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  1. Which is which? I think one is Ek Onkar to Gurprasad and another is Ek Onkar to Nanak Hosee Bhee Sach
  2. Wahegurujikakhalsawahegurujikifateh One time the sangat at Bengal did a benti to Sant Baba Sundar Singh Ji Bhindranwale to come over there and do parchar of this beautiful marg of Satguru Sri Guru Nanak Dev Ji Maharaj. A Gurmat Smagam was held in Calcutta, West Bengal. A lot of sangat had gathered there to listen to the Gurmat Parchar of Mahapursh. Amongst the sangat there was a tantric Yogi. He had seen the huge crowds which had gathered and jealousy entered his mind. He began to think to himself that I have all the tantric powers in my hands. If I was to utter a spell and place it on this Mahapursh then all these people/sangat will begin to follow me. In this way as Santji was walking past the tantric Yogi, the yogi began to utter a spell and threw a copper wire at Santji. At the time the spell was uttered/thrown Santji was uttering Sri Mool Mantar Sahib Ji. As the pavan pavitar amrit bani of Maharaj was being uttered the spell bounced off Santji and fell upon the Yogi. Those who were present began to hear the Yogi scream in pain as his body began to burn. Just then Santji moved towards the Yogi and with his hand touched the Yogi and blessed him. As soon as Santji did this all the Yogi's pain and suffering ended and he was brought to the plane of peace. From that day everytime Santji used to go past that place the tantric yogi would stand up with his hands folded and head bowed towards Santji. One day some Singhs asked Santji why this Yogi who had never got up before or shown any respect to Santji had all of a sudden changed. Santji smiled and said this is the kirpa of Satguru Sri Guru Nanak Dev Ji Maharaj. The Singhs began to say Santji you are keeping something from us, please do kirpa. Santji then began to explain what had happened. He said that this Yogi had made thousands follow him through his spells and intended to do the same to Santji and the sikh sangat. But he didn't know that Santji was one who recited Sri Mool Mantar Sahib Ji 24 hours a day. If someone tries to place a spell on one who recites Sri Mool Mantar Sahib it is like trying to throw something up into the sky - it's only going to come back in one direction. Akho Satnaam Sri Waheguru. Dhan Dhan Satguru Sri Guru Nanak Dev Ji Maharaj. Guru Sahib Kirpa Karo especially in this day and age where many people try to use spells to take away our brothers and sisters. Loose translation from katha by Sant Avtar Singh Ji Wahegurujikakhalsawahegurujikifateh
  3. - MOOL - ------------------ ਮੂਲੁ ਨ ਬੂਝਹਿ ਆਪਣਾ ਸੇ ਪਸੂਆ ਸੇ ਢੋਰ ਜੀਉ ॥: Moolu na boojhahi aapanaa se pasooaa se dhor jeeou : Those who do not understand their own Mool (Source, Origin, Jot...); they are beasts and they are cattle (i.e., great fools of animal intellect-ਡੰਗਰ ਬੁਧੀ ਵਾਲੇ ਮਹਾਂ ਮੂਰਖ)! (sggs 751). <><><><> The Gurbani tells us that the very purpose of this human birth is to Recognize or Understand our True Nature (ਅਪਣੇ ਅਸਲੀ ਸਰੂਪ ਨੂੰ ਪਛਾਣ ਲੈਣਾਂ), and thus become One with our Mool ( ਮੂਲ : Source, Origin, Jot, Reality, ਅਸਲਾ...) within. Once we become One with our Mool within (i.e., become Saabat-Soorat : ਸਾਬਤ ਸੂਰਤਿ...), then we become One with everything else. ਯਾ ਜੁਗ ਮਹਿ ਏਕਹਿ ਕਉ ਆਇਆ ॥: Yaa Yug mahi ekahi kaou aaiaa. (sggs 251). ਉਪਦੇਸੁ ਸੁਣਹੁ ਤੁਮ ਗੁਰਸਿਖਹੁ ਸਚਾ ਇਹੈ ਸੁਆਉ ॥: Oupadesu sunahu tum gursikhahu sachaa ihai suaaou: O Gur-Sikhs! Listen to the Teachings (of the Gur-Shabad: Gurmat, Aatam Giaan, Spiritual Wisdom...). This alone is the true purpose of life (sggs 963). The Gurbani tells us that without being united (linked, One...) with our Mool within, the mind will not be satisfied (truly contented-ਸਤ ਸੰਤੋਖੀ, annihilated, subdued, conquered...). If not connected to its Mool, the mind will certainly remain connected to Maya (the sense of duality, Doojaa- Bhaav, Dubidhaa, two-ness, the principle of plurality...). ਮਮਾ ਮੂਲ ਗਹਿਆ ਮਨੁ ਮਾਨੈ ॥: Mamaa mool gahiaa manu maanai: MAMAA: Clinging to the Mool, the mind is satisfied (ਮੰਨੇ, ਸਮਝੇ, comply...). (sggs 342). ਮੂਲੁ ਛੋਡਿ ਲਾਗੇ ਦੂਜੈ ਭਾਈ ॥: Moolu chhodi laage doojai bhaaee: Abandoning the Mool, (Mayaic Jeev) become attached to the love of duality. (sggs 232). ਮੂਲੁ ਨ ਬੂਝਹਿ ਸਾਚਿ ਨ ਰੀਝਹਿ ਦੂਜੈ ਭਰਮਿ ਭੁਲਾਈ ਹੇ ॥੩॥: Moolu n boojhahi saach n reejhehi doojai bharam Bhulaaee Hae ||3||: (The false ones) do not understand their Mool, they are not pleased (satisfied or gratified) with the Truth, and so they wander in duality and doubt. ||3|| (sggs 1024). Furthermore, the Gurbani reveals to us that the True Nature of our mind is Joti-Svaroopa (embodiment or the True Image of the Divine Light). The Gurbani asks us to recognize this Truth, here and now. ਇਉ ਕਹੈ ਨਾਨਕੁ ਮਨ ਤੂੰ ਜੋਤਿ ਸਰੂਪੁ ਹੈ ਅਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ॥੫॥: Iou kahai Nanaku man toon joti saroopu hai apanaa moolu pashaanu ||5||: Thus says Nanak - O mind! Your "Saroop" (your own, True State) is "Joti" (Divine Light)! Recognize your Mool (Source, Origin, Reality...) ||5|| (sggs 441). Otherwise, the Gurbani says: ਮੂਲੁ ਨ ਬੂਝਹਿ ਆਪਣਾ ਸੇ ਪਸੂਆ ਸੇ ਢੋਰ ਜੀਉ ॥: Moolu na boojhahi aapanaa se pasooaa se dhor jeeou : Those who do not understand their own Mool (Source, Origin, Jot...); they are beasts and they are cattle (i.e., great fools of animal intellect-ਡੰਗਰ ਬੁਧੀ ਵਾਲੇ ਮਹਾਂ ਮੂਰਖ)! (sggs 751). Question: If Joti-Svaroop (embodiment or the True Image of the Divine Light...) is man's Real Nature, what did shatter his this Eternal State? In other words, what did go wrong? Simply put: it is the rise of Mayaic Budhi or false ego-sense (Haumai) that creates havoc in the forest of the body - the birth of man's all troubles. On account of Doojaa Bhaav (duality), doubts (Bharam), false intellect (ਝੂਠੀ ਮਤ), etc., our psychological or mental conditioning veils our Mool from us. As a result, one thinks himself "other" than the Mool. That is, one thinks himself separate from the Mool. This is the notion of two-ness (ਦੁਬਿਧਾ-Dubidhaa...). Thus, duality is nothing but our love (Bhaav) of two-ness (Doojaa ...). To put it otherwise, by associating with duality one looses Divine Understanding ( Aatam Giaan...). This loosening of Divine Understanding gives rise to forgetfulness, ignorance, or obliviousness of the Mool so much talked about in the Gurbani. As a result, we miss out the opportunity (ਆਪਣੇ ਅਸਲ-ਮਨੋਰਥ ਵਲੋਂ ਖੁੰਝ ਜਾਣਾਂ) to Realize our Mool within. It is Maya with her dualistic principle of delusion or the law of opposites that deludes us from our very birth. ਨਉ ਘਰ ਦੇਖਿ ਜੁ ਕਾਮਨਿ ਭੂਲੀ ਬਸਤੁ ਅਨੂਪ ਨ ਪਾਈ ॥: Naou ghar dekhi ju kaamani bhoolee basatu anoop paaee: Seeing the nine openings of the body, the soul-bride (ਜੀਵ- ਇਸਤ੍ਰੀ, Jeev) is led astray, and does not attain the Incomparable Substance (peerless, unequal, unique, or Real Thing within - Mool, ਜੋਤ-ਰੂਪ...). (sggs 339). As a result - although our Mool within is our Mooring - but we have lost that Mooring, and consequently have gone astray due to our doubts (Bharam), egotism (Haumai ), love or hunger for Maya (ਮਾਇਆ ਦੀ ਭੁੱਖ, Bikaar-lust, anger, greed, etc.), and so on. In other words, it's one's Manmukh or Saakat (Mayaic ...) lifestyle that is responsible for losing connection with the Mool. ਮਨਮੁਖ ਮੂਲਹੁ ਭੁਲਿਆ ਵਿਚਿ ਲਬੁ ਲੋਭੁ ਅਹੰਕਾਰੁ ॥: Manmukh moolahu bhuliaa vichi labu lobhu ahankaar: The Manmukh (self-willed...) forget the Mool; for they are caught in greed, avarice, and pride (i.e., Bikaar ). (sggs 316). ਸਾਕਤ ਨਿਰਗੁਣਿਆਰਿਆ ਆਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ॥: Saakat nirgunaariaa apnaa moolu pashaanu : O devoid of all virtues - ਗੁਣ-ਹੀਨ, Saakat - recognize your own Mool (Source, Origin...)! (sggs 63). ਗੁਰਮੁਖਿ ਲਾਹਾ ਲੈ ਗਏ ਮਨਮੁਖ ਚਲੇ ਮੂਲੁ ਗਵਾਇ ਜੀਉ ॥੧੯॥: Gurmukhi laahaa lai gaye manmukh chale moolu gavaai jeeou . ||19|| (sggs 74). ਮੂਲੁ ਨ ਬੁਝੈ ਆਪਣਾ ਵਸਤੁ ਰਹੀ ਘਰ ਬਾਰਿ: Mool n boojhai aapanaa vasatu rahee ghar baari: (Who does) not understand the Mool, his Real Wealth (ਅਸਲ ਸਰਮਾਇਆ) remains undiscovered (ਅਣਪਛਾਤਾ) within his Heart. (sggs 56). ਨਾਮੁ ਬਿਸਾਰਿ ਲੋਭਿ ਮੂਲੁ ਖੋਇਓ ਸਿਰਿ ਧਰਮ ਰਾਇ ਕਾ ਡੰਡੁ ਪਰੇ ॥੧੦॥: Naamu bisaar lobhi Moolu khoeiou siri Dharam Raai kaa dandu Pare ||10||: Forgetting the Naam, and caught by greed, (the mortal) loses his Mool; the club of the Dharma Raai (Divine Hukam...) will fall on his head. ||10|| (sggs 1014). ਮੂਲੁ ਨ ਬੂਝੈ ਆਪੁ ਨ ਸੂਝੈ ਭਰਮਿ ਬਿਆਪੀ ਅਹੰ ਮਨੀ ॥੧॥: Moolu n boojhai aapu a soojhai bharami biaapee aham Manee ||1||: Engrossed in doubt and egotism, (The mortal does) not know the Mool; he does not understand his ownself. ||1|| (sggs 1186). The Gurbani says we can still regain our link with our Original Mooring (Mool) while still living in the midst of the happenings of the world (Maya). But, that requires making our Mann (ਮਨ), Chit (ਚਿਤ), and Hukam (ਹੁਕਮ, Shabad, Naam...) as One. ਤ੍ਰਿਤੀਆ ਤੀਨੇ ਸਮ ਕਰਿ ਲਿਆਵੈ ॥ ਆਨਦ ਮੂਲ ਪਰਮ ਪਦੁ ਪਾਵੈ ॥: Triteeaa teene sam kari liaavai. Aanad mool param padu paavai: Triteeaa (Third...), one who maintains his equilibrium (Aatmac Adolataa -ਆਤਮਕ ਅਡੋਲਤਾ) amidst the three modes (of Maya - making Mann, Chit, and Hukam as One...), attains the Mool, (the Source of ) Aanand (Bliss), and the Param Pada (the Supreme State of becoming One with the Shabad within, ਉੱਚੀ ਆਤਮਕ ਅਵਸਥਾ...). (sggs 343). ਗੁਰ ਸਬਦਿ ਸਮਾਵਏ ਅਵਰੁ ਨ ਜਾਣੈ ਕੋਇ ਜੀਉ ॥: Gur sabadi samaavaye avaru n jaanai koi jeeou : (One who is) merged (become One, Leen-ਲੀਨ) in the Gur-Shabad, does not know any other. (sggs 923). ਜੇ ਇਕੁ ਹੋਇ ਤ ਉਗਵੈ ਰੁਤੀ ਹੂ ਰੁਤਿ ਹੋਇ ॥: Je iku hoi t ougavai ruti hoo ruti hoi (sggs 468). For one to link with his Mool, the Gurbani says that he needs to become the Gurmukh (Spiritual Being, Aatam or Brahm Giaanee ...). Because, the Gurbani indicates that only by becoming the Gurmukh one can come out of the egg of doubt (Bharam-ਭਰਮ) and eliminate the egotism (Haumai), and become established in Sahaj Avasthaa (Natural State of Being, ਗਿਆਨ ਅਵਸਥਾ, ਆਤਮਕ ਅਡੋਲਤਾ, ਜਾਗਰਤ ਅਵਸਤਾ...), become one with the Satgur within ... ਇਹੁ ਮਨੁ ਨਿਹਚਲੁ ਹਿਰਦੈ ਵਸੀਅਲੇ ਗੁਰਮੁਖਿ ਮੂਲੁ ਪਛਾਣਿ ਰਹੈ ॥: Ihu manu nihachalu hiradai vaseeale gurmukhi moolu pachhaani rahai: By becoming the Gurmukh, when one Realizes his Mool (Source, Origin, Jot...), then his mind (that has become stable-ਅਡੋਲ) abides in the Heart within (sggs 945). ਕਿਉ ਮੂਲੁ ਪਛਾਣੈ ਆਤਮੁ ਜਾਣੈ ਕਿਉ ਸਸਿ ਘਰਿ ਸੂਰੁ ਸਮਾਵੈ ॥ ਗੁਰਮੁਖਿ ਹਉਮੈ ਵਿਚਹੁ ਖੋਵੈ ਤਉ ਨਾਨਕ ਸਹਜਿ ਸਮਾਵੈ ॥੬੪॥: Kiou moolu pachhaanai aatamu jaanai kiou sasi ghari sooru samaavai. Gurmukhi haoumai vichahu khovai taou Nanak sahaji samaavai : How can the Mool be Realized? How can the Soul be Known? How can the sun enter into the Home of the moon? By becoming the Gurmukh, egotism from within is eliminated; then, O Nanak! Naturally (with Sahaj, the sun - i.e., the mind, ਮਨ...) enters (into the Home of the moon - i.e., Consciousness, ਚਿਤ...). ||64|| (sggs 945). ਸਤਿਗੁਰੁ ਜਾਗਤਾ ਹੈ ਦੇਉ ॥੧॥ ਰਹਾਉ ॥: Satiguru jaagataa hai deou ||1|| Rahaaou||: The Satiguru is the Living Lord (ਜੀਉਂਦਾ ਜਾਗਦਾ ਦੇਵਤਾ). ||1||Pause|| (sggs 479). ਗੁਰਮੁਖਿ ਬਖਸਿ ਜਮਾਈਅਨੁ ਮਨਮੁਖੀ ਮੂਲੁ ਗਵਾਇਆ ॥: Gurmukhi bakhasi jamaaeeanu manmukhee moolu gavaaiaa (sggs 304). ਆਪਨ ਆਪੁ ਆਪ ਮੋ ਦਰਸੈ ॥ ਅੰਤਰਿ ਗੁਰੂ ਆਤਮਾ ਪਰਸੈ ॥ ਇਕ ਛਾਡਿ ਕੈ ਅਨਤ ਨ ਧਾਵੈ ॥ ਤਬ ਹੀ ਪਰਮ ਤਤੁ ਕੋ ਪਾਵੈ ॥੧੭੮॥: Aapan Aapu Aap Mo Darsai. Antari Guroo Aatmaa Parsai. Ik Chhaadi Kai Anat Na Dhaavai. Tab Hee param Tatu Ko Paavai ||178|| (Dasam Granth, 1247). A Manmukh is opposite of the Gurmukh. That is, the Gurmukh's mind has entered into his Mool (Jot , Source, Origin...) within by removing the division or duality (Maya) through the Shabad-Vichaar (Gurmat - Aatam Giaan, Spiritual Wisdom...). However, the Manmukhs mind remains divided, thus separated from his Mool. But still many of these Manmukhs or Saakats (in the disguise of so called Sants-"ਸੰਤ ਸਮੂਹ", etc.) pretend or boast to know their Mool. However, the reality is that they cannot even see beyond Maya (ਮਾਇਆ ਤੋਂ ਅੱਗੇ ਨਹੀਂ ਦੇਖ ਸਕਦੇ)! ਇਕਿ ਮੂਲੁ ਨ ਬੁਝਨ੍ਹ੍ਹਿ ਆਪਣਾ ਅਣਹੋਦਾ ਆਪੁ ਗਣਾਇਦੇ ॥: Eiki Moolu n bujhanih aapanaa anahodaa aapu ganaaide : Some do not understand their Mool, and without cause (without understanding their Mool), they display their self-conceit (ਆਪਣੇ ਆਪ ਨੂੰ ਵੱਡਾ ਜਤਲਾਂਣਾਂ, they act or pretend what they are not...). (sggs 468). ਗਲੀ ਜਿਨ੍ਹ੍ਹਾ ਜਪਮਾਲੀਆ ਲੋਟੇ ਹਥਿ ਨਿਬਗ ॥ ਓਇ ਹਰਿ ਕੇ ਸੰਤ ਨ ਆਖੀਅਹਿ ਬਾਨਾਰਸਿ ਕੇ ਠਗ ॥੧॥: Galee jinhaa jap maaleeaa lote hathi nibag. Oi Hari ke sant n aakheeahi Baanaaras ke thug: They have rosaries around their necks, and they carry glittering jugs in their hands. They are not called God's Saints they are thugs of Benares (sggs 476). ਸੂਰ ਸੁਰਾਰਦਨ ਸੁਧ ਸੁਧਾਦਿਕ ਸੰਤ ਸਮੂਹ ਅਨੇਕ ਮਤੀ ਕੇ ॥...ਸ੍ਰੀ ਭਗਵਾਨ ਕੀ ਭਾਇ ਕ੍ਰਿਪਾ ਹੂ ਤੇ ਏਕ ਰਤੀ ਬਿਨੁ ਏਕ ਰਤੀ ਕੇ ॥੧॥੨੧॥: Soor suraaradan sudh sudhaadik sant smooh anek mati ke || Sree bhagavaan kee bhaai kripaa te ek ratee binu ek ratee ke: (Dasam Granth, 21). ਜੋ ਸੋਵੈ ਸੋ ਮੂਲੁ ਗਵਾਵੈ ॥ ਜੋ ਜਾਗੈ ਹਰਿ ਹ੍ਰਿਦੈ ਬਸਾਵੈ ॥ ਸੱਤਿ ਬੋਲਿ ਯਾ ਕੀ ਹਮ ਮਾਨੀ ॥ ਜੋਗ ਗਿਆਨ ਜਾਗੈ ਤੇ ਜਾਨੀ ॥੨੧੦॥: Jo sovai so moolu gavaavai. Jo jaagai hari hridai basaavai. satti boli yaa kee ham maanee.Jog giaan jaagai te jaanee . (Dasam Granth, 1251). The Gurbani indicates that when the Surat (ਸੁਰਤ, consciousness, recollection...) gets absorbed in its Mool or Original Source from which it was born, then the Kaal (fear of death, Mayaic thoughts, imaginations, ਫੁਰਨੇ...) does not come near it (i.e., becomes Free from repeated suffering). ਜਹ ਕੀ ਉਪਜੀ ਤਹ ਰਚੀ ਪੀਵਤ ਮਰਦਨ ਲਾਗ ॥: Jah kee oupajee tah rachee peevat maradn laag . (sggs 337). ਮੂਲੁ ਪਛਾਣਨਿ ਤਿਨ ਨਿਜ ਘਰਿ ਵਾਸਾ ਸਹਜੇ ਹੀ ਸੁਖੁ ਹੋਈ ॥: Moolu pashhaanani tin nij ghari vaasaa sahaje hee sukh hoee : (Those who) understand their own Mool dwell within the Home of their Inner Being (Nij Ghar) in Peace and Sahaj (Natural State of Being, ਆਤਮਕ ਅਡੋਲਤਾ, ਗਿਆਨ ਅਵਸਤਾ...). (sggs 1334). The Gurbani also urges us to talk to those who already have Realized their Mool within (i.e., the Gurmukhs). ਮੂਲੁ ਜਾਣਿ ਗਲਾ ਕਰੇ ਹਾਣਿ ਲਾਏ ਹਾਣੁ ॥: Moolu jaani galaa kare haani laae haanu: (One who assays his own-self...) Speaks with those (ਆਪਣੇ ਸੁਭਾਉ ਵਾਲੇ, who have similar inclinations...) who know the Mool. (sggs 148). The Gurbani is meant to be read, its true meanings understood through Shabad-Vichaar, and its instructions (Giaan, Wisdom...) then applied to one's day-to-day living. Merely keeping the Gurbani wrapped in fancy fabric and worshipping it like an idol will not do the trick. This is the Gurbani's edict. Most importantly, therefore, after reading, the Gurbani must be thoroughly Understood, and then lived. In other words, mere robotic, mechanical, or ritualistic reading (for the sake of Mayaic hunger...) of the Gurbani without living it and without understanding the Mool with the help of its Divine Knowledge would be unavailing. ਮੂਰਖ ਦੁਬਿਧਾ ਪੜ੍ਹਹਿ ਮੂਲੁ ਨ ਪਛਾਣਹਿ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ॥: Moorakh dhubidhaa parrhahi Mool n pashhaanahi birathaa janamu gavaaiaa : Fools read in duality, (as a result, they) do not recognize their Mool (Jot...); (thus, they) waste their lives uselessly. (sggs 1133). ਮੂਲੁ ਨ ਬੂਝਹਿ ਸਾਚਿ ਨ ਰੀਝਹਿ ਦੂਜੈ ਭਰਮਿ ਭੁਲਾਈ ਹੇ ॥੩॥: Moolu n boojhahi saachi n reejhahi dojai bharami bhulaae hae (1024).
  4. Waheguru We havent done Mool Manters for the Panth in a while on this forum, can we restart it. So we can focus more on Bhagti Waheguru
  5. Wahegurujikakhalsawahegurujikifateh There was a Bhagat from Lahore called Chajju. One day at his door two labourers were stood outside. At the time it was raining. Bhagat Chajju looked at the labourers and asked why they were stood outside his door. They looked at Bhagatji and said that they work for a living outdoors doing labour. Their condition was such that when they didn't work, they didn't eat. They explained to Bhagatji that when it rains they don't find much work. As a consequence they had come to Bhagat Chajjuji's door in the hope of finding some work. Bhagatji invited them into his house to offer them work . He said not only will I feed you - sugar and koi - but I will pay you double your usual rate. Bhagatji offered 8 annas instead of the 4 annas the labourers were usually paid for a days work. Bhagatji then sat the two labourers down, gave them malas and said sit down and doing abhiyaas of Raam. At the end of the day Bhagatji fed the labourers and paid them 8 annas. He then told them come here daily and partake in this work and I will continue to pay and feed you in this way. The labourers looked at Bhagat Chajjuji and said this work is too difficult to do. We would rather lift and break stones than do hard manual labour than this work... Loose translation of Katha by Sant Gyani Baba Gurbachan Singh Ji Bhindranwale Why is it so hard? Wahegurujikakhalsawahegurujikifateh
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