly gunh sB bKis lieAw ]15]
“Gaggaa: Keep Gobind (God) in your mind, you fool; by mere words, no one has ever attained Him. Enshrine the Guru's feet (i.e. Gurbaani) within your heart, you fool, and all your past sins will be forgiven.” (Aasa, Ang 435, SGGS)
rwrY rwmu iciq kir mUVy, ihrdY ijn@ kY riv rihAw ] gur prswdI ijn@I rwmu pCwqw, inrgux rwmu iqn@I bUiJ lihAw ]17]
"Raaraa: Centre your consciousness on Raam (God), you fool; abide with those whose hearts are filled with Him. By Guru's Grace, those who recognise Him, understand the Absolute Being.” (Aasa, Ang 435, SGGS).
Therefore joining the word letters and syllables, which form to make the word “Vaheguru” represents four Names attributed to the One Creator Supreme Being into one word, which means “Wondrous Guru” or “Wondrous Dispeller of Darkness”. Bhai Gurdaas Ji says in his poetry:
vwihgurU gur Sbd lY iprm ipAwlw cup clolw]
"The Guru's word he receives is "Vaheguru", the wondrous Lord, and remains silently immersed in delight.” (Vaar 4, Bhai Gurdaas Ji, Contemporary of Guru Arjan Dev Ji)
Bhai Gurdaas Ji ‘re-emphasises’ Guru Nanak Sahib Ji’s Mantar, which he blessed the Sikhs with. The Mantar, which is recorded in Gurbaani and also bestowed upon Sikhs by the Panj Piaare:
vwihgurU gurU mMqR hY jp haumYN KoeI ] Awp gvwey Awp hY gux guxI proeI ]13]
"The Gurmantar is "Vaheguru", through reciting which erases egotism. Losing egotism and merging into the qualities of the supreme Lord, he himself becomes full of qualities." (Vaar 13, Bhai Gurdaas Ji, Contemporary of Guru Arjan Dev Ji)
Knowing the meaning of the Mantar is very helpful when one is concentrating on it. Then the person will know when they reach the goal, which the Mantar is supposed to produce Within them. The word ‘Vaheguru’ (Wondrous Lord) implies that the Mantar is essentially meant for praising the One Creator Supreme Being through chanting, Keertan, or Naam Simran with each and every swaas (life breaths) as taught by the Guru-roop Panj Piaare.
hmry jgjIvn hir pRwn ] hir aUqmu ird AMqir BwieE guir mMqu dIE hir kwn ]1] rhwau ]
“The Lord, the Life of the World, is my Breath of Life. The Lofty and Exalted Lord became pleasing to my heart and my inner being, when the Guru breathed the Mantra of the Lord into my ears. ||1||Pause||” (Prabhaatee, Ang 1335, SGGS)
bIj mMqRü hir kIrqnu gwau ] AwgY imlI inQwvy Qwau ] gur pUry kI crxI lwgu ] jnm jnm kw soieAw jwgu ]1]
"Sing the Kirtan of the Lord's Praises, and the Beej Mantra, the Seed Mantra. Even the homeless find a home in the world hereafter. Fall at the feet of the Perfect Guru; you have slept for so many incarnations - wake up! ||1||" (Raamkalee, Ang 891, SGGS)
A spiritual Christian girl used to study with me at Sixth Form. She said every time she sees a beautiful flower or tree she praises the God by saying “You are Wonderful! You are Amazing! Wonderful Lord”. I smiled and said that is wonderful to hear. I explained that similarly Sikhs are instructed by our Guru to say ‘Vaheguru’. Explaining what Vaheguru meant she smiled and realised the beauty of Word. ‘Vaheguru’ being the Gurmantar of the Sikhs, there is no doubt about this. A Sikh day and night remains in the awe and wonder of the Dispeller of darkness, the Guru, and chants ‘Vaa-He-Gu-Roo’ with each breath realising the beauty of the Lord within and around them. The Guru’s instructions are re-emphasised in the Rehatnaama of Bhai Desa Singh Ji, a contemporary of Guru Gobind Singh Ji:
vwihgurU inq bcn aucwry ] vwihgurU ko ihrdY DwrY ]
“He/she repeats the True Name of 'Vaheguru' daily. He/she enshrines Vaheguru in his heart.” (Rehatnaama Bhai Desa Singh)
Bhul chuk maaf
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How to do Parkaash Di Sewa
By Manvir Singh Khalsa
’Parkaash’ means light, radiance, expansion. It is the presence of the Guru presiding over the Saadh Sangat, the Company of the Holy. The Parkaash ceremony is the installation of the Siri Guru Granth Sahib upon the Palkee Sahib for the day, or for the Gurdwara ceremony about to be conducted.
1. Entering Guru Ji’s room (or the place where Guru Ji’s Sukhaasan was done), the sewadaar (volunteer) serving as the Granthi ‘mathaa teks’ (bows down) to Guru Sahib.
2. A short Ardaas is recited (if Guru Ji’ Saroop is being taken to someone’s house from the Gurdwara then another Ardaas is recited when Guru Ji’s saroop arrives at the house and is placed on the Palkee Sahib before the Parkaash is done):
<> vwihgurU jI kI &qih]
sRI BgOqI jI shwie] vwr sRI BgOqI jI kI pwqSwhI 10] ipRQm BgOqI ismir kY gurU nwnk leIN iDAwie] iPr AMgd gurU qy Amrdwsu rwmdwsY hoeIN shwie] Arjn hrgoibMd no ismrO sRI hirrwie] sRI hirikRSn iDAwieAY ijs ifTY siB duK jwie] qyg bhwdr ismirAY Gr nau iniD AwvY Dwie] sB QWeI hoie shwie] dsvW pwqSwh sRI gurU goibMd isMG swihb jI! sB QWeI hoie shwie] dsW pwqSwhIAW dI joq sRI gurU gRMQ swihb jI dy pwT dIdwr dw iDAwn Dr ky bolo jI vwihgurU!
hy inmwixAW dy mwx, inqwixAW dy qwx, inEitAW dI Et, s`cy ipqw, vwihgurU! gurU grIb invwj, DMn sRI gurU gRMQ swihb jI, Awp dy hzUr pRkwS dI Ardws hY jI[ drSn dy ky Aqy ipvqR hukmnwmw bKS ky Awp jI dIAW ipAwrIAW sMgqW nUM inhwl kro jI[
A`Kr vwDw Gwtw Bu`l cu`k mwP krnI[ srb`q dy kwrj rws krny[
syeI ipAwry myl, ijnHW imilAw qyrw nwm icq Awvy[ nwnk nwm cVHdI klw, qyry Bwxy srb`q dw Blw[
vwihguurU jI kw ^wlsw, vwihgurU jI kI Pqih[
boly so inhwl, siq sRI Akwl!
Ik O-unkaar Vaaheguroo Jee kee Fateh
Sree Bhagautee Jee s-haaé. Vaar Sree Bhagautee jee kee Paat-shaahee Dasveen.
Pritham Bhaguatee simar kai, Gur Naanak le-ee dhiaaé.
Phir Angad, Gur te Amardaas, Raamdaasai hoé s-haaé.
Arjan Hargobind no, simrau Sree Har Raaé.
Sree Harkishan dhiaaeeai, jis dithai sabh dukh jaaé.
Teg Bahaadar simriai, ghar nau nidh aavai dhaaé. Sabh thaaeen hoé s-haaé.
Dasvaan Paat-shaah, Sree Guroo Gobind Singh Saahib Jee. Sabh thaaeen hoé s-haaé.
Dasaan Paat-shaaheeaan dee jot, Sree Guru Granth Saahib Jee dé
paath deedaar daa dhiaan dhar ké,
bolo jee Vaaheguroo!
Hé nimaaniaan de Maan, nitaaniaan dé Taan, niohtiaan di Oht, Saché Pitaa Vaaheguroo! Guroo Gareeb Nivaaj, Dhan Sree Guroo Granth Sahib Jee, aap dé hazoor parkaash dee ardaas hai jee. Darshan dé ké até pavitar hukamnaama baksh ké, aap jee deeaan piaareeaan sangtaan noo nihaal karo jee.
Akhar vaadhaa ghaataa bhul chuk maaf karnee.
Se-ee piaaré mel, jinhaan miliaa teraa naam chit aavé. Naanak Naam chardikalaa, teré bhaané sarbat daa bhalaa.
Vaaheguroo Jee kaa Khaalsa, Vaaheguroo Jee kee Fateh.
Bolé so nihaal, Sat Sree Akaal!
3. A clean towel or (cotton) cloth is placed on the head of the person serving as the Granthi, then Guru Ji’s Saroop (Volume) is lifted with both hands and placed upon that person’s head, who then carries it to the Palkee Sahib (Guru Ji’s throne).
As Guru Ji is being carried, the Granthi and those present recite any Gurbaani Shabad or mantra. (i.e. Sat Naam Vaaheguroo, Dhan Siri Guru Granth Sahib Jee, etc.). Everyone present stands up when Guru Ji’s Saroop is being carried to the Palkee Sahib (throne) and does matha tek, bows down.
4. All present then sit and continue to meditate and recite Gurbaani or Simran.
A sevadaar (if present) waves the Chaur Sahib over Guru Ji for the entire ceremony.
5. At the place of the Parkaash, Guru Sahib is placed in the centre of the Manjee Sahib (raised platform/cot) and the Granthi unwraps Siri Guru Granth Sahib one rumaala at a time, either alone or assisted by sevadaars,.
The rumaala sahib will open up to be a diamond shape. Once it is opened, a smaller rumaala is placed on top of Guru Ji’s Saroop. Placing the clean towel or (cotton) cloth back on the head, the Granthi lifts Guru Ji’s Saroop on his or her head.
6. The diamond shape rumaala sahib is the folded inwards so it takes a rectangular shape.
7. Two pillows are then placed on each side and one at the top centre of the Manjee Sahib. These are then covered with a cotton rumaala.
8. Guru Ji’s Saroop is carefully set down on the pillows, and then raised in a vertical position, resting its spine on the Palkee and central pillow. The Volume is then opened near to the centre (using both hands).
9. The side rumaalas (called “Palkeeaan”) are placed inside the front and back covers. These rumaalas drape down over the sides of the Palkee Sahib. Then Guru Ji is covered with one or more large rumaalas.
10. There are generally 2 rumaalas covering Guru Sahib, one underneath and another on the top.
11. The Granthi reads a Hukamnama (the first shabad found on the top left hand side of the Ang (respectful word referring to the ‘pages’ of Sri Guru Granth Ji) which the Volume was opened on).
12. The Guru is then covered with its rumaala(s).
Bhul chuk maaf
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TODAY (Now) THERE IS A TOPIC ON A TALK SHOW CALLED 'WRIGHT STUFF' (on CHANNEL 5) ON WHETHER WHITE PEOPLE LOOK AT YOU DIFFERENT AFTER THE LONDON BOMBINGS BECAUSE OF YOUR APPEARANCE.
THIS WOULD BE A GOOD OPPURTUNITY FOR SIKHS TO HIGHLIGHT THE ISSUE OF THE WIDER PUBLIC BEING IGNORANT OF WHO SIKHS ARE.
NISHAAN SAHIBS BURNT
GURDWARA ATTACKED
SINGHS BEATEN UP and more ALL BECAUSE OF LONDON BOMBINGS
SO PLEASE TUNE INTO THE PROGRAMME AND EMAIL/TEXT/PHONE THE PROGRAMME WITH YOUR VIEWS AND EXPERIENCES and HOPEFULLY PEOPLE WILL REALISE THAT THE SIKH COMMUNITY IS ALSO FACING BACKLASH.
THANKS
The Wright Stuff (Talk Show)
Time - 10:30 - 11:30 (1 hour long)
Phone the studio on 0871 231 5555
Text 85333
Email: wrightstuff@five.tv
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Below is Professor Sahib Singh Ji's translation of Japji Sahib (from
http://www.gurugranthdarpan.com/0001.html)
<> siqnwmu krqw purKu inrBau inrvYru
Akwl mUriq AjUnI sYBM gurpRswid ]
ArQ :- Akwl purK ie`k hY, ijs dw nwm 'hoNd vwlw' hY jo isRStI dw rcnhwr hY, jo sB ivc ivAwpk hY, BY qoN rihq hY, vYr-rihq hY, ijs dw srUp kwl qoN pry hY, (Bwv, ijs dw srIr nws-rihq hY), jo jUnW ivc nhIN AwauNdw, ijs dw pRkwS Awpxy Awp qoN hoieAw hY Aqy jo siqgurU dI ikrpw nwl imldw hY[
not-ieh auprokq guris`KI dw mUl-mMqr hY [ ies qoN AgWh ilKI geI bwxI dw nwm hY 'jpu' [ ieh g`l cyqy r`Kx vwlI hY ik ieh mUl-mMqr v`KrI cIz hY qy bwxI 'jpu' v`KrI hY [ sRI gurU gRMQ swihb dy SurU ivc ieh mUl-mMqr iliKAw hY, ijvyN hryk rwg dy SurU ivc BI iliKAw imldw hY [ bwxI 'jpu' l&z 'Awid scu' qoN SurU huMdI hY [ Awsw dI vwr dy SurU ivc BI iehI mUl-mMqr hY, pr 'vwr' nwl ies dw koeI sMbMD nhIN hY, iqvyN hI ie`Qy hY [ 'jpu' dy ArMB ivc mMglwcrn dy qOr qy iek slok aucwirAw igAw hY [ iPr ‘jpu’ swihb dIAW 38 pauVIAW hn[
]jpu]
ies swrI bwxI dw nwm 'jpu' hY [
Awid scu jugwid scu ]
hY BI scu nwnk hosI BI scu ]1]
ArQ :- hy nwnk! Akwl purK mu`F qoN hoNd vwlw hY, jugW dy mu`F qoN mOjUd hY [ ies vyly BI mOjUd hY qy AgWh ƒ BI hoNd vwlw rhygw [1[
not-ieh Slok mMglwcrn vjoN hY [ ies ivc gurU nwnk dyv jI ny Awpxy ieSt dw srUp ibAwn kIqw hY, ijs dw jp ismrn krn dw aupdyS ies swrI bwxI 'jpu' ivc kIqw igAw hY [
ies qoN AgWh bwxI 'jpu' dw mzmUn SurU huMdw hY [
"Aad Sach Jugaad Sach, Hai Bhi Sach, Nanak Hosi Bhi Sach" is a 'Solakh' (couplet).
The Salokh also appears in Sri Sukhmani Sahib (only difference is "Bhee" is "Bhi" in the Sukhmani Sahib Salokh)
The Number ||1|| is used with the Salokh... so it illustrates that this is a salokh. and the ||1|| after "Nanak Likhiyaa Naal" is to illustrate the first PAUREE (stanza).
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5 DAYS left to the camp!
so apply soon if you or your lil brothers or sisters wish to attend
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Sikh Missionary Society Annual Gurmat Camp
31st July to 7th August 2005
@ Guru Gobind Singh Khalsa College, Chigwell, Essex (East London, UK)
Special Features of the camp are:
* Lectures, talks and discussions on the Sikh Religion and Culture
* Community Living: The Gurmat Way
* Gurmat Essay Competition
* Indoor and Outdoor Games
* Introduction of campers to Kirtan
* Introductionof campers to Gatka(Sikh Martial Arts)
* Camp Fire and Special Gatka Display
* One Day Outing to 'Chesington World of Adventure' theme park
To apply or further info, contact:
General Secretary : Surinder Singh Purewal (07949 762761)
Camp Organiser: Mohinder Singh Chahal (07900 472779)
Sikh Missionary Society
10 Featherstone Road,
Southall,
Middlesex
UB2 5AA
England, UK
Telephone: 44 (0)20 8574 1902
Fax: 44 (0)20 8574 1912
Camp Fees - £50.00 for the first child and £45 for other children from the same family.
Transport Arrangement - Seats for the coach journey from the Society in Southall to the camp and back will be available on payment of £10.00 per child in advance
Note: Minimum Age for Campers is 9 years on 31st July 2004, and the Maximum age is 16.
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Waheguroo Ji Ka Khalsa, Waheguroo Ji ki Fateh
Daas has put together a Powerpoint presentation for individuals and Gurdwaras to use when an Anand Kaaraj (Sikh wedding ceremony) takes place.
I am sure there are many errors and mistakes. Daas has his done his best to include the general and main wedding ceremony in the Powerpoint (individual shabads, the hukamnama shabad and ardaas are not included and therefore you will have to use the individual files for them).
Bhul Chuk maaf
**Anand Kaaraj (Sikh Wedding Ceremony) Powerpoint**
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In regards to my post - i need to clarify that i am not referring to normal balding or thinning of hair
The gentleman in our town he makes his own medicine and applies it ONLY ONCE to the affected area - the medicine has to be applied when the sun is out - because with the sun the medicine reacts.
This is not for baldness which comes naturally to people when they hit 30s or later in life. Nor is it for thinning hair.
The medicine and treatment (which is all free) is for small bald patches which occur in the beard or hair and very quickly spread (which looks unnatural to look at).... our family friend's 10 year old son also had these bald patches growing on his head... so the medicine is for that.
For example:
Guru Raka
please PM or email me if anyone has the disorder
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i need to download sikhi to the max so i can make the powerpoints of rakhiaa de shabad.
or unless someone else does mind making them and posting them.
thanks
guru raka.
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Do you have bald patches?
If you have bald patches growing (which leave the skin - literally with no hair visible) - then this is caused one mutulated diseased hair thread which spreads across the head, causing baldness all over the head.
If anyone has the problem please PM me or email me:
manvir.khalsa@gmail.com
There is an old gentleman in our town who does free cure for this condition. It involves special herbal medicine which is applied to the bald patch and when exposed to the sun - the medicine has a reaction which kills the diseased hair.
My cousin (who is a girl) and my dad both suffered these bald patches.... this can be a problem especially for girls... english doctors say it is caused by stress and say "wear a wig - you can get it free from NHS". However, this man has been trained in traditional medicine and its free of charge (sewa).
Please let anyone who know who may have this condition know that they can better.
Guru Raka
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**Mool Mantar (with Pictures)**
Note: The Panj Banian Romanised Text have all been updated -- 01/07/2005
**Jap Ji Sahib **
**Jaap Sahib** (updated and improved Romanised Text)
**Tav Prasaad Swaiye**
**Chaupayee Sahib (long version)**
**Anand Sahib (Full)**
**Sodar Rehraas Sahib**
**Sohila Sahib**
----- Ardaas -----
Tu_Taakur_Tum_Pe_Ardaas__shabad_before_Ardaas_.zip
... a pictorial ardaas will be uploaded soon (hopefully).
----- Other Powerpoint Files -----
**Anand Sahib 6 Paureeaa(n)**
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** Sohila (Bed time / evening Baani) **
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Why Radha Soamis Are Successful?
in WHAT'S HAPPENING?
Posted
What a Radha Soami would consider plus points about being Radha Soami:
* Don't have to wake up Amrit-vela
* No need to you a shower, bath or wash your face in the morning.
* There's no Rehat like doing Nitnem etc.
* Only prohibition is "no meat", but you can smoke tobacco. drinking is not good but its not "bad, bad" because you ain't exactly killing anyone or anything to drink it.
* Go to Sat-sangs whenever you have time
* Saying "Radha-Soami" as greeting to follow Radha Soamis
Being a Sikh:
* Waking up Amrit-vela
* A Sikh has to wake up in the morning and have a shower, and wash face, fresh to do paath and simran.
* Strict Rehat to discipline mind and body - panj kakaar, got to tell the truth, not allowed to lie, no stealing, sarbat da bhala, keeping clean and hygienic
* Unique dress and appearance.
* No drugs, no tabocco, alcohol or anything which harms the body (the temple where Vaheguru abides).
* Saying "Waaheguroo Ji Ka Khaalsa, Waaheguroo Ji Ki Fateh" to fellow Sikhs.