https://www.sikhiwiki.org/api.php?action=feedcontributions&user=Harsimiritkaur&feedformat=atomSikhiWiki - User contributions [en]2024-03-28T16:03:09ZUser contributionsMediaWiki 1.39.6https://www.sikhiwiki.org/index.php?title=Mool_Mantar&diff=3368Mool Mantar2005-05-26T18:22:05Z<p>Harsimiritkaur: /* Gur Prasaad | ਗੁਰ ਪ੍ਰਸਾਦਿ */</p>
<hr />
<div>==The Mool Mantar==<br />
[[Image:Moolmantar guruarjan.jpg|thumb|Mool Mantar in the handwriting of Guru Arjan Dev ji from the Kartarpuri Bir]]<br />
<br />
The Mool Mantar is the most important composition contained within the Sri [[Guru Granth Sahib]]; it is the basis of [[Sikhism]]. It’s importance is emphasised by the fact that it is the first composition to appear in the [[SGGS]] and that it appears before the commencement of most of the Raags within the Sikh holy scripture.<br />
<br />
The Mool Mantar is said to be the first composition uttered by [[Guru Nanak]] Dev ji upon [[3 Days in the River|enlightenment]] at the age of 30. Being the basis of Sikhism it encapsulates the entire theology of [[Sikhism]], and as a result, it is also the most difficult composition to fully understand. The proceeding [[Japji Sahib]] and the rest of the [[SGGS]] totalling 1430 pages, are efforts to explain that which is contained within the Mool Mantar.<br />
<br />
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* Original Gurmukhi Text: [[http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=1 Thanks to www.SriGranth.org]]<br />
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<br />
''' ੴ ਸਿਤ ਨਾਮ ਕਰਤਾ ਪਰਖ ਿਨਰਭਉ ਿਨਰਵੈਰ ਅਕਾਲ ਮੂਰਿਤ ਅਜੂਨੀ ਸੈਭੰ ਗਰ ਪਰਸਾਿਦ ॥ '''<br />
<br />
==Ek Oankaar | ੴ==<br />
<br />
'''''There is only One God'''''<br />
<br />
===Ek | One===<br />
There is but one God, the Sole Supreme Being, the Ultimate Reality. The number one denotes that God is non-dual (advait). Bhai Gurdas writes, "By writing 1 (one) in the begining, it has been shown that EkOnakar, God, who subsumes all forms in Him is only One (and not two or three)" The number one also affirms His being a personality and not merely ''Shunya'' or void.<br />
<br />
The negation of duality implies Absoluteness of God's Being. Being Absolute, God cannot be comprehended by the mind. The mind is capable of knowing only those things, phenomena, facts and concepts which are bipolar or relative. God being Non-Dual and Absolute, is Unknowable to man's mind. A simple example of this is in imagining distances: one could quite easily indicate that a metre in height is so high; even two or three metres. However when it comes to large distances, one mile, or two miles it cannot be imagined by the mind, or fully comprehended and so a standard is used for comparison: this mountain is x miles high, this tree is so high etc<br />
<br />
===Oankaar===<br />
The word 'O-ankaar' denotes that God manifests Himself ceaselessly throughout His Creation in diverse forms, features and colours, and in this way becomes knowable to man. But, in spite of manifesting Himself diversing, God remains One; He remains Immanent in His Creation, while at the same time remaining Transcendent. This God is at once One and Many implying Unity in Diversity. Kapur Singh suggests Oan = Transcedent, -kar = Immanent. The Mandukopanishad defines the word as: "That which was, is, will be, is all Onkar. And that which triple transcends is Onkar too."<br />
<br />
== Satnam | ਸਿਤਨਾਮ ==<br />
<br />
'''''His Name is Truth'''''<br />
<br />
===Sat | ਸਿਤ ===<br />
<br />
In Sanskrit there are two words which have this root: ''Sat'' which means beingness, existence and ''Satya'' which means truth, validity. There is a great difference between the two. Satya is the quest of the philosopher who seeks truth. What is this truth? It lies in the rules whereby two plus two always equals four, and never five or three. So Satya is a mathematical formula, a man-made calculation, but it is not Sat. It is logical truth but not existential reality. Sat is that which just is, always was, eternal. God is both Sat and Satya, existence as well as truth. Being both He can neither be fully attained through science, which probes truth, nor through arts, which explores existence. Both are incomplete in their search, because they are directed only towards one half of Him. Where both meet, where the mind and heart meet, religion begins. If the mind overpowers the heart, science is born. If the heart overpowers the mind, the realm of art is entered: poetry, music, song, sculpture. Science and Art are dualities, religion is the synthesis.<br />
<br />
Giani Jagtar "Jachak", past head granthi in Harmandar Sahib teaches that God is the only, stable origin of creation. He creates, and He constantly touches up His masterpiece creation, like an artist who caringly touches up his work. The universe will eternally follow the plan of His "hukam" all the natural laws of the universe. Creation is the results of God's hukam which never ceases. All things in the unviverse are contstantly being recycled or changing in molecular structure.<br />
<br />
===Naam | ਨਾਮ ===<br />
<br />
Naam literally means, ''the Name''. A fuller definition of the word can only be found within the SGGS itself. Naam is God’s ''Word'', or the Divine Essence. Etymologically, the word has a striking resemblence with the Greek ''neumena'' or the Bright Essence as opposed to phenomena. Naam is not merely the ‘Name of God’ as is commonly believed; it symbolises the Being of God filling all Creation. Naam is also referred to as Sabad in the SGGS. <br />
<br />
Where there was no creation, there was nothing in existence – no air, light, water, earth or space. God existed alone in deep meditation and self absorption. When God willed for the manifestations of his values, He created universes, worlds and all material and other living beings by uttering a single ''Word''. His ''Word'' is all pervasive and the sole source of all Creation; the ''Word'' created the universes and supports and sustains all things within them. The Sri Guru Granth Sahib further enlightens us that God’s Word turned into waves of light, rays of which are present in all creatures and all other parts of His creation. This is consistent with a fundamental principle of physics that sound vibrations, when increased several fold, change into waves of light.<br />
<br />
This Essence / Naam / Sabad is formless, colourless, and featureless but, as said, is present in all creation. There is no plant, no creature, in what it is not. Being so, the Essence can’t be seen or visualised by the mind. We can see only the physical dimension of Reality in God’s Creation – mountains, plants, trees, creatures etc. Thus the Outer Shell of Reality holds us (the appearences delude us) and we cannot penetrate deeper to experience the all pervading Reality. The physical dimensions of Reality (the outer shell) is always in flux; it keeps changing. While birth, death, creation, destruction etc occur in the physical dimensions of creation, the Essence, being ''Sat'' (Sat-Naam) never changes, it transcends space and time.<br />
<br />
As we cannot focus our mind or attention on God, who is Absolute, or even on Naam, the invisible Essence, the Name of God is the only medium available to us for approaching Him. When we recite God’s Name, and sing the Praises of God (Kirtan) we evoke within ourselves His Glories and Excellences. Thus, it is through the Name of God that we are able to think of Him, to remember Him. In other words, the Name of God is God Himself, adopted to our limited powers of perception and thought, adopted to the capacities of our body and mind. Because we are endowed with the capacity to utter and attentively listen, the continous recitation of and attentive listening to the Name of God focuses our mind on the object of invocation, resulting in a ceaseless rememberence of God (dhiaan). This Dhiaan, in turn, results in complete absorption of our conciousness on the thought of God, who responds to our earnest invocation and reveals Himself in our inner being. <br />
<br />
The revelation of the Essence of Reality within us is the revelation of Naam. When the revelation of Naam occurs within, the devotee sees His the Essence of God pervading throughout His Creation.<br />
<br />
For Sikhs, the Name of God given, the [[Gurmantar]], is [[Waheguru]] (literally wondrous enlightener). The Gurmantar is given on Amrit Sanchar (initiation) by the Panj Pyare. The Initate is to repeatedly recite the Gurmantar, and to cherish it in the heart all the time – this is the essence of prayer and devotion to God.<br />
<br />
In Gurbani, the word Gursabad or Sabad is synonymous with Gurmantar. Without ceaseless recitation of Gurmantar, Naam cannot be revealed. (insert quotes)<br />
<br />
== Karta Purakh | ਕਰਤਾ ਪਰਖ ==<br />
<br />
'''''The Creator'''''<br />
<br />
''Karta'' translates literally as the Doer, the Creator. ''Purukh'' translates literally as man, husband, basically a male person.<br />
<br />
In the Sankhya system of Hindu philosophy, ''Purusha'' (the Universal Spirit), eternal, indestructible, all pervasive, is without activity or attribute, and if it is left to ''Prakriti'' (primal nature), itself an uncaused cause, and an ultimate principle, to bring the phenomenal world into being.<br />
<br />
The Sikh doctrine, however, while making use of the word, emphasizes Purusha being Himself and only Creator. As in Sufi and Vaishnavic lore, He is the only He, His creatures being females longing to go out and Unite with Him. <br />
<br />
Dr.Santokh Singh says: God, the Supreme Being, Himself is the Creator (Kartaa), and being immanent in His Creation, is All Pervasive and fills all beings (Purakh). He is thus Omniscient, knowing each one's inner mind, and Omnipotent, doing everything everywhere - evoluting, sustaining, and involuting.<br />
<br />
By stating God as the Creator, one may think that the Creator and His creation to be separate. When man sculpts an idol and the idol is completed, the sculptor and the sculpture are no longer one; they are separate. And the sculpture will remain long after the sculptor is dead. If the image fractures, the sculptor is not also broken, because the two are separate. There is no such distance between God and His creation.<br />
<br />
What kind of relationship exists between God and His creation? It is like a dancer with his dance. When man dances can you separate him from his dance? Can he return home leaving the dance behind? If the dancer dies, so the dance dies with him. When the dance stops, he is no longer the dancer. They are united. This is why since ancient times, Hindus have looked upon God as the dancer, “Nataraj.” In this symbol the dancer and the dance are one. <br />
<br />
The poet is no longer related to his poem, once it is finished. The sculptor is separated from his sculpture as soon as it is completed. A mother gives birth to a child, and they are separate; the father is always distinct from the child. But God is not distinct from His creation; He is contained in it. It would be more accurate to say: the Creator is the creation, or the creator is nothing but creativity.<br />
<br />
This is essentially the reason why Guru Nanak Dev ji says there is no need to renounce or run away from the world. Wherever you are, He is. Guru Nanak Dev ji gave birth to a unique religion in which the householder and sannyasin are one. He alone is entitled to call himself a Sikh who, being a householder is yet a sannyasin; who, being a sannyasin is still a householder. It is difficult to be a Sikh. It is easy to be a householder OR a sannyasin, but as a Sikh you are to be both. You have to remain in the house – but as if you’re not there, as if you are in the Himalayas. Keep running the shop, but maintain the remembrance of His name ever throbbing within; you can count your cash but take His name along with it.<br />
<br />
A further point to note here is that the householder-sannyasin as exampled by Guru Nanak, and further emphasised by Guru Gobind Singh in terms of the Sant-Sipahi (Saint-Soldier), resulting in the formation of the Khalsa, is a formidible being because he cannot be corrupted. He who sits right in your world and yet is not of it can in no way be tempted. The Khalsa is spiritually rich, which cannot be taken from him and also he earns a living and so is not enamoured by the trappings of wealth.<br />
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== Nirbhao | ਿਨਰਭਉ ==<br />
<br />
'''''Without Fear'''''<br />
<br />
''Bhao'' translates as fear, and ''Nir'' translates as without. God is without fear: Origin of fear is possible only if there is another being besides Him. Fear always involves the other: if someone can take something away from you it destroys your security. But, as God is Absolute, Himself immanent in all His Creation, whom is He to be afraid of? A corollary to this attribute, stated positively, is that God is all Bliss.<br />
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== Nirvair | ਿਨਰਵੈਰ ==<br />
<br />
'''''Without Hate'''''<br />
<br />
''Vair'' translates as enmity, hostility and ''Nir'' is without. God is without rancour or enmity; As God is the Sole Supreme Being, Himself immanent and pervasive in His Creation, against whom is He to have rancour, enmity, hatred or ill-will? A corollary to this attribute, stated positively, is that God is all Love.<br />
He is above all fear and is free from all thoughts of enmity.<br />
<br />
== Akaal Moorat | ਅਕਾਲ ਮੂਰਿਤ ==<br />
<br />
'''''Being Beyond Time'''''<br />
<br />
''Akaal'' translates as 'not subject to time or death' and ''Moorat'' translates as form, shape, image. God is a Being beyond time: An Eternal, Indestructible Entity. <br />
<br />
Time means change. We are aware of time because we are surrounded by change: the sun rises and it is morning, then it is afternoon and then evening; first there is the infant, then the youth, then the old man; a healthy man becomes ill, an ill person healthy; a rich man becomes a pauper, a pauper becomes a king. For God there is no time because He is eternal, perpetual, immortal. He is forever. For Him nothing is changing; everthing is static. Change is the experience of sightless eyes that do not see things in their full perspective. If we could see things from the furthest vantage point all change drops away, and then time stops; it ceases to exist. For God all things are as they are; nothing changes, everything is static.<br />
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== Ajoonee | ਅਜੂਨੀ ==<br />
<br />
'''''Unborn / Not-incarnated'''''<br />
<br />
''Joon'' is a feminine noun and translates as 'birth, existence', the ''A-'' suggests 'Beyond'.<br />
<br />
God is Unborn, Uncreated, Beyond Incarnation: He Himself, being the Primal Being, no being prior to Him can be conceived.<br />
<br />
Sikhism rejects out of hand the theory of incarnation of God. The Guru-Saint thus is not God-incarnate, even though he has all the attributes of a living, human God and so identified with Him, as is his Word the (disembodied) embodiment of the Gur through which he reveals his God-nature.<br />
<br />
== Saibhan | ਸੈਭੰ ==<br />
<br />
'''''Self-existent'''''<br />
<br />
''Saibhan'' is derived from the Sanskrit ''swayambhu'' and as stated above, is translated as self-existent. The meaning of self-existent is that He is self-creating, He exists by Himself and has no support except His own; He is self-begotten and has no origin.<br />
<br />
== Gur Prasaad | ਗਰ ਪਰਸਾਿਦ ==<br />
<br />
'''''By the favour of the Guru'''''<br />
<br />
''Gur'' stands for Guru: Master, Spiritual Teacher, Guide. ''Prasad'' translates as favour, grace; thus He is attained by the Grace of the Enlightener.<br />
<br />
The above translation is that which is given by the majority of Sikhs. Both Macauliffe and Dr.Gopal Singh have suggested that the Mool Mantar was intended as epithets of God - Macauliffe suggest the phrase to mean, "the great and bountiful."<br />
<br />
Guru Nanak Dev ji had no human Guru; his Guru was God. It was during the spiritual supremacy of his successors the favour of the Guru was invoked, and deemed indispensible for deliverance. Moreover, suggests Macauliffe, though ''Gur Prasad'' does sometimes in the Guru Granth Sahib means the Guru's favour, it more often expressed by ''Guru Parsadi''. <br />
<br />
Dr.Gopal Singh says that "...many Sikh and European translators have joined the word ''Gur'' and ''Prasad'' together to suggest: "By favour (or Grace) of the Guru (is He dwelt upon)". But here Guru Nanak is giving, in monosyllables, the attributes of God. The Guru here, therefore, is Guru-in-God whose Grace is invoked. As such ''Guru'' can only be rendered as "Enlightener" which is also its literal meaning in Sanskrit."<br />
<br />
=References=<br />
* {{Book reference | Author=Macauliffe, M.A | Title=The Sikh Religion: Its Gurus Sacred Writings and Authors| Publisher=Low Price Publications | Year=1909 | ID=ISBN 8175361328}}<br />
* {{Book reference | Author=Shackle, C | Title=A Guru Nanak Glossary| Publisher=School of Oriental and African Studies| Year=1981 | ID=ISBN 07286002431}}<br />
* {{Book reference | Author=Singh, Dalip | Title=Sikhism in the Words of the Guru| Publisher=Lok Sahit Prakashan | Year=1999| ID=ISBN B0000CPD3S}}<br />
* {{Book reference | Author=Singh, Dr.Gopal | Title=Guru-Granth Sahib Vol.1| Publisher=Taplinger Publishing Co.| Year=1962 | ID=ISBN }}<br />
* {{Book reference | Author=Singh, Dr.Santokh | Title=English Transliteration and Interpretation of Nitnaym Baanees, Sikh Prayers for English Speaking Sikh Youth| Publisher=Sikh Resource Centre | Year=1990| ID=ISBN 1895471087}}<br />
* {{Book reference | Author=Osho | Title=The True Name, Vol.1 : Discourses on Japji Sahib of Guru Nanak Dev| Publisher=New Age International(P) Ltd| Year=1994 | ID=ISBN 8122406068}}<br />
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= External Links =<br />
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==Audio Links==<br />
*[http://en.wikipedia.org/upload/f/f8/JapjiSahib.mp3 JapjiSahib.mp3 - Download 1.826M or Play 15.34 min]<br />
*[http://www.sikhnet.com/Sikhnet/Music.nsf/0/3d08ba69786458498725695b007bc843?OpenDocument Audio of Japji Sahib]<br />
*[http://allaboutsikhs.com/prayers/jupji/ Audio & Written Display from AllaboutSikhs.com]<br />
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==Other Links==<br />
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*To see the holy book in it original text follow this link: [http://www.gurbani.net/religion/philosophyofsikhism/Banis/japuji/japujisahib2a.php Gurbani.net]<br />
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* To see the holy book in it original text with translation follow this link: [http://www.sikhitothemax.com/page.asp?SourceID=G&pageno=1 Sikhi to the Max]<br />
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* [http://www.punjabonline.com/sikhism/japtr_fr.html Japji Sahib Original, English Transliteration, Punjabi & English Translation]<br />
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* [http://www.sikhs.org/japji/japji.htm Japji Sahib Original, English Translation and Transliteration]]<br />
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* [http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=1 Gurbani by SriGranth.com]<br />
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* [http://www.sikhnet.com/s/ReadBanisOnline Read Jap Ji Sahib Online]<br />
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{{banis}}<br />
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[[Category:Glossary of Sikh Terms]] [[category:Bani]]</div>Harsimiritkaurhttps://www.sikhiwiki.org/index.php?title=Mool_Mantar&diff=3367Mool Mantar2005-05-26T18:21:48Z<p>Harsimiritkaur: /* Akaal Moorat | ਅਕਾਲ ਮੂਰਤਿ */</p>
<hr />
<div>==The Mool Mantar==<br />
[[Image:Moolmantar guruarjan.jpg|thumb|Mool Mantar in the handwriting of Guru Arjan Dev ji from the Kartarpuri Bir]]<br />
<br />
The Mool Mantar is the most important composition contained within the Sri [[Guru Granth Sahib]]; it is the basis of [[Sikhism]]. It’s importance is emphasised by the fact that it is the first composition to appear in the [[SGGS]] and that it appears before the commencement of most of the Raags within the Sikh holy scripture.<br />
<br />
The Mool Mantar is said to be the first composition uttered by [[Guru Nanak]] Dev ji upon [[3 Days in the River|enlightenment]] at the age of 30. Being the basis of Sikhism it encapsulates the entire theology of [[Sikhism]], and as a result, it is also the most difficult composition to fully understand. The proceeding [[Japji Sahib]] and the rest of the [[SGGS]] totalling 1430 pages, are efforts to explain that which is contained within the Mool Mantar.<br />
<br />
<br />
<br />
* Original Gurmukhi Text: [[http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=1 Thanks to www.SriGranth.org]]<br />
<br />
<br />
''' ੴ ਸਿਤ ਨਾਮ ਕਰਤਾ ਪਰਖ ਿਨਰਭਉ ਿਨਰਵੈਰ ਅਕਾਲ ਮੂਰਿਤ ਅਜੂਨੀ ਸੈਭੰ ਗਰ ਪਰਸਾਿਦ ॥ '''<br />
<br />
==Ek Oankaar | ੴ==<br />
<br />
'''''There is only One God'''''<br />
<br />
===Ek | One===<br />
There is but one God, the Sole Supreme Being, the Ultimate Reality. The number one denotes that God is non-dual (advait). Bhai Gurdas writes, "By writing 1 (one) in the begining, it has been shown that EkOnakar, God, who subsumes all forms in Him is only One (and not two or three)" The number one also affirms His being a personality and not merely ''Shunya'' or void.<br />
<br />
The negation of duality implies Absoluteness of God's Being. Being Absolute, God cannot be comprehended by the mind. The mind is capable of knowing only those things, phenomena, facts and concepts which are bipolar or relative. God being Non-Dual and Absolute, is Unknowable to man's mind. A simple example of this is in imagining distances: one could quite easily indicate that a metre in height is so high; even two or three metres. However when it comes to large distances, one mile, or two miles it cannot be imagined by the mind, or fully comprehended and so a standard is used for comparison: this mountain is x miles high, this tree is so high etc<br />
<br />
===Oankaar===<br />
The word 'O-ankaar' denotes that God manifests Himself ceaselessly throughout His Creation in diverse forms, features and colours, and in this way becomes knowable to man. But, in spite of manifesting Himself diversing, God remains One; He remains Immanent in His Creation, while at the same time remaining Transcendent. This God is at once One and Many implying Unity in Diversity. Kapur Singh suggests Oan = Transcedent, -kar = Immanent. The Mandukopanishad defines the word as: "That which was, is, will be, is all Onkar. And that which triple transcends is Onkar too."<br />
<br />
== Satnam | ਸਿਤਨਾਮ ==<br />
<br />
'''''His Name is Truth'''''<br />
<br />
===Sat | ਸਿਤ ===<br />
<br />
In Sanskrit there are two words which have this root: ''Sat'' which means beingness, existence and ''Satya'' which means truth, validity. There is a great difference between the two. Satya is the quest of the philosopher who seeks truth. What is this truth? It lies in the rules whereby two plus two always equals four, and never five or three. So Satya is a mathematical formula, a man-made calculation, but it is not Sat. It is logical truth but not existential reality. Sat is that which just is, always was, eternal. God is both Sat and Satya, existence as well as truth. Being both He can neither be fully attained through science, which probes truth, nor through arts, which explores existence. Both are incomplete in their search, because they are directed only towards one half of Him. Where both meet, where the mind and heart meet, religion begins. If the mind overpowers the heart, science is born. If the heart overpowers the mind, the realm of art is entered: poetry, music, song, sculpture. Science and Art are dualities, religion is the synthesis.<br />
<br />
Giani Jagtar "Jachak", past head granthi in Harmandar Sahib teaches that God is the only, stable origin of creation. He creates, and He constantly touches up His masterpiece creation, like an artist who caringly touches up his work. The universe will eternally follow the plan of His "hukam" all the natural laws of the universe. Creation is the results of God's hukam which never ceases. All things in the unviverse are contstantly being recycled or changing in molecular structure.<br />
<br />
===Naam | ਨਾਮ ===<br />
<br />
Naam literally means, ''the Name''. A fuller definition of the word can only be found within the SGGS itself. Naam is God’s ''Word'', or the Divine Essence. Etymologically, the word has a striking resemblence with the Greek ''neumena'' or the Bright Essence as opposed to phenomena. Naam is not merely the ‘Name of God’ as is commonly believed; it symbolises the Being of God filling all Creation. Naam is also referred to as Sabad in the SGGS. <br />
<br />
Where there was no creation, there was nothing in existence – no air, light, water, earth or space. God existed alone in deep meditation and self absorption. When God willed for the manifestations of his values, He created universes, worlds and all material and other living beings by uttering a single ''Word''. His ''Word'' is all pervasive and the sole source of all Creation; the ''Word'' created the universes and supports and sustains all things within them. The Sri Guru Granth Sahib further enlightens us that God’s Word turned into waves of light, rays of which are present in all creatures and all other parts of His creation. This is consistent with a fundamental principle of physics that sound vibrations, when increased several fold, change into waves of light.<br />
<br />
This Essence / Naam / Sabad is formless, colourless, and featureless but, as said, is present in all creation. There is no plant, no creature, in what it is not. Being so, the Essence can’t be seen or visualised by the mind. We can see only the physical dimension of Reality in God’s Creation – mountains, plants, trees, creatures etc. Thus the Outer Shell of Reality holds us (the appearences delude us) and we cannot penetrate deeper to experience the all pervading Reality. The physical dimensions of Reality (the outer shell) is always in flux; it keeps changing. While birth, death, creation, destruction etc occur in the physical dimensions of creation, the Essence, being ''Sat'' (Sat-Naam) never changes, it transcends space and time.<br />
<br />
As we cannot focus our mind or attention on God, who is Absolute, or even on Naam, the invisible Essence, the Name of God is the only medium available to us for approaching Him. When we recite God’s Name, and sing the Praises of God (Kirtan) we evoke within ourselves His Glories and Excellences. Thus, it is through the Name of God that we are able to think of Him, to remember Him. In other words, the Name of God is God Himself, adopted to our limited powers of perception and thought, adopted to the capacities of our body and mind. Because we are endowed with the capacity to utter and attentively listen, the continous recitation of and attentive listening to the Name of God focuses our mind on the object of invocation, resulting in a ceaseless rememberence of God (dhiaan). This Dhiaan, in turn, results in complete absorption of our conciousness on the thought of God, who responds to our earnest invocation and reveals Himself in our inner being. <br />
<br />
The revelation of the Essence of Reality within us is the revelation of Naam. When the revelation of Naam occurs within, the devotee sees His the Essence of God pervading throughout His Creation.<br />
<br />
For Sikhs, the Name of God given, the [[Gurmantar]], is [[Waheguru]] (literally wondrous enlightener). The Gurmantar is given on Amrit Sanchar (initiation) by the Panj Pyare. The Initate is to repeatedly recite the Gurmantar, and to cherish it in the heart all the time – this is the essence of prayer and devotion to God.<br />
<br />
In Gurbani, the word Gursabad or Sabad is synonymous with Gurmantar. Without ceaseless recitation of Gurmantar, Naam cannot be revealed. (insert quotes)<br />
<br />
== Karta Purakh | ਕਰਤਾ ਪਰਖ ==<br />
<br />
'''''The Creator'''''<br />
<br />
''Karta'' translates literally as the Doer, the Creator. ''Purukh'' translates literally as man, husband, basically a male person.<br />
<br />
In the Sankhya system of Hindu philosophy, ''Purusha'' (the Universal Spirit), eternal, indestructible, all pervasive, is without activity or attribute, and if it is left to ''Prakriti'' (primal nature), itself an uncaused cause, and an ultimate principle, to bring the phenomenal world into being.<br />
<br />
The Sikh doctrine, however, while making use of the word, emphasizes Purusha being Himself and only Creator. As in Sufi and Vaishnavic lore, He is the only He, His creatures being females longing to go out and Unite with Him. <br />
<br />
Dr.Santokh Singh says: God, the Supreme Being, Himself is the Creator (Kartaa), and being immanent in His Creation, is All Pervasive and fills all beings (Purakh). He is thus Omniscient, knowing each one's inner mind, and Omnipotent, doing everything everywhere - evoluting, sustaining, and involuting.<br />
<br />
By stating God as the Creator, one may think that the Creator and His creation to be separate. When man sculpts an idol and the idol is completed, the sculptor and the sculpture are no longer one; they are separate. And the sculpture will remain long after the sculptor is dead. If the image fractures, the sculptor is not also broken, because the two are separate. There is no such distance between God and His creation.<br />
<br />
What kind of relationship exists between God and His creation? It is like a dancer with his dance. When man dances can you separate him from his dance? Can he return home leaving the dance behind? If the dancer dies, so the dance dies with him. When the dance stops, he is no longer the dancer. They are united. This is why since ancient times, Hindus have looked upon God as the dancer, “Nataraj.” In this symbol the dancer and the dance are one. <br />
<br />
The poet is no longer related to his poem, once it is finished. The sculptor is separated from his sculpture as soon as it is completed. A mother gives birth to a child, and they are separate; the father is always distinct from the child. But God is not distinct from His creation; He is contained in it. It would be more accurate to say: the Creator is the creation, or the creator is nothing but creativity.<br />
<br />
This is essentially the reason why Guru Nanak Dev ji says there is no need to renounce or run away from the world. Wherever you are, He is. Guru Nanak Dev ji gave birth to a unique religion in which the householder and sannyasin are one. He alone is entitled to call himself a Sikh who, being a householder is yet a sannyasin; who, being a sannyasin is still a householder. It is difficult to be a Sikh. It is easy to be a householder OR a sannyasin, but as a Sikh you are to be both. You have to remain in the house – but as if you’re not there, as if you are in the Himalayas. Keep running the shop, but maintain the remembrance of His name ever throbbing within; you can count your cash but take His name along with it.<br />
<br />
A further point to note here is that the householder-sannyasin as exampled by Guru Nanak, and further emphasised by Guru Gobind Singh in terms of the Sant-Sipahi (Saint-Soldier), resulting in the formation of the Khalsa, is a formidible being because he cannot be corrupted. He who sits right in your world and yet is not of it can in no way be tempted. The Khalsa is spiritually rich, which cannot be taken from him and also he earns a living and so is not enamoured by the trappings of wealth.<br />
<br />
== Nirbhao | ਿਨਰਭਉ ==<br />
<br />
'''''Without Fear'''''<br />
<br />
''Bhao'' translates as fear, and ''Nir'' translates as without. God is without fear: Origin of fear is possible only if there is another being besides Him. Fear always involves the other: if someone can take something away from you it destroys your security. But, as God is Absolute, Himself immanent in all His Creation, whom is He to be afraid of? A corollary to this attribute, stated positively, is that God is all Bliss.<br />
<br />
== Nirvair | ਿਨਰਵੈਰ ==<br />
<br />
'''''Without Hate'''''<br />
<br />
''Vair'' translates as enmity, hostility and ''Nir'' is without. God is without rancour or enmity; As God is the Sole Supreme Being, Himself immanent and pervasive in His Creation, against whom is He to have rancour, enmity, hatred or ill-will? A corollary to this attribute, stated positively, is that God is all Love.<br />
He is above all fear and is free from all thoughts of enmity.<br />
<br />
== Akaal Moorat | ਅਕਾਲ ਮੂਰਿਤ ==<br />
<br />
'''''Being Beyond Time'''''<br />
<br />
''Akaal'' translates as 'not subject to time or death' and ''Moorat'' translates as form, shape, image. God is a Being beyond time: An Eternal, Indestructible Entity. <br />
<br />
Time means change. We are aware of time because we are surrounded by change: the sun rises and it is morning, then it is afternoon and then evening; first there is the infant, then the youth, then the old man; a healthy man becomes ill, an ill person healthy; a rich man becomes a pauper, a pauper becomes a king. For God there is no time because He is eternal, perpetual, immortal. He is forever. For Him nothing is changing; everthing is static. Change is the experience of sightless eyes that do not see things in their full perspective. If we could see things from the furthest vantage point all change drops away, and then time stops; it ceases to exist. For God all things are as they are; nothing changes, everything is static.<br />
<br />
== Ajoonee | ਅਜੂਨੀ ==<br />
<br />
'''''Unborn / Not-incarnated'''''<br />
<br />
''Joon'' is a feminine noun and translates as 'birth, existence', the ''A-'' suggests 'Beyond'.<br />
<br />
God is Unborn, Uncreated, Beyond Incarnation: He Himself, being the Primal Being, no being prior to Him can be conceived.<br />
<br />
Sikhism rejects out of hand the theory of incarnation of God. The Guru-Saint thus is not God-incarnate, even though he has all the attributes of a living, human God and so identified with Him, as is his Word the (disembodied) embodiment of the Gur through which he reveals his God-nature.<br />
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== Saibhan | ਸੈਭੰ ==<br />
<br />
'''''Self-existent'''''<br />
<br />
''Saibhan'' is derived from the Sanskrit ''swayambhu'' and as stated above, is translated as self-existent. The meaning of self-existent is that He is self-creating, He exists by Himself and has no support except His own; He is self-begotten and has no origin.<br />
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== Gur Prasaad | ਗਰ ਪਰਸਾਦਿ ==<br />
<br />
'''''By the favour of the Guru'''''<br />
<br />
''Gur'' stands for Guru: Master, Spiritual Teacher, Guide. ''Prasad'' translates as favour, grace; thus He is attained by the Grace of the Enlightener.<br />
<br />
The above translation is that which is given by the majority of Sikhs. Both Macauliffe and Dr.Gopal Singh have suggested that the Mool Mantar was intended as epithets of God - Macauliffe suggest the phrase to mean, "the great and bountiful."<br />
<br />
Guru Nanak Dev ji had no human Guru; his Guru was God. It was during the spiritual supremacy of his successors the favour of the Guru was invoked, and deemed indispensible for deliverance. Moreover, suggests Macauliffe, though ''Gur Prasad'' does sometimes in the Guru Granth Sahib means the Guru's favour, it more often expressed by ''Guru Parsadi''. <br />
<br />
Dr.Gopal Singh says that "...many Sikh and European translators have joined the word ''Gur'' and ''Prasad'' together to suggest: "By favour (or Grace) of the Guru (is He dwelt upon)". But here Guru Nanak is giving, in monosyllables, the attributes of God. The Guru here, therefore, is Guru-in-God whose Grace is invoked. As such ''Guru'' can only be rendered as "Enlightener" which is also its literal meaning in Sanskrit."<br />
<br />
=References=<br />
* {{Book reference | Author=Macauliffe, M.A | Title=The Sikh Religion: Its Gurus Sacred Writings and Authors| Publisher=Low Price Publications | Year=1909 | ID=ISBN 8175361328}}<br />
* {{Book reference | Author=Shackle, C | Title=A Guru Nanak Glossary| Publisher=School of Oriental and African Studies| Year=1981 | ID=ISBN 07286002431}}<br />
* {{Book reference | Author=Singh, Dalip | Title=Sikhism in the Words of the Guru| Publisher=Lok Sahit Prakashan | Year=1999| ID=ISBN B0000CPD3S}}<br />
* {{Book reference | Author=Singh, Dr.Gopal | Title=Guru-Granth Sahib Vol.1| Publisher=Taplinger Publishing Co.| Year=1962 | ID=ISBN }}<br />
* {{Book reference | Author=Singh, Dr.Santokh | Title=English Transliteration and Interpretation of Nitnaym Baanees, Sikh Prayers for English Speaking Sikh Youth| Publisher=Sikh Resource Centre | Year=1990| ID=ISBN 1895471087}}<br />
* {{Book reference | Author=Osho | Title=The True Name, Vol.1 : Discourses on Japji Sahib of Guru Nanak Dev| Publisher=New Age International(P) Ltd| Year=1994 | ID=ISBN 8122406068}}<br />
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= External Links =<br />
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==Audio Links==<br />
*[http://en.wikipedia.org/upload/f/f8/JapjiSahib.mp3 JapjiSahib.mp3 - Download 1.826M or Play 15.34 min]<br />
*[http://www.sikhnet.com/Sikhnet/Music.nsf/0/3d08ba69786458498725695b007bc843?OpenDocument Audio of Japji Sahib]<br />
*[http://allaboutsikhs.com/prayers/jupji/ Audio & Written Display from AllaboutSikhs.com]<br />
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==Other Links==<br />
<br />
*To see the holy book in it original text follow this link: [http://www.gurbani.net/religion/philosophyofsikhism/Banis/japuji/japujisahib2a.php Gurbani.net]<br />
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* To see the holy book in it original text with translation follow this link: [http://www.sikhitothemax.com/page.asp?SourceID=G&pageno=1 Sikhi to the Max]<br />
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* [http://www.punjabonline.com/sikhism/japtr_fr.html Japji Sahib Original, English Transliteration, Punjabi & English Translation]<br />
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* [http://www.sikhs.org/japji/japji.htm Japji Sahib Original, English Translation and Transliteration]]<br />
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* [http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=1 Gurbani by SriGranth.com]<br />
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* [http://www.sikhnet.com/s/ReadBanisOnline Read Jap Ji Sahib Online]<br />
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{{banis}}<br />
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[[Category:Glossary of Sikh Terms]] [[category:Bani]]</div>Harsimiritkaurhttps://www.sikhiwiki.org/index.php?title=Mool_Mantar&diff=3366Mool Mantar2005-05-26T18:21:20Z<p>Harsimiritkaur: /* Nirvair | ਨਿਰਵੈਰੁ */</p>
<hr />
<div>==The Mool Mantar==<br />
[[Image:Moolmantar guruarjan.jpg|thumb|Mool Mantar in the handwriting of Guru Arjan Dev ji from the Kartarpuri Bir]]<br />
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The Mool Mantar is the most important composition contained within the Sri [[Guru Granth Sahib]]; it is the basis of [[Sikhism]]. It’s importance is emphasised by the fact that it is the first composition to appear in the [[SGGS]] and that it appears before the commencement of most of the Raags within the Sikh holy scripture.<br />
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The Mool Mantar is said to be the first composition uttered by [[Guru Nanak]] Dev ji upon [[3 Days in the River|enlightenment]] at the age of 30. Being the basis of Sikhism it encapsulates the entire theology of [[Sikhism]], and as a result, it is also the most difficult composition to fully understand. The proceeding [[Japji Sahib]] and the rest of the [[SGGS]] totalling 1430 pages, are efforts to explain that which is contained within the Mool Mantar.<br />
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* Original Gurmukhi Text: [[http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=1 Thanks to www.SriGranth.org]]<br />
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''' ੴ ਸਿਤ ਨਾਮ ਕਰਤਾ ਪਰਖ ਿਨਰਭਉ ਿਨਰਵੈਰ ਅਕਾਲ ਮੂਰਿਤ ਅਜੂਨੀ ਸੈਭੰ ਗਰ ਪਰਸਾਿਦ ॥ '''<br />
<br />
==Ek Oankaar | ੴ==<br />
<br />
'''''There is only One God'''''<br />
<br />
===Ek | One===<br />
There is but one God, the Sole Supreme Being, the Ultimate Reality. The number one denotes that God is non-dual (advait). Bhai Gurdas writes, "By writing 1 (one) in the begining, it has been shown that EkOnakar, God, who subsumes all forms in Him is only One (and not two or three)" The number one also affirms His being a personality and not merely ''Shunya'' or void.<br />
<br />
The negation of duality implies Absoluteness of God's Being. Being Absolute, God cannot be comprehended by the mind. The mind is capable of knowing only those things, phenomena, facts and concepts which are bipolar or relative. God being Non-Dual and Absolute, is Unknowable to man's mind. A simple example of this is in imagining distances: one could quite easily indicate that a metre in height is so high; even two or three metres. However when it comes to large distances, one mile, or two miles it cannot be imagined by the mind, or fully comprehended and so a standard is used for comparison: this mountain is x miles high, this tree is so high etc<br />
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===Oankaar===<br />
The word 'O-ankaar' denotes that God manifests Himself ceaselessly throughout His Creation in diverse forms, features and colours, and in this way becomes knowable to man. But, in spite of manifesting Himself diversing, God remains One; He remains Immanent in His Creation, while at the same time remaining Transcendent. This God is at once One and Many implying Unity in Diversity. Kapur Singh suggests Oan = Transcedent, -kar = Immanent. The Mandukopanishad defines the word as: "That which was, is, will be, is all Onkar. And that which triple transcends is Onkar too."<br />
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== Satnam | ਸਿਤਨਾਮ ==<br />
<br />
'''''His Name is Truth'''''<br />
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===Sat | ਸਿਤ ===<br />
<br />
In Sanskrit there are two words which have this root: ''Sat'' which means beingness, existence and ''Satya'' which means truth, validity. There is a great difference between the two. Satya is the quest of the philosopher who seeks truth. What is this truth? It lies in the rules whereby two plus two always equals four, and never five or three. So Satya is a mathematical formula, a man-made calculation, but it is not Sat. It is logical truth but not existential reality. Sat is that which just is, always was, eternal. God is both Sat and Satya, existence as well as truth. Being both He can neither be fully attained through science, which probes truth, nor through arts, which explores existence. Both are incomplete in their search, because they are directed only towards one half of Him. Where both meet, where the mind and heart meet, religion begins. If the mind overpowers the heart, science is born. If the heart overpowers the mind, the realm of art is entered: poetry, music, song, sculpture. Science and Art are dualities, religion is the synthesis.<br />
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Giani Jagtar "Jachak", past head granthi in Harmandar Sahib teaches that God is the only, stable origin of creation. He creates, and He constantly touches up His masterpiece creation, like an artist who caringly touches up his work. The universe will eternally follow the plan of His "hukam" all the natural laws of the universe. Creation is the results of God's hukam which never ceases. All things in the unviverse are contstantly being recycled or changing in molecular structure.<br />
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===Naam | ਨਾਮ ===<br />
<br />
Naam literally means, ''the Name''. A fuller definition of the word can only be found within the SGGS itself. Naam is God’s ''Word'', or the Divine Essence. Etymologically, the word has a striking resemblence with the Greek ''neumena'' or the Bright Essence as opposed to phenomena. Naam is not merely the ‘Name of God’ as is commonly believed; it symbolises the Being of God filling all Creation. Naam is also referred to as Sabad in the SGGS. <br />
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Where there was no creation, there was nothing in existence – no air, light, water, earth or space. God existed alone in deep meditation and self absorption. When God willed for the manifestations of his values, He created universes, worlds and all material and other living beings by uttering a single ''Word''. His ''Word'' is all pervasive and the sole source of all Creation; the ''Word'' created the universes and supports and sustains all things within them. The Sri Guru Granth Sahib further enlightens us that God’s Word turned into waves of light, rays of which are present in all creatures and all other parts of His creation. This is consistent with a fundamental principle of physics that sound vibrations, when increased several fold, change into waves of light.<br />
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This Essence / Naam / Sabad is formless, colourless, and featureless but, as said, is present in all creation. There is no plant, no creature, in what it is not. Being so, the Essence can’t be seen or visualised by the mind. We can see only the physical dimension of Reality in God’s Creation – mountains, plants, trees, creatures etc. Thus the Outer Shell of Reality holds us (the appearences delude us) and we cannot penetrate deeper to experience the all pervading Reality. The physical dimensions of Reality (the outer shell) is always in flux; it keeps changing. While birth, death, creation, destruction etc occur in the physical dimensions of creation, the Essence, being ''Sat'' (Sat-Naam) never changes, it transcends space and time.<br />
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As we cannot focus our mind or attention on God, who is Absolute, or even on Naam, the invisible Essence, the Name of God is the only medium available to us for approaching Him. When we recite God’s Name, and sing the Praises of God (Kirtan) we evoke within ourselves His Glories and Excellences. Thus, it is through the Name of God that we are able to think of Him, to remember Him. In other words, the Name of God is God Himself, adopted to our limited powers of perception and thought, adopted to the capacities of our body and mind. Because we are endowed with the capacity to utter and attentively listen, the continous recitation of and attentive listening to the Name of God focuses our mind on the object of invocation, resulting in a ceaseless rememberence of God (dhiaan). This Dhiaan, in turn, results in complete absorption of our conciousness on the thought of God, who responds to our earnest invocation and reveals Himself in our inner being. <br />
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The revelation of the Essence of Reality within us is the revelation of Naam. When the revelation of Naam occurs within, the devotee sees His the Essence of God pervading throughout His Creation.<br />
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For Sikhs, the Name of God given, the [[Gurmantar]], is [[Waheguru]] (literally wondrous enlightener). The Gurmantar is given on Amrit Sanchar (initiation) by the Panj Pyare. The Initate is to repeatedly recite the Gurmantar, and to cherish it in the heart all the time – this is the essence of prayer and devotion to God.<br />
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In Gurbani, the word Gursabad or Sabad is synonymous with Gurmantar. Without ceaseless recitation of Gurmantar, Naam cannot be revealed. (insert quotes)<br />
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== Karta Purakh | ਕਰਤਾ ਪਰਖ ==<br />
<br />
'''''The Creator'''''<br />
<br />
''Karta'' translates literally as the Doer, the Creator. ''Purukh'' translates literally as man, husband, basically a male person.<br />
<br />
In the Sankhya system of Hindu philosophy, ''Purusha'' (the Universal Spirit), eternal, indestructible, all pervasive, is without activity or attribute, and if it is left to ''Prakriti'' (primal nature), itself an uncaused cause, and an ultimate principle, to bring the phenomenal world into being.<br />
<br />
The Sikh doctrine, however, while making use of the word, emphasizes Purusha being Himself and only Creator. As in Sufi and Vaishnavic lore, He is the only He, His creatures being females longing to go out and Unite with Him. <br />
<br />
Dr.Santokh Singh says: God, the Supreme Being, Himself is the Creator (Kartaa), and being immanent in His Creation, is All Pervasive and fills all beings (Purakh). He is thus Omniscient, knowing each one's inner mind, and Omnipotent, doing everything everywhere - evoluting, sustaining, and involuting.<br />
<br />
By stating God as the Creator, one may think that the Creator and His creation to be separate. When man sculpts an idol and the idol is completed, the sculptor and the sculpture are no longer one; they are separate. And the sculpture will remain long after the sculptor is dead. If the image fractures, the sculptor is not also broken, because the two are separate. There is no such distance between God and His creation.<br />
<br />
What kind of relationship exists between God and His creation? It is like a dancer with his dance. When man dances can you separate him from his dance? Can he return home leaving the dance behind? If the dancer dies, so the dance dies with him. When the dance stops, he is no longer the dancer. They are united. This is why since ancient times, Hindus have looked upon God as the dancer, “Nataraj.” In this symbol the dancer and the dance are one. <br />
<br />
The poet is no longer related to his poem, once it is finished. The sculptor is separated from his sculpture as soon as it is completed. A mother gives birth to a child, and they are separate; the father is always distinct from the child. But God is not distinct from His creation; He is contained in it. It would be more accurate to say: the Creator is the creation, or the creator is nothing but creativity.<br />
<br />
This is essentially the reason why Guru Nanak Dev ji says there is no need to renounce or run away from the world. Wherever you are, He is. Guru Nanak Dev ji gave birth to a unique religion in which the householder and sannyasin are one. He alone is entitled to call himself a Sikh who, being a householder is yet a sannyasin; who, being a sannyasin is still a householder. It is difficult to be a Sikh. It is easy to be a householder OR a sannyasin, but as a Sikh you are to be both. You have to remain in the house – but as if you’re not there, as if you are in the Himalayas. Keep running the shop, but maintain the remembrance of His name ever throbbing within; you can count your cash but take His name along with it.<br />
<br />
A further point to note here is that the householder-sannyasin as exampled by Guru Nanak, and further emphasised by Guru Gobind Singh in terms of the Sant-Sipahi (Saint-Soldier), resulting in the formation of the Khalsa, is a formidible being because he cannot be corrupted. He who sits right in your world and yet is not of it can in no way be tempted. The Khalsa is spiritually rich, which cannot be taken from him and also he earns a living and so is not enamoured by the trappings of wealth.<br />
<br />
== Nirbhao | ਿਨਰਭਉ ==<br />
<br />
'''''Without Fear'''''<br />
<br />
''Bhao'' translates as fear, and ''Nir'' translates as without. God is without fear: Origin of fear is possible only if there is another being besides Him. Fear always involves the other: if someone can take something away from you it destroys your security. But, as God is Absolute, Himself immanent in all His Creation, whom is He to be afraid of? A corollary to this attribute, stated positively, is that God is all Bliss.<br />
<br />
== Nirvair | ਿਨਰਵੈਰ ==<br />
<br />
'''''Without Hate'''''<br />
<br />
''Vair'' translates as enmity, hostility and ''Nir'' is without. God is without rancour or enmity; As God is the Sole Supreme Being, Himself immanent and pervasive in His Creation, against whom is He to have rancour, enmity, hatred or ill-will? A corollary to this attribute, stated positively, is that God is all Love.<br />
He is above all fear and is free from all thoughts of enmity.<br />
<br />
== Akaal Moorat | ਅਕਾਲ ਮੂਰਤਿ ==<br />
<br />
'''''Being Beyond Time'''''<br />
<br />
''Akaal'' translates as 'not subject to time or death' and ''Moorat'' translates as form, shape, image. God is a Being beyond time: An Eternal, Indestructible Entity. <br />
<br />
Time means change. We are aware of time because we are surrounded by change: the sun rises and it is morning, then it is afternoon and then evening; first there is the infant, then the youth, then the old man; a healthy man becomes ill, an ill person healthy; a rich man becomes a pauper, a pauper becomes a king. For God there is no time because He is eternal, perpetual, immortal. He is forever. For Him nothing is changing; everthing is static. Change is the experience of sightless eyes that do not see things in their full perspective. If we could see things from the furthest vantage point all change drops away, and then time stops; it ceases to exist. For God all things are as they are; nothing changes, everything is static.<br />
<br />
== Ajoonee | ਅਜੂਨੀ ==<br />
<br />
'''''Unborn / Not-incarnated'''''<br />
<br />
''Joon'' is a feminine noun and translates as 'birth, existence', the ''A-'' suggests 'Beyond'.<br />
<br />
God is Unborn, Uncreated, Beyond Incarnation: He Himself, being the Primal Being, no being prior to Him can be conceived.<br />
<br />
Sikhism rejects out of hand the theory of incarnation of God. The Guru-Saint thus is not God-incarnate, even though he has all the attributes of a living, human God and so identified with Him, as is his Word the (disembodied) embodiment of the Gur through which he reveals his God-nature.<br />
<br />
== Saibhan | ਸੈਭੰ ==<br />
<br />
'''''Self-existent'''''<br />
<br />
''Saibhan'' is derived from the Sanskrit ''swayambhu'' and as stated above, is translated as self-existent. The meaning of self-existent is that He is self-creating, He exists by Himself and has no support except His own; He is self-begotten and has no origin.<br />
<br />
== Gur Prasaad | ਗਰ ਪਰਸਾਦਿ ==<br />
<br />
'''''By the favour of the Guru'''''<br />
<br />
''Gur'' stands for Guru: Master, Spiritual Teacher, Guide. ''Prasad'' translates as favour, grace; thus He is attained by the Grace of the Enlightener.<br />
<br />
The above translation is that which is given by the majority of Sikhs. Both Macauliffe and Dr.Gopal Singh have suggested that the Mool Mantar was intended as epithets of God - Macauliffe suggest the phrase to mean, "the great and bountiful."<br />
<br />
Guru Nanak Dev ji had no human Guru; his Guru was God. It was during the spiritual supremacy of his successors the favour of the Guru was invoked, and deemed indispensible for deliverance. Moreover, suggests Macauliffe, though ''Gur Prasad'' does sometimes in the Guru Granth Sahib means the Guru's favour, it more often expressed by ''Guru Parsadi''. <br />
<br />
Dr.Gopal Singh says that "...many Sikh and European translators have joined the word ''Gur'' and ''Prasad'' together to suggest: "By favour (or Grace) of the Guru (is He dwelt upon)". But here Guru Nanak is giving, in monosyllables, the attributes of God. The Guru here, therefore, is Guru-in-God whose Grace is invoked. As such ''Guru'' can only be rendered as "Enlightener" which is also its literal meaning in Sanskrit."<br />
<br />
=References=<br />
* {{Book reference | Author=Macauliffe, M.A | Title=The Sikh Religion: Its Gurus Sacred Writings and Authors| Publisher=Low Price Publications | Year=1909 | ID=ISBN 8175361328}}<br />
* {{Book reference | Author=Shackle, C | Title=A Guru Nanak Glossary| Publisher=School of Oriental and African Studies| Year=1981 | ID=ISBN 07286002431}}<br />
* {{Book reference | Author=Singh, Dalip | Title=Sikhism in the Words of the Guru| Publisher=Lok Sahit Prakashan | Year=1999| ID=ISBN B0000CPD3S}}<br />
* {{Book reference | Author=Singh, Dr.Gopal | Title=Guru-Granth Sahib Vol.1| Publisher=Taplinger Publishing Co.| Year=1962 | ID=ISBN }}<br />
* {{Book reference | Author=Singh, Dr.Santokh | Title=English Transliteration and Interpretation of Nitnaym Baanees, Sikh Prayers for English Speaking Sikh Youth| Publisher=Sikh Resource Centre | Year=1990| ID=ISBN 1895471087}}<br />
* {{Book reference | Author=Osho | Title=The True Name, Vol.1 : Discourses on Japji Sahib of Guru Nanak Dev| Publisher=New Age International(P) Ltd| Year=1994 | ID=ISBN 8122406068}}<br />
<br />
<br />
<br />
= External Links =<br />
<br />
==Audio Links==<br />
*[http://en.wikipedia.org/upload/f/f8/JapjiSahib.mp3 JapjiSahib.mp3 - Download 1.826M or Play 15.34 min]<br />
*[http://www.sikhnet.com/Sikhnet/Music.nsf/0/3d08ba69786458498725695b007bc843?OpenDocument Audio of Japji Sahib]<br />
*[http://allaboutsikhs.com/prayers/jupji/ Audio & Written Display from AllaboutSikhs.com]<br />
<br />
<br />
==Other Links==<br />
<br />
*To see the holy book in it original text follow this link: [http://www.gurbani.net/religion/philosophyofsikhism/Banis/japuji/japujisahib2a.php Gurbani.net]<br />
<br />
* To see the holy book in it original text with translation follow this link: [http://www.sikhitothemax.com/page.asp?SourceID=G&pageno=1 Sikhi to the Max]<br />
<br />
* [http://www.punjabonline.com/sikhism/japtr_fr.html Japji Sahib Original, English Transliteration, Punjabi & English Translation]<br />
<br />
* [http://www.sikhs.org/japji/japji.htm Japji Sahib Original, English Translation and Transliteration]]<br />
<br />
* [http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=1 Gurbani by SriGranth.com]<br />
<br />
* [http://www.sikhnet.com/s/ReadBanisOnline Read Jap Ji Sahib Online]<br />
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<br />
<br />
{{banis}}<br />
<br />
<br />
[[Category:Glossary of Sikh Terms]] [[category:Bani]]</div>Harsimiritkaurhttps://www.sikhiwiki.org/index.php?title=Mool_Mantar&diff=3365Mool Mantar2005-05-26T18:20:50Z<p>Harsimiritkaur: /* Nirbhao | ਨਿਰਭਉ */</p>
<hr />
<div>==The Mool Mantar==<br />
[[Image:Moolmantar guruarjan.jpg|thumb|Mool Mantar in the handwriting of Guru Arjan Dev ji from the Kartarpuri Bir]]<br />
<br />
The Mool Mantar is the most important composition contained within the Sri [[Guru Granth Sahib]]; it is the basis of [[Sikhism]]. It’s importance is emphasised by the fact that it is the first composition to appear in the [[SGGS]] and that it appears before the commencement of most of the Raags within the Sikh holy scripture.<br />
<br />
The Mool Mantar is said to be the first composition uttered by [[Guru Nanak]] Dev ji upon [[3 Days in the River|enlightenment]] at the age of 30. Being the basis of Sikhism it encapsulates the entire theology of [[Sikhism]], and as a result, it is also the most difficult composition to fully understand. The proceeding [[Japji Sahib]] and the rest of the [[SGGS]] totalling 1430 pages, are efforts to explain that which is contained within the Mool Mantar.<br />
<br />
<br />
<br />
* Original Gurmukhi Text: [[http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=1 Thanks to www.SriGranth.org]]<br />
<br />
<br />
''' ੴ ਸਿਤ ਨਾਮ ਕਰਤਾ ਪਰਖ ਿਨਰਭਉ ਿਨਰਵੈਰ ਅਕਾਲ ਮੂਰਿਤ ਅਜੂਨੀ ਸੈਭੰ ਗਰ ਪਰਸਾਿਦ ॥ '''<br />
<br />
==Ek Oankaar | ੴ==<br />
<br />
'''''There is only One God'''''<br />
<br />
===Ek | One===<br />
There is but one God, the Sole Supreme Being, the Ultimate Reality. The number one denotes that God is non-dual (advait). Bhai Gurdas writes, "By writing 1 (one) in the begining, it has been shown that EkOnakar, God, who subsumes all forms in Him is only One (and not two or three)" The number one also affirms His being a personality and not merely ''Shunya'' or void.<br />
<br />
The negation of duality implies Absoluteness of God's Being. Being Absolute, God cannot be comprehended by the mind. The mind is capable of knowing only those things, phenomena, facts and concepts which are bipolar or relative. God being Non-Dual and Absolute, is Unknowable to man's mind. A simple example of this is in imagining distances: one could quite easily indicate that a metre in height is so high; even two or three metres. However when it comes to large distances, one mile, or two miles it cannot be imagined by the mind, or fully comprehended and so a standard is used for comparison: this mountain is x miles high, this tree is so high etc<br />
<br />
===Oankaar===<br />
The word 'O-ankaar' denotes that God manifests Himself ceaselessly throughout His Creation in diverse forms, features and colours, and in this way becomes knowable to man. But, in spite of manifesting Himself diversing, God remains One; He remains Immanent in His Creation, while at the same time remaining Transcendent. This God is at once One and Many implying Unity in Diversity. Kapur Singh suggests Oan = Transcedent, -kar = Immanent. The Mandukopanishad defines the word as: "That which was, is, will be, is all Onkar. And that which triple transcends is Onkar too."<br />
<br />
== Satnam | ਸਿਤਨਾਮ ==<br />
<br />
'''''His Name is Truth'''''<br />
<br />
===Sat | ਸਿਤ ===<br />
<br />
In Sanskrit there are two words which have this root: ''Sat'' which means beingness, existence and ''Satya'' which means truth, validity. There is a great difference between the two. Satya is the quest of the philosopher who seeks truth. What is this truth? It lies in the rules whereby two plus two always equals four, and never five or three. So Satya is a mathematical formula, a man-made calculation, but it is not Sat. It is logical truth but not existential reality. Sat is that which just is, always was, eternal. God is both Sat and Satya, existence as well as truth. Being both He can neither be fully attained through science, which probes truth, nor through arts, which explores existence. Both are incomplete in their search, because they are directed only towards one half of Him. Where both meet, where the mind and heart meet, religion begins. If the mind overpowers the heart, science is born. If the heart overpowers the mind, the realm of art is entered: poetry, music, song, sculpture. Science and Art are dualities, religion is the synthesis.<br />
<br />
Giani Jagtar "Jachak", past head granthi in Harmandar Sahib teaches that God is the only, stable origin of creation. He creates, and He constantly touches up His masterpiece creation, like an artist who caringly touches up his work. The universe will eternally follow the plan of His "hukam" all the natural laws of the universe. Creation is the results of God's hukam which never ceases. All things in the unviverse are contstantly being recycled or changing in molecular structure.<br />
<br />
===Naam | ਨਾਮ ===<br />
<br />
Naam literally means, ''the Name''. A fuller definition of the word can only be found within the SGGS itself. Naam is God’s ''Word'', or the Divine Essence. Etymologically, the word has a striking resemblence with the Greek ''neumena'' or the Bright Essence as opposed to phenomena. Naam is not merely the ‘Name of God’ as is commonly believed; it symbolises the Being of God filling all Creation. Naam is also referred to as Sabad in the SGGS. <br />
<br />
Where there was no creation, there was nothing in existence – no air, light, water, earth or space. God existed alone in deep meditation and self absorption. When God willed for the manifestations of his values, He created universes, worlds and all material and other living beings by uttering a single ''Word''. His ''Word'' is all pervasive and the sole source of all Creation; the ''Word'' created the universes and supports and sustains all things within them. The Sri Guru Granth Sahib further enlightens us that God’s Word turned into waves of light, rays of which are present in all creatures and all other parts of His creation. This is consistent with a fundamental principle of physics that sound vibrations, when increased several fold, change into waves of light.<br />
<br />
This Essence / Naam / Sabad is formless, colourless, and featureless but, as said, is present in all creation. There is no plant, no creature, in what it is not. Being so, the Essence can’t be seen or visualised by the mind. We can see only the physical dimension of Reality in God’s Creation – mountains, plants, trees, creatures etc. Thus the Outer Shell of Reality holds us (the appearences delude us) and we cannot penetrate deeper to experience the all pervading Reality. The physical dimensions of Reality (the outer shell) is always in flux; it keeps changing. While birth, death, creation, destruction etc occur in the physical dimensions of creation, the Essence, being ''Sat'' (Sat-Naam) never changes, it transcends space and time.<br />
<br />
As we cannot focus our mind or attention on God, who is Absolute, or even on Naam, the invisible Essence, the Name of God is the only medium available to us for approaching Him. When we recite God’s Name, and sing the Praises of God (Kirtan) we evoke within ourselves His Glories and Excellences. Thus, it is through the Name of God that we are able to think of Him, to remember Him. In other words, the Name of God is God Himself, adopted to our limited powers of perception and thought, adopted to the capacities of our body and mind. Because we are endowed with the capacity to utter and attentively listen, the continous recitation of and attentive listening to the Name of God focuses our mind on the object of invocation, resulting in a ceaseless rememberence of God (dhiaan). This Dhiaan, in turn, results in complete absorption of our conciousness on the thought of God, who responds to our earnest invocation and reveals Himself in our inner being. <br />
<br />
The revelation of the Essence of Reality within us is the revelation of Naam. When the revelation of Naam occurs within, the devotee sees His the Essence of God pervading throughout His Creation.<br />
<br />
For Sikhs, the Name of God given, the [[Gurmantar]], is [[Waheguru]] (literally wondrous enlightener). The Gurmantar is given on Amrit Sanchar (initiation) by the Panj Pyare. The Initate is to repeatedly recite the Gurmantar, and to cherish it in the heart all the time – this is the essence of prayer and devotion to God.<br />
<br />
In Gurbani, the word Gursabad or Sabad is synonymous with Gurmantar. Without ceaseless recitation of Gurmantar, Naam cannot be revealed. (insert quotes)<br />
<br />
== Karta Purakh | ਕਰਤਾ ਪਰਖ ==<br />
<br />
'''''The Creator'''''<br />
<br />
''Karta'' translates literally as the Doer, the Creator. ''Purukh'' translates literally as man, husband, basically a male person.<br />
<br />
In the Sankhya system of Hindu philosophy, ''Purusha'' (the Universal Spirit), eternal, indestructible, all pervasive, is without activity or attribute, and if it is left to ''Prakriti'' (primal nature), itself an uncaused cause, and an ultimate principle, to bring the phenomenal world into being.<br />
<br />
The Sikh doctrine, however, while making use of the word, emphasizes Purusha being Himself and only Creator. As in Sufi and Vaishnavic lore, He is the only He, His creatures being females longing to go out and Unite with Him. <br />
<br />
Dr.Santokh Singh says: God, the Supreme Being, Himself is the Creator (Kartaa), and being immanent in His Creation, is All Pervasive and fills all beings (Purakh). He is thus Omniscient, knowing each one's inner mind, and Omnipotent, doing everything everywhere - evoluting, sustaining, and involuting.<br />
<br />
By stating God as the Creator, one may think that the Creator and His creation to be separate. When man sculpts an idol and the idol is completed, the sculptor and the sculpture are no longer one; they are separate. And the sculpture will remain long after the sculptor is dead. If the image fractures, the sculptor is not also broken, because the two are separate. There is no such distance between God and His creation.<br />
<br />
What kind of relationship exists between God and His creation? It is like a dancer with his dance. When man dances can you separate him from his dance? Can he return home leaving the dance behind? If the dancer dies, so the dance dies with him. When the dance stops, he is no longer the dancer. They are united. This is why since ancient times, Hindus have looked upon God as the dancer, “Nataraj.” In this symbol the dancer and the dance are one. <br />
<br />
The poet is no longer related to his poem, once it is finished. The sculptor is separated from his sculpture as soon as it is completed. A mother gives birth to a child, and they are separate; the father is always distinct from the child. But God is not distinct from His creation; He is contained in it. It would be more accurate to say: the Creator is the creation, or the creator is nothing but creativity.<br />
<br />
This is essentially the reason why Guru Nanak Dev ji says there is no need to renounce or run away from the world. Wherever you are, He is. Guru Nanak Dev ji gave birth to a unique religion in which the householder and sannyasin are one. He alone is entitled to call himself a Sikh who, being a householder is yet a sannyasin; who, being a sannyasin is still a householder. It is difficult to be a Sikh. It is easy to be a householder OR a sannyasin, but as a Sikh you are to be both. You have to remain in the house – but as if you’re not there, as if you are in the Himalayas. Keep running the shop, but maintain the remembrance of His name ever throbbing within; you can count your cash but take His name along with it.<br />
<br />
A further point to note here is that the householder-sannyasin as exampled by Guru Nanak, and further emphasised by Guru Gobind Singh in terms of the Sant-Sipahi (Saint-Soldier), resulting in the formation of the Khalsa, is a formidible being because he cannot be corrupted. He who sits right in your world and yet is not of it can in no way be tempted. The Khalsa is spiritually rich, which cannot be taken from him and also he earns a living and so is not enamoured by the trappings of wealth.<br />
<br />
== Nirbhao | ਿਨਰਭਉ ==<br />
<br />
'''''Without Fear'''''<br />
<br />
''Bhao'' translates as fear, and ''Nir'' translates as without. God is without fear: Origin of fear is possible only if there is another being besides Him. Fear always involves the other: if someone can take something away from you it destroys your security. But, as God is Absolute, Himself immanent in all His Creation, whom is He to be afraid of? A corollary to this attribute, stated positively, is that God is all Bliss.<br />
<br />
== Nirvair | ਨਿਰਵੈਰ ==<br />
<br />
'''''Without Hate'''''<br />
<br />
''Vair'' translates as enmity, hostility and ''Nir'' is without. God is without rancour or enmity; As God is the Sole Supreme Being, Himself immanent and pervasive in His Creation, against whom is He to have rancour, enmity, hatred or ill-will? A corollary to this attribute, stated positively, is that God is all Love.<br />
He is above all fear and is free from all thoughts of enmity.<br />
<br />
== Akaal Moorat | ਅਕਾਲ ਮੂਰਤਿ ==<br />
<br />
'''''Being Beyond Time'''''<br />
<br />
''Akaal'' translates as 'not subject to time or death' and ''Moorat'' translates as form, shape, image. God is a Being beyond time: An Eternal, Indestructible Entity. <br />
<br />
Time means change. We are aware of time because we are surrounded by change: the sun rises and it is morning, then it is afternoon and then evening; first there is the infant, then the youth, then the old man; a healthy man becomes ill, an ill person healthy; a rich man becomes a pauper, a pauper becomes a king. For God there is no time because He is eternal, perpetual, immortal. He is forever. For Him nothing is changing; everthing is static. Change is the experience of sightless eyes that do not see things in their full perspective. If we could see things from the furthest vantage point all change drops away, and then time stops; it ceases to exist. For God all things are as they are; nothing changes, everything is static.<br />
<br />
== Ajoonee | ਅਜੂਨੀ ==<br />
<br />
'''''Unborn / Not-incarnated'''''<br />
<br />
''Joon'' is a feminine noun and translates as 'birth, existence', the ''A-'' suggests 'Beyond'.<br />
<br />
God is Unborn, Uncreated, Beyond Incarnation: He Himself, being the Primal Being, no being prior to Him can be conceived.<br />
<br />
Sikhism rejects out of hand the theory of incarnation of God. The Guru-Saint thus is not God-incarnate, even though he has all the attributes of a living, human God and so identified with Him, as is his Word the (disembodied) embodiment of the Gur through which he reveals his God-nature.<br />
<br />
== Saibhan | ਸੈਭੰ ==<br />
<br />
'''''Self-existent'''''<br />
<br />
''Saibhan'' is derived from the Sanskrit ''swayambhu'' and as stated above, is translated as self-existent. The meaning of self-existent is that He is self-creating, He exists by Himself and has no support except His own; He is self-begotten and has no origin.<br />
<br />
== Gur Prasaad | ਗਰ ਪਰਸਾਦਿ ==<br />
<br />
'''''By the favour of the Guru'''''<br />
<br />
''Gur'' stands for Guru: Master, Spiritual Teacher, Guide. ''Prasad'' translates as favour, grace; thus He is attained by the Grace of the Enlightener.<br />
<br />
The above translation is that which is given by the majority of Sikhs. Both Macauliffe and Dr.Gopal Singh have suggested that the Mool Mantar was intended as epithets of God - Macauliffe suggest the phrase to mean, "the great and bountiful."<br />
<br />
Guru Nanak Dev ji had no human Guru; his Guru was God. It was during the spiritual supremacy of his successors the favour of the Guru was invoked, and deemed indispensible for deliverance. Moreover, suggests Macauliffe, though ''Gur Prasad'' does sometimes in the Guru Granth Sahib means the Guru's favour, it more often expressed by ''Guru Parsadi''. <br />
<br />
Dr.Gopal Singh says that "...many Sikh and European translators have joined the word ''Gur'' and ''Prasad'' together to suggest: "By favour (or Grace) of the Guru (is He dwelt upon)". But here Guru Nanak is giving, in monosyllables, the attributes of God. The Guru here, therefore, is Guru-in-God whose Grace is invoked. As such ''Guru'' can only be rendered as "Enlightener" which is also its literal meaning in Sanskrit."<br />
<br />
=References=<br />
* {{Book reference | Author=Macauliffe, M.A | Title=The Sikh Religion: Its Gurus Sacred Writings and Authors| Publisher=Low Price Publications | Year=1909 | ID=ISBN 8175361328}}<br />
* {{Book reference | Author=Shackle, C | Title=A Guru Nanak Glossary| Publisher=School of Oriental and African Studies| Year=1981 | ID=ISBN 07286002431}}<br />
* {{Book reference | Author=Singh, Dalip | Title=Sikhism in the Words of the Guru| Publisher=Lok Sahit Prakashan | Year=1999| ID=ISBN B0000CPD3S}}<br />
* {{Book reference | Author=Singh, Dr.Gopal | Title=Guru-Granth Sahib Vol.1| Publisher=Taplinger Publishing Co.| Year=1962 | ID=ISBN }}<br />
* {{Book reference | Author=Singh, Dr.Santokh | Title=English Transliteration and Interpretation of Nitnaym Baanees, Sikh Prayers for English Speaking Sikh Youth| Publisher=Sikh Resource Centre | Year=1990| ID=ISBN 1895471087}}<br />
* {{Book reference | Author=Osho | Title=The True Name, Vol.1 : Discourses on Japji Sahib of Guru Nanak Dev| Publisher=New Age International(P) Ltd| Year=1994 | ID=ISBN 8122406068}}<br />
<br />
<br />
<br />
= External Links =<br />
<br />
==Audio Links==<br />
*[http://en.wikipedia.org/upload/f/f8/JapjiSahib.mp3 JapjiSahib.mp3 - Download 1.826M or Play 15.34 min]<br />
*[http://www.sikhnet.com/Sikhnet/Music.nsf/0/3d08ba69786458498725695b007bc843?OpenDocument Audio of Japji Sahib]<br />
*[http://allaboutsikhs.com/prayers/jupji/ Audio & Written Display from AllaboutSikhs.com]<br />
<br />
<br />
==Other Links==<br />
<br />
*To see the holy book in it original text follow this link: [http://www.gurbani.net/religion/philosophyofsikhism/Banis/japuji/japujisahib2a.php Gurbani.net]<br />
<br />
* To see the holy book in it original text with translation follow this link: [http://www.sikhitothemax.com/page.asp?SourceID=G&pageno=1 Sikhi to the Max]<br />
<br />
* [http://www.punjabonline.com/sikhism/japtr_fr.html Japji Sahib Original, English Transliteration, Punjabi & English Translation]<br />
<br />
* [http://www.sikhs.org/japji/japji.htm Japji Sahib Original, English Translation and Transliteration]]<br />
<br />
* [http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=1 Gurbani by SriGranth.com]<br />
<br />
* [http://www.sikhnet.com/s/ReadBanisOnline Read Jap Ji Sahib Online]<br />
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<br />
{{banis}}<br />
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<br />
[[Category:Glossary of Sikh Terms]] [[category:Bani]]</div>Harsimiritkaurhttps://www.sikhiwiki.org/index.php?title=Mool_Mantar&diff=3364Mool Mantar2005-05-26T18:20:11Z<p>Harsimiritkaur: /* Sat | ਸਤਿ */</p>
<hr />
<div>==The Mool Mantar==<br />
[[Image:Moolmantar guruarjan.jpg|thumb|Mool Mantar in the handwriting of Guru Arjan Dev ji from the Kartarpuri Bir]]<br />
<br />
The Mool Mantar is the most important composition contained within the Sri [[Guru Granth Sahib]]; it is the basis of [[Sikhism]]. It’s importance is emphasised by the fact that it is the first composition to appear in the [[SGGS]] and that it appears before the commencement of most of the Raags within the Sikh holy scripture.<br />
<br />
The Mool Mantar is said to be the first composition uttered by [[Guru Nanak]] Dev ji upon [[3 Days in the River|enlightenment]] at the age of 30. Being the basis of Sikhism it encapsulates the entire theology of [[Sikhism]], and as a result, it is also the most difficult composition to fully understand. The proceeding [[Japji Sahib]] and the rest of the [[SGGS]] totalling 1430 pages, are efforts to explain that which is contained within the Mool Mantar.<br />
<br />
<br />
<br />
* Original Gurmukhi Text: [[http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=1 Thanks to www.SriGranth.org]]<br />
<br />
<br />
''' ੴ ਸਿਤ ਨਾਮ ਕਰਤਾ ਪਰਖ ਿਨਰਭਉ ਿਨਰਵੈਰ ਅਕਾਲ ਮੂਰਿਤ ਅਜੂਨੀ ਸੈਭੰ ਗਰ ਪਰਸਾਿਦ ॥ '''<br />
<br />
==Ek Oankaar | ੴ==<br />
<br />
'''''There is only One God'''''<br />
<br />
===Ek | One===<br />
There is but one God, the Sole Supreme Being, the Ultimate Reality. The number one denotes that God is non-dual (advait). Bhai Gurdas writes, "By writing 1 (one) in the begining, it has been shown that EkOnakar, God, who subsumes all forms in Him is only One (and not two or three)" The number one also affirms His being a personality and not merely ''Shunya'' or void.<br />
<br />
The negation of duality implies Absoluteness of God's Being. Being Absolute, God cannot be comprehended by the mind. The mind is capable of knowing only those things, phenomena, facts and concepts which are bipolar or relative. God being Non-Dual and Absolute, is Unknowable to man's mind. A simple example of this is in imagining distances: one could quite easily indicate that a metre in height is so high; even two or three metres. However when it comes to large distances, one mile, or two miles it cannot be imagined by the mind, or fully comprehended and so a standard is used for comparison: this mountain is x miles high, this tree is so high etc<br />
<br />
===Oankaar===<br />
The word 'O-ankaar' denotes that God manifests Himself ceaselessly throughout His Creation in diverse forms, features and colours, and in this way becomes knowable to man. But, in spite of manifesting Himself diversing, God remains One; He remains Immanent in His Creation, while at the same time remaining Transcendent. This God is at once One and Many implying Unity in Diversity. Kapur Singh suggests Oan = Transcedent, -kar = Immanent. The Mandukopanishad defines the word as: "That which was, is, will be, is all Onkar. And that which triple transcends is Onkar too."<br />
<br />
== Satnam | ਸਿਤਨਾਮ ==<br />
<br />
'''''His Name is Truth'''''<br />
<br />
===Sat | ਸਿਤ ===<br />
<br />
In Sanskrit there are two words which have this root: ''Sat'' which means beingness, existence and ''Satya'' which means truth, validity. There is a great difference between the two. Satya is the quest of the philosopher who seeks truth. What is this truth? It lies in the rules whereby two plus two always equals four, and never five or three. So Satya is a mathematical formula, a man-made calculation, but it is not Sat. It is logical truth but not existential reality. Sat is that which just is, always was, eternal. God is both Sat and Satya, existence as well as truth. Being both He can neither be fully attained through science, which probes truth, nor through arts, which explores existence. Both are incomplete in their search, because they are directed only towards one half of Him. Where both meet, where the mind and heart meet, religion begins. If the mind overpowers the heart, science is born. If the heart overpowers the mind, the realm of art is entered: poetry, music, song, sculpture. Science and Art are dualities, religion is the synthesis.<br />
<br />
Giani Jagtar "Jachak", past head granthi in Harmandar Sahib teaches that God is the only, stable origin of creation. He creates, and He constantly touches up His masterpiece creation, like an artist who caringly touches up his work. The universe will eternally follow the plan of His "hukam" all the natural laws of the universe. Creation is the results of God's hukam which never ceases. All things in the unviverse are contstantly being recycled or changing in molecular structure.<br />
<br />
===Naam | ਨਾਮ ===<br />
<br />
Naam literally means, ''the Name''. A fuller definition of the word can only be found within the SGGS itself. Naam is God’s ''Word'', or the Divine Essence. Etymologically, the word has a striking resemblence with the Greek ''neumena'' or the Bright Essence as opposed to phenomena. Naam is not merely the ‘Name of God’ as is commonly believed; it symbolises the Being of God filling all Creation. Naam is also referred to as Sabad in the SGGS. <br />
<br />
Where there was no creation, there was nothing in existence – no air, light, water, earth or space. God existed alone in deep meditation and self absorption. When God willed for the manifestations of his values, He created universes, worlds and all material and other living beings by uttering a single ''Word''. His ''Word'' is all pervasive and the sole source of all Creation; the ''Word'' created the universes and supports and sustains all things within them. The Sri Guru Granth Sahib further enlightens us that God’s Word turned into waves of light, rays of which are present in all creatures and all other parts of His creation. This is consistent with a fundamental principle of physics that sound vibrations, when increased several fold, change into waves of light.<br />
<br />
This Essence / Naam / Sabad is formless, colourless, and featureless but, as said, is present in all creation. There is no plant, no creature, in what it is not. Being so, the Essence can’t be seen or visualised by the mind. We can see only the physical dimension of Reality in God’s Creation – mountains, plants, trees, creatures etc. Thus the Outer Shell of Reality holds us (the appearences delude us) and we cannot penetrate deeper to experience the all pervading Reality. The physical dimensions of Reality (the outer shell) is always in flux; it keeps changing. While birth, death, creation, destruction etc occur in the physical dimensions of creation, the Essence, being ''Sat'' (Sat-Naam) never changes, it transcends space and time.<br />
<br />
As we cannot focus our mind or attention on God, who is Absolute, or even on Naam, the invisible Essence, the Name of God is the only medium available to us for approaching Him. When we recite God’s Name, and sing the Praises of God (Kirtan) we evoke within ourselves His Glories and Excellences. Thus, it is through the Name of God that we are able to think of Him, to remember Him. In other words, the Name of God is God Himself, adopted to our limited powers of perception and thought, adopted to the capacities of our body and mind. Because we are endowed with the capacity to utter and attentively listen, the continous recitation of and attentive listening to the Name of God focuses our mind on the object of invocation, resulting in a ceaseless rememberence of God (dhiaan). This Dhiaan, in turn, results in complete absorption of our conciousness on the thought of God, who responds to our earnest invocation and reveals Himself in our inner being. <br />
<br />
The revelation of the Essence of Reality within us is the revelation of Naam. When the revelation of Naam occurs within, the devotee sees His the Essence of God pervading throughout His Creation.<br />
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For Sikhs, the Name of God given, the [[Gurmantar]], is [[Waheguru]] (literally wondrous enlightener). The Gurmantar is given on Amrit Sanchar (initiation) by the Panj Pyare. The Initate is to repeatedly recite the Gurmantar, and to cherish it in the heart all the time – this is the essence of prayer and devotion to God.<br />
<br />
In Gurbani, the word Gursabad or Sabad is synonymous with Gurmantar. Without ceaseless recitation of Gurmantar, Naam cannot be revealed. (insert quotes)<br />
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== Karta Purakh | ਕਰਤਾ ਪਰਖ ==<br />
<br />
'''''The Creator'''''<br />
<br />
''Karta'' translates literally as the Doer, the Creator. ''Purukh'' translates literally as man, husband, basically a male person.<br />
<br />
In the Sankhya system of Hindu philosophy, ''Purusha'' (the Universal Spirit), eternal, indestructible, all pervasive, is without activity or attribute, and if it is left to ''Prakriti'' (primal nature), itself an uncaused cause, and an ultimate principle, to bring the phenomenal world into being.<br />
<br />
The Sikh doctrine, however, while making use of the word, emphasizes Purusha being Himself and only Creator. As in Sufi and Vaishnavic lore, He is the only He, His creatures being females longing to go out and Unite with Him. <br />
<br />
Dr.Santokh Singh says: God, the Supreme Being, Himself is the Creator (Kartaa), and being immanent in His Creation, is All Pervasive and fills all beings (Purakh). He is thus Omniscient, knowing each one's inner mind, and Omnipotent, doing everything everywhere - evoluting, sustaining, and involuting.<br />
<br />
By stating God as the Creator, one may think that the Creator and His creation to be separate. When man sculpts an idol and the idol is completed, the sculptor and the sculpture are no longer one; they are separate. And the sculpture will remain long after the sculptor is dead. If the image fractures, the sculptor is not also broken, because the two are separate. There is no such distance between God and His creation.<br />
<br />
What kind of relationship exists between God and His creation? It is like a dancer with his dance. When man dances can you separate him from his dance? Can he return home leaving the dance behind? If the dancer dies, so the dance dies with him. When the dance stops, he is no longer the dancer. They are united. This is why since ancient times, Hindus have looked upon God as the dancer, “Nataraj.” In this symbol the dancer and the dance are one. <br />
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The poet is no longer related to his poem, once it is finished. The sculptor is separated from his sculpture as soon as it is completed. A mother gives birth to a child, and they are separate; the father is always distinct from the child. But God is not distinct from His creation; He is contained in it. It would be more accurate to say: the Creator is the creation, or the creator is nothing but creativity.<br />
<br />
This is essentially the reason why Guru Nanak Dev ji says there is no need to renounce or run away from the world. Wherever you are, He is. Guru Nanak Dev ji gave birth to a unique religion in which the householder and sannyasin are one. He alone is entitled to call himself a Sikh who, being a householder is yet a sannyasin; who, being a sannyasin is still a householder. It is difficult to be a Sikh. It is easy to be a householder OR a sannyasin, but as a Sikh you are to be both. You have to remain in the house – but as if you’re not there, as if you are in the Himalayas. Keep running the shop, but maintain the remembrance of His name ever throbbing within; you can count your cash but take His name along with it.<br />
<br />
A further point to note here is that the householder-sannyasin as exampled by Guru Nanak, and further emphasised by Guru Gobind Singh in terms of the Sant-Sipahi (Saint-Soldier), resulting in the formation of the Khalsa, is a formidible being because he cannot be corrupted. He who sits right in your world and yet is not of it can in no way be tempted. The Khalsa is spiritually rich, which cannot be taken from him and also he earns a living and so is not enamoured by the trappings of wealth.<br />
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== Nirbhao | ਨਿਰਭਉ ==<br />
<br />
'''''Without Fear'''''<br />
<br />
''Bhao'' translates as fear, and ''Nir'' translates as without. God is without fear: Origin of fear is possible only if there is another being besides Him. Fear always involves the other: if someone can take something away from you it destroys your security. But, as God is Absolute, Himself immanent in all His Creation, whom is He to be afraid of? A corollary to this attribute, stated positively, is that God is all Bliss.<br />
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== Nirvair | ਨਿਰਵੈਰ ==<br />
<br />
'''''Without Hate'''''<br />
<br />
''Vair'' translates as enmity, hostility and ''Nir'' is without. God is without rancour or enmity; As God is the Sole Supreme Being, Himself immanent and pervasive in His Creation, against whom is He to have rancour, enmity, hatred or ill-will? A corollary to this attribute, stated positively, is that God is all Love.<br />
He is above all fear and is free from all thoughts of enmity.<br />
<br />
== Akaal Moorat | ਅਕਾਲ ਮੂਰਤਿ ==<br />
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'''''Being Beyond Time'''''<br />
<br />
''Akaal'' translates as 'not subject to time or death' and ''Moorat'' translates as form, shape, image. God is a Being beyond time: An Eternal, Indestructible Entity. <br />
<br />
Time means change. We are aware of time because we are surrounded by change: the sun rises and it is morning, then it is afternoon and then evening; first there is the infant, then the youth, then the old man; a healthy man becomes ill, an ill person healthy; a rich man becomes a pauper, a pauper becomes a king. For God there is no time because He is eternal, perpetual, immortal. He is forever. For Him nothing is changing; everthing is static. Change is the experience of sightless eyes that do not see things in their full perspective. If we could see things from the furthest vantage point all change drops away, and then time stops; it ceases to exist. For God all things are as they are; nothing changes, everything is static.<br />
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== Ajoonee | ਅਜੂਨੀ ==<br />
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'''''Unborn / Not-incarnated'''''<br />
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''Joon'' is a feminine noun and translates as 'birth, existence', the ''A-'' suggests 'Beyond'.<br />
<br />
God is Unborn, Uncreated, Beyond Incarnation: He Himself, being the Primal Being, no being prior to Him can be conceived.<br />
<br />
Sikhism rejects out of hand the theory of incarnation of God. The Guru-Saint thus is not God-incarnate, even though he has all the attributes of a living, human God and so identified with Him, as is his Word the (disembodied) embodiment of the Gur through which he reveals his God-nature.<br />
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== Saibhan | ਸੈਭੰ ==<br />
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'''''Self-existent'''''<br />
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''Saibhan'' is derived from the Sanskrit ''swayambhu'' and as stated above, is translated as self-existent. The meaning of self-existent is that He is self-creating, He exists by Himself and has no support except His own; He is self-begotten and has no origin.<br />
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== Gur Prasaad | ਗਰ ਪਰਸਾਦਿ ==<br />
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'''''By the favour of the Guru'''''<br />
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''Gur'' stands for Guru: Master, Spiritual Teacher, Guide. ''Prasad'' translates as favour, grace; thus He is attained by the Grace of the Enlightener.<br />
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The above translation is that which is given by the majority of Sikhs. Both Macauliffe and Dr.Gopal Singh have suggested that the Mool Mantar was intended as epithets of God - Macauliffe suggest the phrase to mean, "the great and bountiful."<br />
<br />
Guru Nanak Dev ji had no human Guru; his Guru was God. It was during the spiritual supremacy of his successors the favour of the Guru was invoked, and deemed indispensible for deliverance. Moreover, suggests Macauliffe, though ''Gur Prasad'' does sometimes in the Guru Granth Sahib means the Guru's favour, it more often expressed by ''Guru Parsadi''. <br />
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Dr.Gopal Singh says that "...many Sikh and European translators have joined the word ''Gur'' and ''Prasad'' together to suggest: "By favour (or Grace) of the Guru (is He dwelt upon)". But here Guru Nanak is giving, in monosyllables, the attributes of God. The Guru here, therefore, is Guru-in-God whose Grace is invoked. As such ''Guru'' can only be rendered as "Enlightener" which is also its literal meaning in Sanskrit."<br />
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=References=<br />
* {{Book reference | Author=Macauliffe, M.A | Title=The Sikh Religion: Its Gurus Sacred Writings and Authors| Publisher=Low Price Publications | Year=1909 | ID=ISBN 8175361328}}<br />
* {{Book reference | Author=Shackle, C | Title=A Guru Nanak Glossary| Publisher=School of Oriental and African Studies| Year=1981 | ID=ISBN 07286002431}}<br />
* {{Book reference | Author=Singh, Dalip | Title=Sikhism in the Words of the Guru| Publisher=Lok Sahit Prakashan | Year=1999| ID=ISBN B0000CPD3S}}<br />
* {{Book reference | Author=Singh, Dr.Gopal | Title=Guru-Granth Sahib Vol.1| Publisher=Taplinger Publishing Co.| Year=1962 | ID=ISBN }}<br />
* {{Book reference | Author=Singh, Dr.Santokh | Title=English Transliteration and Interpretation of Nitnaym Baanees, Sikh Prayers for English Speaking Sikh Youth| Publisher=Sikh Resource Centre | Year=1990| ID=ISBN 1895471087}}<br />
* {{Book reference | Author=Osho | Title=The True Name, Vol.1 : Discourses on Japji Sahib of Guru Nanak Dev| Publisher=New Age International(P) Ltd| Year=1994 | ID=ISBN 8122406068}}<br />
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= External Links =<br />
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==Audio Links==<br />
*[http://en.wikipedia.org/upload/f/f8/JapjiSahib.mp3 JapjiSahib.mp3 - Download 1.826M or Play 15.34 min]<br />
*[http://www.sikhnet.com/Sikhnet/Music.nsf/0/3d08ba69786458498725695b007bc843?OpenDocument Audio of Japji Sahib]<br />
*[http://allaboutsikhs.com/prayers/jupji/ Audio & Written Display from AllaboutSikhs.com]<br />
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==Other Links==<br />
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*To see the holy book in it original text follow this link: [http://www.gurbani.net/religion/philosophyofsikhism/Banis/japuji/japujisahib2a.php Gurbani.net]<br />
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* To see the holy book in it original text with translation follow this link: [http://www.sikhitothemax.com/page.asp?SourceID=G&pageno=1 Sikhi to the Max]<br />
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* [http://www.punjabonline.com/sikhism/japtr_fr.html Japji Sahib Original, English Transliteration, Punjabi & English Translation]<br />
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* [http://www.sikhs.org/japji/japji.htm Japji Sahib Original, English Translation and Transliteration]]<br />
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* [http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=1 Gurbani by SriGranth.com]<br />
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* [http://www.sikhnet.com/s/ReadBanisOnline Read Jap Ji Sahib Online]<br />
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{{banis}}<br />
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[[Category:Glossary of Sikh Terms]] [[category:Bani]]</div>Harsimiritkaurhttps://www.sikhiwiki.org/index.php?title=Mool_Mantar&diff=3363Mool Mantar2005-05-26T18:19:45Z<p>Harsimiritkaur: /* Satnam | ਸਤਿਨਾਮੁ */</p>
<hr />
<div>==The Mool Mantar==<br />
[[Image:Moolmantar guruarjan.jpg|thumb|Mool Mantar in the handwriting of Guru Arjan Dev ji from the Kartarpuri Bir]]<br />
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The Mool Mantar is the most important composition contained within the Sri [[Guru Granth Sahib]]; it is the basis of [[Sikhism]]. It’s importance is emphasised by the fact that it is the first composition to appear in the [[SGGS]] and that it appears before the commencement of most of the Raags within the Sikh holy scripture.<br />
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The Mool Mantar is said to be the first composition uttered by [[Guru Nanak]] Dev ji upon [[3 Days in the River|enlightenment]] at the age of 30. Being the basis of Sikhism it encapsulates the entire theology of [[Sikhism]], and as a result, it is also the most difficult composition to fully understand. The proceeding [[Japji Sahib]] and the rest of the [[SGGS]] totalling 1430 pages, are efforts to explain that which is contained within the Mool Mantar.<br />
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* Original Gurmukhi Text: [[http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=1 Thanks to www.SriGranth.org]]<br />
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''' ੴ ਸਿਤ ਨਾਮ ਕਰਤਾ ਪਰਖ ਿਨਰਭਉ ਿਨਰਵੈਰ ਅਕਾਲ ਮੂਰਿਤ ਅਜੂਨੀ ਸੈਭੰ ਗਰ ਪਰਸਾਿਦ ॥ '''<br />
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==Ek Oankaar | ੴ==<br />
<br />
'''''There is only One God'''''<br />
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===Ek | One===<br />
There is but one God, the Sole Supreme Being, the Ultimate Reality. The number one denotes that God is non-dual (advait). Bhai Gurdas writes, "By writing 1 (one) in the begining, it has been shown that EkOnakar, God, who subsumes all forms in Him is only One (and not two or three)" The number one also affirms His being a personality and not merely ''Shunya'' or void.<br />
<br />
The negation of duality implies Absoluteness of God's Being. Being Absolute, God cannot be comprehended by the mind. The mind is capable of knowing only those things, phenomena, facts and concepts which are bipolar or relative. God being Non-Dual and Absolute, is Unknowable to man's mind. A simple example of this is in imagining distances: one could quite easily indicate that a metre in height is so high; even two or three metres. However when it comes to large distances, one mile, or two miles it cannot be imagined by the mind, or fully comprehended and so a standard is used for comparison: this mountain is x miles high, this tree is so high etc<br />
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===Oankaar===<br />
The word 'O-ankaar' denotes that God manifests Himself ceaselessly throughout His Creation in diverse forms, features and colours, and in this way becomes knowable to man. But, in spite of manifesting Himself diversing, God remains One; He remains Immanent in His Creation, while at the same time remaining Transcendent. This God is at once One and Many implying Unity in Diversity. Kapur Singh suggests Oan = Transcedent, -kar = Immanent. The Mandukopanishad defines the word as: "That which was, is, will be, is all Onkar. And that which triple transcends is Onkar too."<br />
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== Satnam | ਸਿਤਨਾਮ ==<br />
<br />
'''''His Name is Truth'''''<br />
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===Sat | ਸਤਿ ===<br />
<br />
In Sanskrit there are two words which have this root: ''Sat'' which means beingness, existence and ''Satya'' which means truth, validity. There is a great difference between the two. Satya is the quest of the philosopher who seeks truth. What is this truth? It lies in the rules whereby two plus two always equals four, and never five or three. So Satya is a mathematical formula, a man-made calculation, but it is not Sat. It is logical truth but not existential reality. Sat is that which just is, always was, eternal. God is both Sat and Satya, existence as well as truth. Being both He can neither be fully attained through science, which probes truth, nor through arts, which explores existence. Both are incomplete in their search, because they are directed only towards one half of Him. Where both meet, where the mind and heart meet, religion begins. If the mind overpowers the heart, science is born. If the heart overpowers the mind, the realm of art is entered: poetry, music, song, sculpture. Science and Art are dualities, religion is the synthesis.<br />
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Giani Jagtar "Jachak", past head granthi in Harmandar Sahib teaches that God is the only, stable origin of creation. He creates, and He constantly touches up His masterpiece creation, like an artist who caringly touches up his work. The universe will eternally follow the plan of His "hukam" all the natural laws of the universe. Creation is the results of God's hukam which never ceases. All things in the unviverse are contstantly being recycled or changing in molecular structure.<br />
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===Naam | ਨਾਮ ===<br />
<br />
Naam literally means, ''the Name''. A fuller definition of the word can only be found within the SGGS itself. Naam is God’s ''Word'', or the Divine Essence. Etymologically, the word has a striking resemblence with the Greek ''neumena'' or the Bright Essence as opposed to phenomena. Naam is not merely the ‘Name of God’ as is commonly believed; it symbolises the Being of God filling all Creation. Naam is also referred to as Sabad in the SGGS. <br />
<br />
Where there was no creation, there was nothing in existence – no air, light, water, earth or space. God existed alone in deep meditation and self absorption. When God willed for the manifestations of his values, He created universes, worlds and all material and other living beings by uttering a single ''Word''. His ''Word'' is all pervasive and the sole source of all Creation; the ''Word'' created the universes and supports and sustains all things within them. The Sri Guru Granth Sahib further enlightens us that God’s Word turned into waves of light, rays of which are present in all creatures and all other parts of His creation. This is consistent with a fundamental principle of physics that sound vibrations, when increased several fold, change into waves of light.<br />
<br />
This Essence / Naam / Sabad is formless, colourless, and featureless but, as said, is present in all creation. There is no plant, no creature, in what it is not. Being so, the Essence can’t be seen or visualised by the mind. We can see only the physical dimension of Reality in God’s Creation – mountains, plants, trees, creatures etc. Thus the Outer Shell of Reality holds us (the appearences delude us) and we cannot penetrate deeper to experience the all pervading Reality. The physical dimensions of Reality (the outer shell) is always in flux; it keeps changing. While birth, death, creation, destruction etc occur in the physical dimensions of creation, the Essence, being ''Sat'' (Sat-Naam) never changes, it transcends space and time.<br />
<br />
As we cannot focus our mind or attention on God, who is Absolute, or even on Naam, the invisible Essence, the Name of God is the only medium available to us for approaching Him. When we recite God’s Name, and sing the Praises of God (Kirtan) we evoke within ourselves His Glories and Excellences. Thus, it is through the Name of God that we are able to think of Him, to remember Him. In other words, the Name of God is God Himself, adopted to our limited powers of perception and thought, adopted to the capacities of our body and mind. Because we are endowed with the capacity to utter and attentively listen, the continous recitation of and attentive listening to the Name of God focuses our mind on the object of invocation, resulting in a ceaseless rememberence of God (dhiaan). This Dhiaan, in turn, results in complete absorption of our conciousness on the thought of God, who responds to our earnest invocation and reveals Himself in our inner being. <br />
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The revelation of the Essence of Reality within us is the revelation of Naam. When the revelation of Naam occurs within, the devotee sees His the Essence of God pervading throughout His Creation.<br />
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For Sikhs, the Name of God given, the [[Gurmantar]], is [[Waheguru]] (literally wondrous enlightener). The Gurmantar is given on Amrit Sanchar (initiation) by the Panj Pyare. The Initate is to repeatedly recite the Gurmantar, and to cherish it in the heart all the time – this is the essence of prayer and devotion to God.<br />
<br />
In Gurbani, the word Gursabad or Sabad is synonymous with Gurmantar. Without ceaseless recitation of Gurmantar, Naam cannot be revealed. (insert quotes)<br />
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== Karta Purakh | ਕਰਤਾ ਪਰਖ ==<br />
<br />
'''''The Creator'''''<br />
<br />
''Karta'' translates literally as the Doer, the Creator. ''Purukh'' translates literally as man, husband, basically a male person.<br />
<br />
In the Sankhya system of Hindu philosophy, ''Purusha'' (the Universal Spirit), eternal, indestructible, all pervasive, is without activity or attribute, and if it is left to ''Prakriti'' (primal nature), itself an uncaused cause, and an ultimate principle, to bring the phenomenal world into being.<br />
<br />
The Sikh doctrine, however, while making use of the word, emphasizes Purusha being Himself and only Creator. As in Sufi and Vaishnavic lore, He is the only He, His creatures being females longing to go out and Unite with Him. <br />
<br />
Dr.Santokh Singh says: God, the Supreme Being, Himself is the Creator (Kartaa), and being immanent in His Creation, is All Pervasive and fills all beings (Purakh). He is thus Omniscient, knowing each one's inner mind, and Omnipotent, doing everything everywhere - evoluting, sustaining, and involuting.<br />
<br />
By stating God as the Creator, one may think that the Creator and His creation to be separate. When man sculpts an idol and the idol is completed, the sculptor and the sculpture are no longer one; they are separate. And the sculpture will remain long after the sculptor is dead. If the image fractures, the sculptor is not also broken, because the two are separate. There is no such distance between God and His creation.<br />
<br />
What kind of relationship exists between God and His creation? It is like a dancer with his dance. When man dances can you separate him from his dance? Can he return home leaving the dance behind? If the dancer dies, so the dance dies with him. When the dance stops, he is no longer the dancer. They are united. This is why since ancient times, Hindus have looked upon God as the dancer, “Nataraj.” In this symbol the dancer and the dance are one. <br />
<br />
The poet is no longer related to his poem, once it is finished. The sculptor is separated from his sculpture as soon as it is completed. A mother gives birth to a child, and they are separate; the father is always distinct from the child. But God is not distinct from His creation; He is contained in it. It would be more accurate to say: the Creator is the creation, or the creator is nothing but creativity.<br />
<br />
This is essentially the reason why Guru Nanak Dev ji says there is no need to renounce or run away from the world. Wherever you are, He is. Guru Nanak Dev ji gave birth to a unique religion in which the householder and sannyasin are one. He alone is entitled to call himself a Sikh who, being a householder is yet a sannyasin; who, being a sannyasin is still a householder. It is difficult to be a Sikh. It is easy to be a householder OR a sannyasin, but as a Sikh you are to be both. You have to remain in the house – but as if you’re not there, as if you are in the Himalayas. Keep running the shop, but maintain the remembrance of His name ever throbbing within; you can count your cash but take His name along with it.<br />
<br />
A further point to note here is that the householder-sannyasin as exampled by Guru Nanak, and further emphasised by Guru Gobind Singh in terms of the Sant-Sipahi (Saint-Soldier), resulting in the formation of the Khalsa, is a formidible being because he cannot be corrupted. He who sits right in your world and yet is not of it can in no way be tempted. The Khalsa is spiritually rich, which cannot be taken from him and also he earns a living and so is not enamoured by the trappings of wealth.<br />
<br />
== Nirbhao | ਨਿਰਭਉ ==<br />
<br />
'''''Without Fear'''''<br />
<br />
''Bhao'' translates as fear, and ''Nir'' translates as without. God is without fear: Origin of fear is possible only if there is another being besides Him. Fear always involves the other: if someone can take something away from you it destroys your security. But, as God is Absolute, Himself immanent in all His Creation, whom is He to be afraid of? A corollary to this attribute, stated positively, is that God is all Bliss.<br />
<br />
== Nirvair | ਨਿਰਵੈਰ ==<br />
<br />
'''''Without Hate'''''<br />
<br />
''Vair'' translates as enmity, hostility and ''Nir'' is without. God is without rancour or enmity; As God is the Sole Supreme Being, Himself immanent and pervasive in His Creation, against whom is He to have rancour, enmity, hatred or ill-will? A corollary to this attribute, stated positively, is that God is all Love.<br />
He is above all fear and is free from all thoughts of enmity.<br />
<br />
== Akaal Moorat | ਅਕਾਲ ਮੂਰਤਿ ==<br />
<br />
'''''Being Beyond Time'''''<br />
<br />
''Akaal'' translates as 'not subject to time or death' and ''Moorat'' translates as form, shape, image. God is a Being beyond time: An Eternal, Indestructible Entity. <br />
<br />
Time means change. We are aware of time because we are surrounded by change: the sun rises and it is morning, then it is afternoon and then evening; first there is the infant, then the youth, then the old man; a healthy man becomes ill, an ill person healthy; a rich man becomes a pauper, a pauper becomes a king. For God there is no time because He is eternal, perpetual, immortal. He is forever. For Him nothing is changing; everthing is static. Change is the experience of sightless eyes that do not see things in their full perspective. If we could see things from the furthest vantage point all change drops away, and then time stops; it ceases to exist. For God all things are as they are; nothing changes, everything is static.<br />
<br />
== Ajoonee | ਅਜੂਨੀ ==<br />
<br />
'''''Unborn / Not-incarnated'''''<br />
<br />
''Joon'' is a feminine noun and translates as 'birth, existence', the ''A-'' suggests 'Beyond'.<br />
<br />
God is Unborn, Uncreated, Beyond Incarnation: He Himself, being the Primal Being, no being prior to Him can be conceived.<br />
<br />
Sikhism rejects out of hand the theory of incarnation of God. The Guru-Saint thus is not God-incarnate, even though he has all the attributes of a living, human God and so identified with Him, as is his Word the (disembodied) embodiment of the Gur through which he reveals his God-nature.<br />
<br />
== Saibhan | ਸੈਭੰ ==<br />
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'''''Self-existent'''''<br />
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''Saibhan'' is derived from the Sanskrit ''swayambhu'' and as stated above, is translated as self-existent. The meaning of self-existent is that He is self-creating, He exists by Himself and has no support except His own; He is self-begotten and has no origin.<br />
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== Gur Prasaad | ਗਰ ਪਰਸਾਦਿ ==<br />
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'''''By the favour of the Guru'''''<br />
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''Gur'' stands for Guru: Master, Spiritual Teacher, Guide. ''Prasad'' translates as favour, grace; thus He is attained by the Grace of the Enlightener.<br />
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The above translation is that which is given by the majority of Sikhs. Both Macauliffe and Dr.Gopal Singh have suggested that the Mool Mantar was intended as epithets of God - Macauliffe suggest the phrase to mean, "the great and bountiful."<br />
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Guru Nanak Dev ji had no human Guru; his Guru was God. It was during the spiritual supremacy of his successors the favour of the Guru was invoked, and deemed indispensible for deliverance. Moreover, suggests Macauliffe, though ''Gur Prasad'' does sometimes in the Guru Granth Sahib means the Guru's favour, it more often expressed by ''Guru Parsadi''. <br />
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Dr.Gopal Singh says that "...many Sikh and European translators have joined the word ''Gur'' and ''Prasad'' together to suggest: "By favour (or Grace) of the Guru (is He dwelt upon)". But here Guru Nanak is giving, in monosyllables, the attributes of God. The Guru here, therefore, is Guru-in-God whose Grace is invoked. As such ''Guru'' can only be rendered as "Enlightener" which is also its literal meaning in Sanskrit."<br />
<br />
=References=<br />
* {{Book reference | Author=Macauliffe, M.A | Title=The Sikh Religion: Its Gurus Sacred Writings and Authors| Publisher=Low Price Publications | Year=1909 | ID=ISBN 8175361328}}<br />
* {{Book reference | Author=Shackle, C | Title=A Guru Nanak Glossary| Publisher=School of Oriental and African Studies| Year=1981 | ID=ISBN 07286002431}}<br />
* {{Book reference | Author=Singh, Dalip | Title=Sikhism in the Words of the Guru| Publisher=Lok Sahit Prakashan | Year=1999| ID=ISBN B0000CPD3S}}<br />
* {{Book reference | Author=Singh, Dr.Gopal | Title=Guru-Granth Sahib Vol.1| Publisher=Taplinger Publishing Co.| Year=1962 | ID=ISBN }}<br />
* {{Book reference | Author=Singh, Dr.Santokh | Title=English Transliteration and Interpretation of Nitnaym Baanees, Sikh Prayers for English Speaking Sikh Youth| Publisher=Sikh Resource Centre | Year=1990| ID=ISBN 1895471087}}<br />
* {{Book reference | Author=Osho | Title=The True Name, Vol.1 : Discourses on Japji Sahib of Guru Nanak Dev| Publisher=New Age International(P) Ltd| Year=1994 | ID=ISBN 8122406068}}<br />
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= External Links =<br />
<br />
==Audio Links==<br />
*[http://en.wikipedia.org/upload/f/f8/JapjiSahib.mp3 JapjiSahib.mp3 - Download 1.826M or Play 15.34 min]<br />
*[http://www.sikhnet.com/Sikhnet/Music.nsf/0/3d08ba69786458498725695b007bc843?OpenDocument Audio of Japji Sahib]<br />
*[http://allaboutsikhs.com/prayers/jupji/ Audio & Written Display from AllaboutSikhs.com]<br />
<br />
<br />
==Other Links==<br />
<br />
*To see the holy book in it original text follow this link: [http://www.gurbani.net/religion/philosophyofsikhism/Banis/japuji/japujisahib2a.php Gurbani.net]<br />
<br />
* To see the holy book in it original text with translation follow this link: [http://www.sikhitothemax.com/page.asp?SourceID=G&pageno=1 Sikhi to the Max]<br />
<br />
* [http://www.punjabonline.com/sikhism/japtr_fr.html Japji Sahib Original, English Transliteration, Punjabi & English Translation]<br />
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* [http://www.sikhs.org/japji/japji.htm Japji Sahib Original, English Translation and Transliteration]]<br />
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* [http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=1 Gurbani by SriGranth.com]<br />
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* [http://www.sikhnet.com/s/ReadBanisOnline Read Jap Ji Sahib Online]<br />
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{{banis}}<br />
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[[Category:Glossary of Sikh Terms]] [[category:Bani]]</div>Harsimiritkaurhttps://www.sikhiwiki.org/index.php?title=Mool_Mantar&diff=3362Mool Mantar2005-05-26T18:16:57Z<p>Harsimiritkaur: /* The Mool Mantar */</p>
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<div>==The Mool Mantar==<br />
[[Image:Moolmantar guruarjan.jpg|thumb|Mool Mantar in the handwriting of Guru Arjan Dev ji from the Kartarpuri Bir]]<br />
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The Mool Mantar is the most important composition contained within the Sri [[Guru Granth Sahib]]; it is the basis of [[Sikhism]]. It’s importance is emphasised by the fact that it is the first composition to appear in the [[SGGS]] and that it appears before the commencement of most of the Raags within the Sikh holy scripture.<br />
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The Mool Mantar is said to be the first composition uttered by [[Guru Nanak]] Dev ji upon [[3 Days in the River|enlightenment]] at the age of 30. Being the basis of Sikhism it encapsulates the entire theology of [[Sikhism]], and as a result, it is also the most difficult composition to fully understand. The proceeding [[Japji Sahib]] and the rest of the [[SGGS]] totalling 1430 pages, are efforts to explain that which is contained within the Mool Mantar.<br />
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* Original Gurmukhi Text: [[http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=1 Thanks to www.SriGranth.org]]<br />
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''' ੴ ਸਿਤ ਨਾਮ ਕਰਤਾ ਪਰਖ ਿਨਰਭਉ ਿਨਰਵੈਰ ਅਕਾਲ ਮੂਰਿਤ ਅਜੂਨੀ ਸੈਭੰ ਗਰ ਪਰਸਾਿਦ ॥ '''<br />
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==Ek Oankaar | ੴ==<br />
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'''''There is only One God'''''<br />
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===Ek | One===<br />
There is but one God, the Sole Supreme Being, the Ultimate Reality. The number one denotes that God is non-dual (advait). Bhai Gurdas writes, "By writing 1 (one) in the begining, it has been shown that EkOnakar, God, who subsumes all forms in Him is only One (and not two or three)" The number one also affirms His being a personality and not merely ''Shunya'' or void.<br />
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The negation of duality implies Absoluteness of God's Being. Being Absolute, God cannot be comprehended by the mind. The mind is capable of knowing only those things, phenomena, facts and concepts which are bipolar or relative. God being Non-Dual and Absolute, is Unknowable to man's mind. A simple example of this is in imagining distances: one could quite easily indicate that a metre in height is so high; even two or three metres. However when it comes to large distances, one mile, or two miles it cannot be imagined by the mind, or fully comprehended and so a standard is used for comparison: this mountain is x miles high, this tree is so high etc<br />
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===Oankaar===<br />
The word 'O-ankaar' denotes that God manifests Himself ceaselessly throughout His Creation in diverse forms, features and colours, and in this way becomes knowable to man. But, in spite of manifesting Himself diversing, God remains One; He remains Immanent in His Creation, while at the same time remaining Transcendent. This God is at once One and Many implying Unity in Diversity. Kapur Singh suggests Oan = Transcedent, -kar = Immanent. The Mandukopanishad defines the word as: "That which was, is, will be, is all Onkar. And that which triple transcends is Onkar too."<br />
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== Satnam | ਸਤਿਨਾਮ ==<br />
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'''''His Name is Truth'''''<br />
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===Sat | ਸਤਿ ===<br />
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In Sanskrit there are two words which have this root: ''Sat'' which means beingness, existence and ''Satya'' which means truth, validity. There is a great difference between the two. Satya is the quest of the philosopher who seeks truth. What is this truth? It lies in the rules whereby two plus two always equals four, and never five or three. So Satya is a mathematical formula, a man-made calculation, but it is not Sat. It is logical truth but not existential reality. Sat is that which just is, always was, eternal. God is both Sat and Satya, existence as well as truth. Being both He can neither be fully attained through science, which probes truth, nor through arts, which explores existence. Both are incomplete in their search, because they are directed only towards one half of Him. Where both meet, where the mind and heart meet, religion begins. If the mind overpowers the heart, science is born. If the heart overpowers the mind, the realm of art is entered: poetry, music, song, sculpture. Science and Art are dualities, religion is the synthesis.<br />
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Giani Jagtar "Jachak", past head granthi in Harmandar Sahib teaches that God is the only, stable origin of creation. He creates, and He constantly touches up His masterpiece creation, like an artist who caringly touches up his work. The universe will eternally follow the plan of His "hukam" all the natural laws of the universe. Creation is the results of God's hukam which never ceases. All things in the unviverse are contstantly being recycled or changing in molecular structure.<br />
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===Naam | ਨਾਮ ===<br />
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Naam literally means, ''the Name''. A fuller definition of the word can only be found within the SGGS itself. Naam is God’s ''Word'', or the Divine Essence. Etymologically, the word has a striking resemblence with the Greek ''neumena'' or the Bright Essence as opposed to phenomena. Naam is not merely the ‘Name of God’ as is commonly believed; it symbolises the Being of God filling all Creation. Naam is also referred to as Sabad in the SGGS. <br />
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Where there was no creation, there was nothing in existence – no air, light, water, earth or space. God existed alone in deep meditation and self absorption. When God willed for the manifestations of his values, He created universes, worlds and all material and other living beings by uttering a single ''Word''. His ''Word'' is all pervasive and the sole source of all Creation; the ''Word'' created the universes and supports and sustains all things within them. The Sri Guru Granth Sahib further enlightens us that God’s Word turned into waves of light, rays of which are present in all creatures and all other parts of His creation. This is consistent with a fundamental principle of physics that sound vibrations, when increased several fold, change into waves of light.<br />
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This Essence / Naam / Sabad is formless, colourless, and featureless but, as said, is present in all creation. There is no plant, no creature, in what it is not. Being so, the Essence can’t be seen or visualised by the mind. We can see only the physical dimension of Reality in God’s Creation – mountains, plants, trees, creatures etc. Thus the Outer Shell of Reality holds us (the appearences delude us) and we cannot penetrate deeper to experience the all pervading Reality. The physical dimensions of Reality (the outer shell) is always in flux; it keeps changing. While birth, death, creation, destruction etc occur in the physical dimensions of creation, the Essence, being ''Sat'' (Sat-Naam) never changes, it transcends space and time.<br />
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As we cannot focus our mind or attention on God, who is Absolute, or even on Naam, the invisible Essence, the Name of God is the only medium available to us for approaching Him. When we recite God’s Name, and sing the Praises of God (Kirtan) we evoke within ourselves His Glories and Excellences. Thus, it is through the Name of God that we are able to think of Him, to remember Him. In other words, the Name of God is God Himself, adopted to our limited powers of perception and thought, adopted to the capacities of our body and mind. Because we are endowed with the capacity to utter and attentively listen, the continous recitation of and attentive listening to the Name of God focuses our mind on the object of invocation, resulting in a ceaseless rememberence of God (dhiaan). This Dhiaan, in turn, results in complete absorption of our conciousness on the thought of God, who responds to our earnest invocation and reveals Himself in our inner being. <br />
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The revelation of the Essence of Reality within us is the revelation of Naam. When the revelation of Naam occurs within, the devotee sees His the Essence of God pervading throughout His Creation.<br />
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For Sikhs, the Name of God given, the [[Gurmantar]], is [[Waheguru]] (literally wondrous enlightener). The Gurmantar is given on Amrit Sanchar (initiation) by the Panj Pyare. The Initate is to repeatedly recite the Gurmantar, and to cherish it in the heart all the time – this is the essence of prayer and devotion to God.<br />
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In Gurbani, the word Gursabad or Sabad is synonymous with Gurmantar. Without ceaseless recitation of Gurmantar, Naam cannot be revealed. (insert quotes)<br />
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== Karta Purakh | ਕਰਤਾ ਪਰਖ ==<br />
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'''''The Creator'''''<br />
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''Karta'' translates literally as the Doer, the Creator. ''Purukh'' translates literally as man, husband, basically a male person.<br />
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In the Sankhya system of Hindu philosophy, ''Purusha'' (the Universal Spirit), eternal, indestructible, all pervasive, is without activity or attribute, and if it is left to ''Prakriti'' (primal nature), itself an uncaused cause, and an ultimate principle, to bring the phenomenal world into being.<br />
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The Sikh doctrine, however, while making use of the word, emphasizes Purusha being Himself and only Creator. As in Sufi and Vaishnavic lore, He is the only He, His creatures being females longing to go out and Unite with Him. <br />
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Dr.Santokh Singh says: God, the Supreme Being, Himself is the Creator (Kartaa), and being immanent in His Creation, is All Pervasive and fills all beings (Purakh). He is thus Omniscient, knowing each one's inner mind, and Omnipotent, doing everything everywhere - evoluting, sustaining, and involuting.<br />
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By stating God as the Creator, one may think that the Creator and His creation to be separate. When man sculpts an idol and the idol is completed, the sculptor and the sculpture are no longer one; they are separate. And the sculpture will remain long after the sculptor is dead. If the image fractures, the sculptor is not also broken, because the two are separate. There is no such distance between God and His creation.<br />
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What kind of relationship exists between God and His creation? It is like a dancer with his dance. When man dances can you separate him from his dance? Can he return home leaving the dance behind? If the dancer dies, so the dance dies with him. When the dance stops, he is no longer the dancer. They are united. This is why since ancient times, Hindus have looked upon God as the dancer, “Nataraj.” In this symbol the dancer and the dance are one. <br />
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The poet is no longer related to his poem, once it is finished. The sculptor is separated from his sculpture as soon as it is completed. A mother gives birth to a child, and they are separate; the father is always distinct from the child. But God is not distinct from His creation; He is contained in it. It would be more accurate to say: the Creator is the creation, or the creator is nothing but creativity.<br />
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This is essentially the reason why Guru Nanak Dev ji says there is no need to renounce or run away from the world. Wherever you are, He is. Guru Nanak Dev ji gave birth to a unique religion in which the householder and sannyasin are one. He alone is entitled to call himself a Sikh who, being a householder is yet a sannyasin; who, being a sannyasin is still a householder. It is difficult to be a Sikh. It is easy to be a householder OR a sannyasin, but as a Sikh you are to be both. You have to remain in the house – but as if you’re not there, as if you are in the Himalayas. Keep running the shop, but maintain the remembrance of His name ever throbbing within; you can count your cash but take His name along with it.<br />
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A further point to note here is that the householder-sannyasin as exampled by Guru Nanak, and further emphasised by Guru Gobind Singh in terms of the Sant-Sipahi (Saint-Soldier), resulting in the formation of the Khalsa, is a formidible being because he cannot be corrupted. He who sits right in your world and yet is not of it can in no way be tempted. The Khalsa is spiritually rich, which cannot be taken from him and also he earns a living and so is not enamoured by the trappings of wealth.<br />
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== Nirbhao | ਨਿਰਭਉ ==<br />
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'''''Without Fear'''''<br />
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''Bhao'' translates as fear, and ''Nir'' translates as without. God is without fear: Origin of fear is possible only if there is another being besides Him. Fear always involves the other: if someone can take something away from you it destroys your security. But, as God is Absolute, Himself immanent in all His Creation, whom is He to be afraid of? A corollary to this attribute, stated positively, is that God is all Bliss.<br />
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== Nirvair | ਨਿਰਵੈਰ ==<br />
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'''''Without Hate'''''<br />
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''Vair'' translates as enmity, hostility and ''Nir'' is without. God is without rancour or enmity; As God is the Sole Supreme Being, Himself immanent and pervasive in His Creation, against whom is He to have rancour, enmity, hatred or ill-will? A corollary to this attribute, stated positively, is that God is all Love.<br />
He is above all fear and is free from all thoughts of enmity.<br />
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== Akaal Moorat | ਅਕਾਲ ਮੂਰਤਿ ==<br />
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'''''Being Beyond Time'''''<br />
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''Akaal'' translates as 'not subject to time or death' and ''Moorat'' translates as form, shape, image. God is a Being beyond time: An Eternal, Indestructible Entity. <br />
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Time means change. We are aware of time because we are surrounded by change: the sun rises and it is morning, then it is afternoon and then evening; first there is the infant, then the youth, then the old man; a healthy man becomes ill, an ill person healthy; a rich man becomes a pauper, a pauper becomes a king. For God there is no time because He is eternal, perpetual, immortal. He is forever. For Him nothing is changing; everthing is static. Change is the experience of sightless eyes that do not see things in their full perspective. If we could see things from the furthest vantage point all change drops away, and then time stops; it ceases to exist. For God all things are as they are; nothing changes, everything is static.<br />
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== Ajoonee | ਅਜੂਨੀ ==<br />
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'''''Unborn / Not-incarnated'''''<br />
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''Joon'' is a feminine noun and translates as 'birth, existence', the ''A-'' suggests 'Beyond'.<br />
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God is Unborn, Uncreated, Beyond Incarnation: He Himself, being the Primal Being, no being prior to Him can be conceived.<br />
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Sikhism rejects out of hand the theory of incarnation of God. The Guru-Saint thus is not God-incarnate, even though he has all the attributes of a living, human God and so identified with Him, as is his Word the (disembodied) embodiment of the Gur through which he reveals his God-nature.<br />
<br />
== Saibhan | ਸੈਭੰ ==<br />
<br />
'''''Self-existent'''''<br />
<br />
''Saibhan'' is derived from the Sanskrit ''swayambhu'' and as stated above, is translated as self-existent. The meaning of self-existent is that He is self-creating, He exists by Himself and has no support except His own; He is self-begotten and has no origin.<br />
<br />
== Gur Prasaad | ਗਰ ਪਰਸਾਦਿ ==<br />
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'''''By the favour of the Guru'''''<br />
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''Gur'' stands for Guru: Master, Spiritual Teacher, Guide. ''Prasad'' translates as favour, grace; thus He is attained by the Grace of the Enlightener.<br />
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The above translation is that which is given by the majority of Sikhs. Both Macauliffe and Dr.Gopal Singh have suggested that the Mool Mantar was intended as epithets of God - Macauliffe suggest the phrase to mean, "the great and bountiful."<br />
<br />
Guru Nanak Dev ji had no human Guru; his Guru was God. It was during the spiritual supremacy of his successors the favour of the Guru was invoked, and deemed indispensible for deliverance. Moreover, suggests Macauliffe, though ''Gur Prasad'' does sometimes in the Guru Granth Sahib means the Guru's favour, it more often expressed by ''Guru Parsadi''. <br />
<br />
Dr.Gopal Singh says that "...many Sikh and European translators have joined the word ''Gur'' and ''Prasad'' together to suggest: "By favour (or Grace) of the Guru (is He dwelt upon)". But here Guru Nanak is giving, in monosyllables, the attributes of God. The Guru here, therefore, is Guru-in-God whose Grace is invoked. As such ''Guru'' can only be rendered as "Enlightener" which is also its literal meaning in Sanskrit."<br />
<br />
=References=<br />
* {{Book reference | Author=Macauliffe, M.A | Title=The Sikh Religion: Its Gurus Sacred Writings and Authors| Publisher=Low Price Publications | Year=1909 | ID=ISBN 8175361328}}<br />
* {{Book reference | Author=Shackle, C | Title=A Guru Nanak Glossary| Publisher=School of Oriental and African Studies| Year=1981 | ID=ISBN 07286002431}}<br />
* {{Book reference | Author=Singh, Dalip | Title=Sikhism in the Words of the Guru| Publisher=Lok Sahit Prakashan | Year=1999| ID=ISBN B0000CPD3S}}<br />
* {{Book reference | Author=Singh, Dr.Gopal | Title=Guru-Granth Sahib Vol.1| Publisher=Taplinger Publishing Co.| Year=1962 | ID=ISBN }}<br />
* {{Book reference | Author=Singh, Dr.Santokh | Title=English Transliteration and Interpretation of Nitnaym Baanees, Sikh Prayers for English Speaking Sikh Youth| Publisher=Sikh Resource Centre | Year=1990| ID=ISBN 1895471087}}<br />
* {{Book reference | Author=Osho | Title=The True Name, Vol.1 : Discourses on Japji Sahib of Guru Nanak Dev| Publisher=New Age International(P) Ltd| Year=1994 | ID=ISBN 8122406068}}<br />
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= External Links =<br />
<br />
==Audio Links==<br />
*[http://en.wikipedia.org/upload/f/f8/JapjiSahib.mp3 JapjiSahib.mp3 - Download 1.826M or Play 15.34 min]<br />
*[http://www.sikhnet.com/Sikhnet/Music.nsf/0/3d08ba69786458498725695b007bc843?OpenDocument Audio of Japji Sahib]<br />
*[http://allaboutsikhs.com/prayers/jupji/ Audio & Written Display from AllaboutSikhs.com]<br />
<br />
<br />
==Other Links==<br />
<br />
*To see the holy book in it original text follow this link: [http://www.gurbani.net/religion/philosophyofsikhism/Banis/japuji/japujisahib2a.php Gurbani.net]<br />
<br />
* To see the holy book in it original text with translation follow this link: [http://www.sikhitothemax.com/page.asp?SourceID=G&pageno=1 Sikhi to the Max]<br />
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* [http://www.punjabonline.com/sikhism/japtr_fr.html Japji Sahib Original, English Transliteration, Punjabi & English Translation]<br />
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* [http://www.sikhs.org/japji/japji.htm Japji Sahib Original, English Translation and Transliteration]]<br />
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* [http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=1 Gurbani by SriGranth.com]<br />
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* [http://www.sikhnet.com/s/ReadBanisOnline Read Jap Ji Sahib Online]<br />
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[[Category:Glossary of Sikh Terms]] [[category:Bani]]</div>Harsimiritkaurhttps://www.sikhiwiki.org/index.php?title=Vegetarianism&diff=3350Vegetarianism2005-05-25T08:02:31Z<p>Harsimiritkaur: </p>
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<div>'''''Article by Bhai Manmohan Singh Ji:'''''<br />
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The controversy in the Khalsa Panth over being a vegetarian or non-vegetarian arose due to the difference in the interpretation of the word [[Kuthha]] - one of the four primary taboos or Cardinal Sins for the Sikhs. Before going into the depth of what "[[Kuthha]]" really means, it is imperative to consider the real importance of these taboos in Sikhism. It is an undisputed fact that any Sikh who commits any one of these four taboos becomes an apostate. That means he is no longer a Sikh, i.e., he is automatically dc-linked and ex-communicated from the Khalsa Brotherhood, even though he may be considered a Sikh by society. As a natural corollary, he loses the Grace of the Satguru without which no progress can be made in achieving the Bliss of Naam-Simran. The four great taboos prescribed for the Sikhs are, thus, of fundamental importance. <br />
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Being of such fundamental importance, the four taboos cannot, obviously, be based upon any temporary contingency of the prevailing circumstances. They must have their own solid basis and foundation, and must be conducive to spiritual upliftment through Naam-Simran, which occupies the pivotal position in the whole edifice of Sikhism. Otherwise, they will lose their applicability in the changed circumstances, especially when their role in the spiritual progress is doubtful or even negative. It is explicit in Gurbani that the principles of Gurmat are unchangeable and of permanent standing: <br />
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Guru Nanak discouraged hypocrital Pandits who condemned people because they ate meat, as learned from Malar M 1 (Ung 1289-1290)"The fool argues about flesh and meat but they know nothing about meditation and spiritual wisdom." <br />
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'''Gurmat Mat Achal Hal Chalaey Na Sakey Koey'''. (pg. 548)<br />
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The Instruction of the Guru is Unshakable. None can change it. <br />
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Obviously, therefore, these four basic taboos formulated by the Tenth Guru must have their own solid base which would stand the stress of all times. <br />
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The word [[Kuthha]] is generally taken to mean [[Halaal]] meat i.e. "Meat obtained by the Muslim method of slaying the animal, slowly severing the main blood artery of the throat of the animal, while reciting religious formulae, the main object of slaughtering in this manner being a sacrifice to God to expiate the sins of the slaughterer and its flesh as food being only a secondary object..."12 The [[Jhatka]] method has been described as killing the animal "...with one stroke of the weapon without exciting fear glands secreting poisons into its bloodstream and without causing harmful psychic waves to emanate from the animal's mind..."12 <br />
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The origin and basis of [[Halaal]] method of slaying animals by Muslims may have been sacrificial. However, by the time of the Sikh Gurus, it had just become a "Muslim method" without any consideration of its sacrificial origin. In fact, a separate class of professionals, called butchers, had emerged with the sole purpose of slaying the animals in this way. Thus, through the employment of butchers, the original idea of slaughtering the animal as a "sacrifice to God to expiate the sins of the slaughterer" had ceased to exist. The original practice had become professionalized and commercialized and remains so even now. So, according to the generally prevailing idea as advocated by many Sikh scholars, the main reason for imposing this taboo of not eating Halaal meat is not that it is sacrificial or even religious. Rather this taboo had been imposed primarily to liberate the Sikhs from mental slavery of the then rulers of the Muslim faith who had banned by law the slaying of animals by any method other than [[Halaal]]. If this interpretation is accepted, then the following points arise: <br />
<br />
With the changed times now, when there is no longer such coercion from any quarter, there should be no need for continuing this taboo in the list of the four taboos because the reason for the imposition of this taboo no longer exists. <br />
<br />
It also implies that the four taboos which, have been declared hy Satguru himself as basic and of fundamental importance, may not necessarily be conducive to spiritual enhancement of the soul through Naam-Simran; their objective being merely to create a spirit of moral, and, according to some, physical strength to face the unjust and tyrannic rule of the then rulers. Obviously, this cannot be the situation as the main and the only objective of the Satguru was and is to implant the Holy Naam firmly in the minds of the Sikhs through Holy [[Amrit]] ([[Khande-Ki-Pahul]]). One cannot imagine the All knowing Satguru imposing a taboo of such basic importance which has no relationship with, or which does not help his Sikhs in the achievement of the Spiritual Bliss. <br />
<br />
If we accept this position of a taboo being imposed only to serve the conditions prevailing at a particular time, then we provide a pretext to the so-called Modern Sikhs who consider that the keeping of Keshas is no longer necessary in the changed times. They also contend that Kirpan is now of little significance in this atomic age. They openly assert that religion must change with the changing times. The spirit of Sikhism, according to them, lies only within the Sikhs and it has nothing to do with the outward appearance or baanaa. They further contend that the then prevailing circumstances made the necessity of keeping Sikhs unique and easily distinguishable. In the changed circumstances that necessity no longer exists. Thus, accepting the above background of the Kuthha will lead to total destruction of the edifice of Sikhism. <br />
<br />
Moreover, how would we classify fish? Is it [[Halaal]] or [[Jhatka]]? <br />
<br />
Meat-eating Sikh brethren advocate that the only touchstone to be used in deciding whether meat should be eaten or refrained from, is whether it creates trouble in the body and fills the mind with evil. If there is no such ill effect then there is no harm in eating it. In the support of this contention, they cite the following couplet from Gurbani: <br />
<br />
<br />
'''Baba Hore Khanna Khushi Khuaar''' <br />
'''Jit Khaadey Tan Peeriay, Man Meh Chaleh Vikaar.''' (pg. 196) <br />
<br />
0 Baba! All other foods (except the Naam)<br />
create trouble in the body and fill the mind with evil. <br />
<br />
<br />
Evidently the foregoing couplet is a mis-quotation in this context because herein Guru Sahib is comparing all material foods with the Divine Food (i.e. Naam-Simran) and is decrying the former. The word HORE is very crucial in this couplet. It does not mean ANY food but any OTHER food, i.e., any food other than NAAM. In the absence of the Divine Food (Naam), all material foods will sicken the body as well as the soul. The very idea of eating meat fills the mind with evil making it aggressive and a partner in taking the life of an innocent creature. For this very reason, almost all of the well-known spiritually enlightened Gursikhs of the past and present have been and are shunning meat and allied non-vegetarian foods. Such foods are not conducive to spiritual development and Naam-Simran and, therefore, the all-knowing Satguuu could not approve them. <br />
<br />
In two Hukam Naamaas of Sri Guru Hargobind Sahib (Appendix C), there are clear cut instructions prohibiting the eating of meat, fish, etc. The actual words used are "Maas machhi de nerrey nahin jawnaa." When Guru Nanak in his sixth form prohibits Sikhs from eating flesh in such a strong language, how can he, in his tenth form, issue instructions absolutely contrary to and in negation of his own earlier instructions? <br />
<br />
[[Mohsin Fani]] (1615-70), the well known historian and a contemporary of Sri Guru Hargobind Sahib, writes in his work [[DABISTAN-E-MAZAHIB]] as follows: <br />
<br />
"Having prohibited his disciples to drink wine and eat pork, he (Nanak) himself abstained from eating flesh and ordered not to hurt any living being. After him this precept was neglected by his followers; but Arjun Mal, one of the substitutes of his Faith, renewed the prohibition to eat flesh and said: This has not been approved by Nanak."13 <br />
<br />
What clear cut evidence against eating flesh and drinking wine in Sikhism! <br />
<br />
viii. Sahib Sri Guru Gobind Singh ii's "UPDESH" to Bhai Daya Singh ji which is mentioned in "SUDHARAM MARAG GRANTH", and also found written in some old handwritten volumes of Sri Guru Granth Sahib: <br />
<br />
"One who does not: <br />
<br />
Steal <br />
Commit adultery <br />
Slander anyone <br />
Gamble <br />
Eat meat or drink wine <br />
will be liberated in this very life (i.e. Jeewan Mukt)".14 <br />
<br />
It is also asserted that bravery is connected with eating animal flesh. The assertion is baseless. In fact, bravery is not connected with brute body force. Real bravery comes out of the spirit of sacrifice for the Truth and arises from the state of mind. The very prevalent words Charhdi Kala among the Sikhs refer to the Charhdi Kala of the spirit. The Sikh history is full of such instances where Sikhs who were hungry for days together defeated the tyrant Mughal forces whose meat eating habits were legendary. <br />
<br />
There is no difference m either taste or nutritive content of meat obtained through Jhatka or Halaal methods. Meat remains meat, whatever may be the method of slaying the animal. It is a mockery of the august and everlasting holy fundamental principles of Gurmat to attach such a fundamental importance to meat obtained from a particular method of slaying the animal, that its eating by a Sikh makes him an apostate, and that obtained from another method of slaying becomes fully acceptable. Either meat is allowed or is prohibited totally. There can be no mid-way. It is rather strange that many 'modern' and 'intellectual' Sikhs, who are often questioning the rationale of such edicts as keeping of [[Kirpan]] or [[Keshas]] and even the particular type of [[Kachhehra]], generally do not question the rationale of [[Jhatka]] and [[Halaal]] distinction in respect of meat. Obviously, it is the generally preferred taste of the tongue that keeps them mum on this issue. <br />
<br />
These are only a few of the inconsistencies and contradictions in accepting the interpretation of [[Kuthha]] to mean [[Halaal]] type of meat. <br />
<br />
Now let us consider as to what is the true meaning of the word [[Kuthha]]. EtymologicalIy, the word "[[Kuthha]]" (killed) is a past participle which has been derived from the root "Kohna" which means to slay or kill. This word does not mean to slay slowly or according to the Muslim method. In fact, to my knowledge, this word has never been used in the Muslim literature or in their general language to refer to "Halaal" meat. There are a number of similarly derived words, e.g. "Muthha," "Dhatthha," etc. Thus, the word "[[Kuthha]]" literally means meat obtained by killing animals with any sharp weapon irrespective of whether any holy hymns are read at that time or not. In fact, reading of any holy hymns on this most cruel and heartless moment, is itself a highly sacrilegious act. For instance, if one accepts a bribe or commits a theft while reciting holy hymns and then claims that because of his having read holy hymns during that act it no longer remains a crime, is only befooling himself. <br />
<br />
Now consider this from another angle. For Halaal meat, the animal is killed while reciting Qalima - the holy Mantra of the Muslims praising God in Arabic language. For obtaining [[Jhatka]] meat, they say Sat Sri Akal, which is also praise of God but in Punjabi language. Meat obtained while reciting praise of God in Arabic language is Halaal (sacred) for a Muslim and is Haraam (unsacred) for a Sikh. Likewise meat obtained while reciting praise of God in Punjabi language is Halaal (sacred) for a Sikh and Haraam (unsacred) for a Muslim. By implication, meat being the common factor in both cases, Qalima is Haraam for a Sikh and Sat Sri Akal is Haraam for a Muslim. If both Qalima and [[Sat Sri Akal]] are praises of God in different languages, neither of them is Haraam. In fact, Haraam is the selfish trend of the mind of the meat eaters. <br />
<br />
S. [[Kapur Singh]] rightly points out "Sikhism is not a religion of confusion and tomfoolery.'115 The Sikh Way of Life is based upon the highest principle of Divinity -with the ultimate goal of merging one's soul (Atma) with the Ultimate Soul (Param-Atma). <br />
<br />
In Gurbani the word "[[Kuthha]]" as well as "Kohna" have been used at a number of places in this sense: <br />
<br />
<br />
'''Paap Karendar Sarpar Muthey.'''<br />
'''Ajraeel Pharrey Phar KUTHHEY.''' (pg. 1019) <br />
<br />
The sinner will certainly be ruined or destroyed. <br />
The angel of death will seize and kill them. <br />
<br />
<br />
(Here the word "kuthhey" means simply killing, not killing by Halaal) <br />
<br />
'''Bed Parhey Mukh Mitthee Baani'''<br />
'''Jeeaan KUHAT Na Sangey Paraanee.''' (pg. 201)<br />
<br />
He (Pandit) recites the Vedas very sweetly, but he does not hesitate to kill life. <br />
<br />
<br />
'''Abhakhya Ka KUIHHA Bakra Khanaa''' <br />
'''Choukay Upar Kisey Na Jaanaa.''' (pg. 472)<br />
<br />
They eat the meat obtained while uttering the unspeakable word (referring to Qalima of the Muslims which the Hindus considered as unspeakable) and allow none to enter their kitchen square.<br />
<br />
<br />
The supporters of the word [[Kuthha]] to mean [[Halaal]] meat very often bank upon the above cited couplet to support their contention. They ascribe it to mean the meat obtained by slaying goats while uttering Qalima, which is the Muslim way of slaughtering animals. If the word Kutliha were to mean Halaal meat, the use of the word abhakhya is superfluous. The sentence should have been simply Kuthha Khaanaa to mean the eating of the Halaal meat. The very fact that the word Kuthha has been qualified with the adjective abhakhya kaa means that Kuthha refers to simple meat of the killed animal, irrespective of the method of slaying the animal; and while qualifying meat to mean Halaal, the words abhakhya kaa had to be particularly prefixed to convey that sense. Almost all the renowned commentators and translators of Sri Guru Granth Sahib, e.g., Bhai Sahib [[Vir Singh]], Professor [[Sahib Singh]], S. [[Manmohan Singh]], etc., have interpreted this couplet in this way.<br />
<br />
It is thus clear that the word Kuthha means simply meat of the killed animal and does not go into the detail of how the animal is killed. Like so many other adulterations committed by the anti-Sikhs in Gurmat Rahit Maryada, this interpretation of the word Kuthha to mean Halaal meat has also been initiated and popularized by those very anti?Sikhs, in their efforts to destroy the roots of the new faith in order to decrease its efficacy and create doubts and dissensions in the Panth. Our brothers have unconsciously fallen in their trap.<br />
<br />
The only hymn in the whole of Sri Guru Granth Sahib that is specifically cited in support of eating meat is the hymn of Sahib Sri Guru Nanak Dev Ji in the Var of [[Raag Malaar]] on pages 1289-90 beginning with the couplet:<br />
<br />
<br />
'''Maas Maas Kar Moorakh Jhaghrrey.''' <br />
'''Gian dhian Nahin Jaaney.''' <br />
'''Kaun Maas Kaun Saag Kahaavey''' <br />
'''Kis Mah Paap Samaaney.''' (pg. 1289-1290) <br />
<br />
<br />
Only the fool quarrels over the question of eating or not eating of the meat. He does not have the True Wisdom. Without True Wisdom or Meditation, he harps on which is flesh and which is not flesh and which food is sinful and which is not.<br />
<br />
<br />
A deeper study of the whole hymn brings out:<br />
<br />
Herein, Guru Sahib is addressing a Vaishnav Pandit who believes that he can achieve his spiritual goal only by avoiding meat as food and not trying to obtain the true wisdom through meditation. He has stressed that only avoiding meat will not lead one to the achievement of Spiritual Bliss if one does not do Naam-Simran. This equally applies to all, including non-meat-eating Sikhs. <br />
<br />
It relates to the flesh or meat in general and not to any particular type of flesh - whether prepared by Halaal or Jhatka method. The Sikh supporters of flesh eating do not accept at all the intake of all types of meat, but according to them, only Jhatka meat is permissible and Halaal is totally prohibited. In other words, what does the term "Kuthha" denote? <br />
<br />
The flesh of the mother's womb wherein the human body is born, the flesh of the mother's breasts which feed the infant, the flesh of the tongue, ears, mouth, etc., used for perception of various senses of the body, the flesh in the form of wife and off-springs referred to in the Shabad, is flesh no doubt and one cannot escape it, but is it the flesh to be eaten as food by the humans? Does the love for this type of flesh involve any cruelty or slaughter of living bodies? Obviously, the Shabad has a deeper meaning telling Vaishnav pandits that merely escaping from the flesh does not take one anywhere. Nor can anyone get rid of the flesh (i.e., attainment of salvation from the cycle of birth and death) by his own futile efforts without the Grace of the True Guru. <br />
<br />
One very well known Sikh writer, in his book on Sri Guru Nanak Dcv Ji's life16, while claiming that the above hymn supports meat eating, recommends that those Sikhs who seek spiritual bliss through Naam Simran should shun it! Well, devoid of Naam Slmran Sikhism is reduced to naught. <br />
<br />
At this point it would be worth mentioning two well known anecdotes from the life of Sahib Sri Guru Nanak Dev Ji in this respect:<br />
<br />
During his visit to Lahore, Sri Guru Nanak Dev Ji happened to stay in the neighborhood of a big slaughter house. In the ambrosial hours of the early morning, he heard loud shrills and cries of the animals being butchered there. Then, in the daytime, he saw the population addicted to vices connected with meat, wine and women. He was so moved by this sight that he exclaimed: <br />
<br />
'''Lahore shahar zahar kahar sawa pahar.''' (pg. 1412)<br />
<br />
God's curse is upon the city of Lahore for a quarter of the day. <br />
<br />
<br />
Duni Chand was holding a grand annual feast to feed the Brahmins in celebration of Saraadh ceremony for the peace of his departed father's soul. Sri Guru Nanak Dcv Ji told him that his father had taken the body of a wolf and was starving on the nearby river bank at that time. Duni Chand immediately went there and saw the starving wolf. On seeing his son, the wolf died and thus spoke to him from his Astral or luminous body: <br />
<br />
"In human body when I was nearing death, I smelt the flavor of meat being cooked in the neighboring house and felt an ardent desire for it. I died in the same state of mind. That is why I was given the body of a wolf so that I could fulfill my last desire in human life."17<br />
<br />
Gurbani also says:<br />
<br />
'''Jit Laago Man Baasna, Ant Saaee PragtaanL''' (pg. 267) <br />
<br />
The desire to which the mind is attached, becomes manifest in the end.<br />
<br />
<br />
This brings out clearly the thinking of Sahib Sri Guru Nanak Dcv Ji in this respect.<br />
<br />
Sri Guru Granth Sahib prohibits eating of animal flesh in clearcut and unambiguous language in a number of places:<br />
<br />
<br />
'''Jee Badhoh So Dharam Kar ThaapohAdharam Kaho Kat Bhai.''' <br />
'''Aapas Ko Munwar Kar Thaapoh, Kaa Ko Kaho Kasaaee.''' (pg. 1103)<br />
<br />
You kill animals and call it religion (Rahit); then what indeed is irreligion (Kurahit)? Even then you consider yourself as a sage of sages; then whom to call a butcher?<br />
<br />
<br />
'''Bed Kateb Kaho Mat Jhoothhay, Jhoothhaa Jo Na Bichaarey.''' <br />
'''Jo Sabh Meh Ek Khudal Kahat Ho,To Kio Murghi Maarey.''' (pg. 1350)<br />
<br />
Do not call various religious texts false. False is one who gives no thought to their contents. If you consider God is in all, then why you slaughter the chicken (i.e., life?)<br />
<br />
<br />
'''Rojaa Dharey, Manaavey Mlah, Svaadat Jee Sanghaarey.''' <br />
'''Aapaa Dekh Avar Nahin Dekhey,Kaahey Kow Jhakh Maarey.''' (pg. 1375)<br />
<br />
You keep fasts (i.e., religious acts) to appease God. At the same time you slay life for your relish. This utter selfishness is nothing but empty or nonsensical talk. <br />
<br />
<br />
'''Kabir Jee Jo Maareh Jor Kar,Kaahtey Heh Ju Halaal.''' <br />
'''Daftar Daee Jab Kaadh Hal, Hoegaa Kaun Havaal'''(pg. 1375)<br />
<br />
Whosoever slays life by force and call it sanctified; What will be his fate when he will be called to account for it in His Court? <br />
<br />
<br />
'''Kabir Bhaang, Machhli Surapaan Jo Jo Praanee Khahey.''' <br />
'''Tirath, Barat, Nem Kiaye Te Sabhay Rasaatal Jahey.''' (pg. 1376)<br />
<br />
Whosoever eats flesh, fish, etc. and takes wine and hemp, all his religious acts will go to waste.<br />
<br />
<br />
'''Kabir Khoob Khaana Khichri, Ja Meh Amrit Lon.''' <br />
'''Heraa Rotee Kaamey Galaa Kataavey Kon.('''pg. 1374) <br />
<br />
Blessed is the simple food of rice mixed with salt; Who would risk his head to be slain hereafter, for the meat one eats here?<br />
<br />
<br />
It is thus clear from the foregoing that the word [[Kuthha]] used in the Sikh Code of Conduct does not refer to [[Halaal]] or sacrificial meat at all' but refers to meat and allied products as a whole. It means simply to slay or cut the animal -whatever may be the method used for the purpose. The use of the word in the same sense at a number of places in Gurbani brings out this point beyond any shadow of a doubt. Accordingly, eating flesh in general (and not only Halaal) is totally prohibited for the Sikhs and is one of the four Cardinal Sins enunciated in the Sikh Code of Conduct.<br />
<br />
It is a great travesty of the factual position to assert that, "In the Sikh Doctrine, therefore, there is no religious injunction for or against meat eating; it is a matter of individual choice and discretion, a most sensible principle."18<br />
<br />
All the Rahits (Do's) and Kurahits (Don'ts or taboos) are of fundamental importance in Sikhism. These are a pre-condition for one's being accepted for baptism or taking of Amrit which means nothing but Naam: <br />
<br />
'''Amrit Naam Parmesar Tera Jo Simray So Jeevey.''' (pg. 616)<br />
<br />
O God; Amrit is nothing but your Naam and he alone lives who meditates or contemplates on it.<br />
<br />
<br />
'''Amrit Har Har Naam Hay Meri Jindareeay''' <br />
'''Ainrit Gunnat Paaey Ram.''' (pg. 538)<br />
<br />
The Naam Divine is Amrit; and is obtained through the Guru's Instruction. <br />
<br />
<br />
This very fact shows that all these commandments have definite spiritual import and thus are of intrinsic value. None of these, therefore, can be left to an individual's discretion.<br />
<br />
Besides propagating this misinterpretation of the word Kuthha and encouraging the Sikhs in general to eat meat, the same people have gone to the extent of giving the very respectable name of Mahaan Prasad to this absolutely proscribed and profane food. This has been done to mislead the general unsuspecting, simple and innocent Sikh masses in a very subtle way. It is a pity that many of us have fallen prey to this mischievous game, and have even started propagating this misinterpretation.<br />
<br />
In the old Sikh literature, the word Mahaan Prasad has been used to denote the most sacred and sanctified food which is now commonly known as Karrah Prasad. Bhai Sahib Bhai Gurdas Ji has used this terminology a number of times in his works 19, and all the commentators of his works, including those of Shromani Gurdwara Parbandhak Committee (S.G.P.C.), have accepted this interpretation. Karrah Prasad has a very sacred and distinct place in Sikh tradition and practice, and has, therefore, been very aptly and correctly referred to as Mahaan Prasad.<br />
<br />
<br />
<br />
1.Maulvi Karim Bakhsh later became well known as Sant Lakhbir Singh. <br />
<br />
2.Autobiography of Bhai Sahib Randhir Siugh. pg. 51. <br />
<br />
3.Ibid pg. 60-61. <br />
<br />
4.Ibid pg. XXVI - Dr. Trilochan Singh's Introductory Thesis. <br />
<br />
5.Gandhi, M.K. Story of My Experiments with Truth. pg. 41-5.4. <br />
<br />
6.Autobiography. pg. XXXVIII <br />
<br />
7.Bhai Balbir Singh retired as Executive Engineer. He has five children and is now settled in Ludhiana. Bibi Daler Kaur was married to S. Mohinder Singh and has one son. <br />
<br />
8.Autobiography. pg. 436. <br />
<br />
9.Singh, Prof. Harbans. Sikh Review, July 1978. pg. 44. <br />
<br />
10.Singh, Trilochan. Sikh Review, July 1978. pg. 23. <br />
<br />
11.Autobiography. pg. LXV. <br />
<br />
12.Singh, S. Kapur. Parasharprasna or Baisakhi of Guru Gobind Singh. pg. 69-70. <br />
<br />
13.Banerjee, Indu Bhushan. Evolution of the Khalsa, Volume 1. pg. 79. <br />
<br />
14.Khalsa Rahit Maryada (Sura Publication). pg. 85. <br />
<br />
15.Singh, S. Kapur. Sikh Review, July 1978. pg.51. <br />
<br />
16.Singh, Gyani Udham. Guru Nanak Jiwan - 1k Nawee Khoj. pg. 242. <br />
<br />
17.Ibid. pg. 240. <br />
<br />
18.Singh, S. Kapur. Sikh Review, July 1978. pg. 52. <br />
<br />
19.Bhai Gurdas ii - Var 20, Pauri 10 and Kabit Swayey No.124 & 309. <br />
<br />
[[Category:Lifestyle and Technology]]<br />
........</div>Harsimiritkaurhttps://www.sikhiwiki.org/index.php?title=Vegetarianism&diff=3346Vegetarianism2005-05-25T07:36:06Z<p>Harsimiritkaur: </p>
<hr />
<div>'''''Article by Bhai Manmohan Singh Ji:'''''<br />
<br />
The controversy in the Khalsa Panth over being a vegetarian or non-vegetarian arose due to the difference in the interpretation of the word [[Kuthha]] - one of the four primary taboos or Cardinal Sins for the Sikhs. Before going into the depth of what "[[Kuthha]]" really means, it is imperative to consider the real importance of these taboos in Sikhism. It is an undisputed fact that any Sikh who commits any one of these four taboos becomes an apostate. That means he is no longer a Sikh, i.e., he is automatically dc-linked and ex-communicated from the Khalsa Brotherhood, even though he may be considered a Sikh by society. As a natural corollary, he loses the Grace of the Satguru without which no progress can be made in achieving the Bliss of Naam-Simran. The four great taboos prescribed for the Sikhs are, thus, of fundamental importance. <br />
<br />
Being of such fundamental importance, the four taboos cannot, obviously, be based upon any temporary contingency of the prevailing circumstances. They must have their own solid basis and foundation, and must be conducive to spiritual upliftment through Naam-Simran, which occupies the pivotal position in the whole edifice of Sikhism. Otherwise, they will lose their applicability in the changed circumstances, especially when their role in the spiritual progress is doubtful or even negative. It is explicit in Gurbani that the principles of Gurmat are unchangeable and of permanent standing: <br />
<br />
Guru Nanak discouraged hypocrital Pandits who condemned people because they ate meat, as learned from Malar M 1 (Ung 1289-1290)"The fool argues about flesh and meat but they know nothing about meditation and spiritual wisdom." Guru Nanak taught that <br />
<br />
'''Gurmat Mat Achal Hal Chalaey Na Sakey Koey'''. (pg. 548)<br />
<br />
The Instruction of the Guru is Unshakable. None can change it. <br />
<br />
<br />
Obviously, therefore, these four basic taboos formulated by the Tenth Guru must have their own solid base which would stand the stress of all times. <br />
<br />
The word [[Kuthha]] is generally taken to mean [[Halaal]] meat i.e. "Meat obtained by the Muslim method of slaying the animal, slowly severing the main blood artery of the throat of the animal, while reciting religious formulae, the main object of slaughtering in this manner being a sacrifice to God to expiate the sins of the slaughterer and its flesh as food being only a secondary object..."12 The [[Jhatka]] method has been described as killing the animal "...with one stroke of the weapon without exciting fear glands secreting poisons into its bloodstream and without causing harmful psychic waves to emanate from the animal's mind..."12 <br />
<br />
The origin and basis of [[Halaal]] method of slaying animals by Muslims may have been sacrificial. However, by the time of the Sikh Gurus, it had just become a "Muslim method" without any consideration of its sacrificial origin. In fact, a separate class of professionals, called butchers, had emerged with the sole purpose of slaying the animals in this way. Thus, through the employment of butchers, the original idea of slaughtering the animal as a "sacrifice to God to expiate the sins of the slaughterer" had ceased to exist. The original practice had become professionalized and commercialized and remains so even now. So, according to the generally prevailing idea as advocated by many Sikh scholars, the main reason for imposing this taboo of not eating Halaal meat is not that it is sacrificial or even religious. Rather this taboo had been imposed primarily to liberate the Sikhs from mental slavery of the then rulers of the Muslim faith who had banned by law the slaying of animals by any method other than [[Halaal]]. If this interpretation is accepted, then the following points arise: <br />
<br />
With the changed times now, when there is no longer such coercion from any quarter, there should be no need for continuing this taboo in the list of the four taboos because the reason for the imposition of this taboo no longer exists. <br />
<br />
It also implies that the four taboos which, have been declared hy Satguru himself as basic and of fundamental importance, may not necessarily be conducive to spiritual enhancement of the soul through Naam-Simran; their objective being merely to create a spirit of moral, and, according to some, physical strength to face the unjust and tyrannic rule of the then rulers. Obviously, this cannot be the situation as the main and the only objective of the Satguru was and is to implant the Holy Naam firmly in the minds of the Sikhs through Holy [[Amrit]] ([[Khande-Ki-Pahul]]). One cannot imagine the All knowing Satguru imposing a taboo of such basic importance which has no relationship with, or which does not help his Sikhs in the achievement of the Spiritual Bliss. <br />
<br />
If we accept this position of a taboo being imposed only to serve the conditions prevailing at a particular time, then we provide a pretext to the so-called Modern Sikhs who consider that the keeping of Keshas is no longer necessary in the changed times. They also contend that Kirpan is now of little significance in this atomic age. They openly assert that religion must change with the changing times. The spirit of Sikhism, according to them, lies only within the Sikhs and it has nothing to do with the outward appearance or baanaa. They further contend that the then prevailing circumstances made the necessity of keeping Sikhs unique and easily distinguishable. In the changed circumstances that necessity no longer exists. Thus, accepting the above background of the Kuthha will lead to total destruction of the edifice of Sikhism. <br />
<br />
Moreover, how would we classify fish? Is it [[Halaal]] or [[Jhatka]]? <br />
<br />
Meat-eating Sikh brethren advocate that the only touchstone to be used in deciding whether meat should be eaten or refrained from, is whether it creates trouble in the body and fills the mind with evil. If there is no such ill effect then there is no harm in eating it. In the support of this contention, they cite the following couplet from Gurbani: <br />
<br />
<br />
'''Baba Hore Khanna Khushi Khuaar''' <br />
'''Jit Khaadey Tan Peeriay, Man Meh Chaleh Vikaar.''' (pg. 196) <br />
<br />
0 Baba! All other foods (except the Naam)<br />
create trouble in the body and fill the mind with evil. <br />
<br />
<br />
Evidently the foregoing couplet is a mis-quotation in this context because herein Guru Sahib is comparing all material foods with the Divine Food (i.e. Naam-Simran) and is decrying the former. The word HORE is very crucial in this couplet. It does not mean ANY food but any OTHER food, i.e., any food other than NAAM. In the absence of the Divine Food (Naam), all material foods will sicken the body as well as the soul. The very idea of eating meat fills the mind with evil making it aggressive and a partner in taking the life of an innocent creature. For this very reason, almost all of the well-known spiritually enlightened Gursikhs of the past and present have been and are shunning meat and allied non-vegetarian foods. Such foods are not conducive to spiritual development and Naam-Simran and, therefore, the all-knowing Satguuu could not approve them. <br />
<br />
In two Hukam Naamaas of Sri Guru Hargobind Sahib (Appendix C), there are clear cut instructions prohibiting the eating of meat, fish, etc. The actual words used are "Maas machhi de nerrey nahin jawnaa." When Guru Nanak in his sixth form prohibits Sikhs from eating flesh in such a strong language, how can he, in his tenth form, issue instructions absolutely contrary to and in negation of his own earlier instructions? <br />
<br />
[[Mohsin Fani]] (1615-70), the well known historian and a contemporary of Sri Guru Hargobind Sahib, writes in his work [[DABISTAN-E-MAZAHIB]] as follows: <br />
<br />
"Having prohibited his disciples to drink wine and eat pork, he (Nanak) himself abstained from eating flesh and ordered not to hurt any living being. After him this precept was neglected by his followers; but Arjun Mal, one of the substitutes of his Faith, renewed the prohibition to eat flesh and said: This has not been approved by Nanak."13 <br />
<br />
What clear cut evidence against eating flesh and drinking wine in Sikhism! <br />
<br />
viii. Sahib Sri Guru Gobind Singh ii's "UPDESH" to Bhai Daya Singh ji which is mentioned in "SUDHARAM MARAG GRANTH", and also found written in some old handwritten volumes of Sri Guru Granth Sahib: <br />
<br />
"One who does not: <br />
<br />
Steal <br />
Commit adultery <br />
Slander anyone <br />
Gamble <br />
Eat meat or drink wine <br />
will be liberated in this very life (i.e. Jeewan Mukt)".14 <br />
<br />
It is also asserted that bravery is connected with eating animal flesh. The assertion is baseless. In fact, bravery is not connected with brute body force. Real bravery comes out of the spirit of sacrifice for the Truth and arises from the state of mind. The very prevalent words Charhdi Kala among the Sikhs refer to the Charhdi Kala of the spirit. The Sikh history is full of such instances where Sikhs who were hungry for days together defeated the tyrant Mughal forces whose meat eating habits were legendary. <br />
<br />
There is no difference m either taste or nutritive content of meat obtained through Jhatka or Halaal methods. Meat remains meat, whatever may be the method of slaying the animal. It is a mockery of the august and everlasting holy fundamental principles of Gurmat to attach such a fundamental importance to meat obtained from a particular method of slaying the animal, that its eating by a Sikh makes him an apostate, and that obtained from another method of slaying becomes fully acceptable. Either meat is allowed or is prohibited totally. There can be no mid-way. It is rather strange that many 'modern' and 'intellectual' Sikhs, who are often questioning the rationale of such edicts as keeping of [[Kirpan]] or [[Keshas]] and even the particular type of [[Kachhehra]], generally do not question the rationale of [[Jhatka]] and [[Halaal]] distinction in respect of meat. Obviously, it is the generally preferred taste of the tongue that keeps them mum on this issue. <br />
<br />
These are only a few of the inconsistencies and contradictions in accepting the interpretation of [[Kuthha]] to mean [[Halaal]] type of meat. <br />
<br />
Now let us consider as to what is the true meaning of the word [[Kuthha]]. EtymologicalIy, the word "[[Kuthha]]" (killed) is a past participle which has been derived from the root "Kohna" which means to slay or kill. This word does not mean to slay slowly or according to the Muslim method. In fact, to my knowledge, this word has never been used in the Muslim literature or in their general language to refer to "Halaal" meat. There are a number of similarly derived words, e.g. "Muthha," "Dhatthha," etc. Thus, the word "[[Kuthha]]" literally means meat obtained by killing animals with any sharp weapon irrespective of whether any holy hymns are read at that time or not. In fact, reading of any holy hymns on this most cruel and heartless moment, is itself a highly sacrilegious act. For instance, if one accepts a bribe or commits a theft while reciting holy hymns and then claims that because of his having read holy hymns during that act it no longer remains a crime, is only befooling himself. <br />
<br />
Now consider this from another angle. For Halaal meat, the animal is killed while reciting Qalima - the holy Mantra of the Muslims praising God in Arabic language. For obtaining [[Jhatka]] meat, they say Sat Sri Akal, which is also praise of God but in Punjabi language. Meat obtained while reciting praise of God in Arabic language is Halaal (sacred) for a Muslim and is Haraam (unsacred) for a Sikh. Likewise meat obtained while reciting praise of God in Punjabi language is Halaal (sacred) for a Sikh and Haraam (unsacred) for a Muslim. By implication, meat being the common factor in both cases, Qalima is Haraam for a Sikh and Sat Sri Akal is Haraam for a Muslim. If both Qalima and [[Sat Sri Akal]] are praises of God in different languages, neither of them is Haraam. In fact, Haraam is the selfish trend of the mind of the meat eaters. <br />
<br />
S. [[Kapur Singh]] rightly points out "Sikhism is not a religion of confusion and tomfoolery.'115 The Sikh Way of Life is based upon the highest principle of Divinity -with the ultimate goal of merging one's soul (Atma) with the Ultimate Soul (Param-Atma). <br />
<br />
In Gurbani the word "[[Kuthha]]" as well as "Kohna" have been used at a number of places in this sense: <br />
<br />
<br />
'''Paap Karendar Sarpar Muthey.'''<br />
'''Ajraeel Pharrey Phar KUTHHEY.''' (pg. 1019) <br />
<br />
The sinner will certainly be ruined or destroyed. <br />
The angel of death will seize and kill them. <br />
<br />
<br />
(Here the word "kuthhey" means simply killing, not killing by Halaal) <br />
<br />
'''Bed Parhey Mukh Mitthee Baani'''<br />
'''Jeeaan KUHAT Na Sangey Paraanee.''' (pg. 201)<br />
<br />
He (Pandit) recites the Vedas very sweetly, but he does not hesitate to kill life. <br />
<br />
<br />
'''Abhakhya Ka KUIHHA Bakra Khanaa''' <br />
'''Choukay Upar Kisey Na Jaanaa.''' (pg. 472)<br />
<br />
They eat the meat obtained while uttering the unspeakable word (referring to Qalima of the Muslims which the Hindus considered as unspeakable) and allow none to enter their kitchen square.<br />
<br />
<br />
The supporters of the word [[Kuthha]] to mean [[Halaal]] meat very often bank upon the above cited couplet to support their contention. They ascribe it to mean the meat obtained by slaying goats while uttering Qalima, which is the Muslim way of slaughtering animals. If the word Kutliha were to mean Halaal meat, the use of the word abhakhya is superfluous. The sentence should have been simply Kuthha Khaanaa to mean the eating of the Halaal meat. The very fact that the word Kuthha has been qualified with the adjective abhakhya kaa means that Kuthha refers to simple meat of the killed animal, irrespective of the method of slaying the animal; and while qualifying meat to mean Halaal, the words abhakhya kaa had to be particularly prefixed to convey that sense. Almost all the renowned commentators and translators of Sri Guru Granth Sahib, e.g., Bhai Sahib [[Vir Singh]], Professor [[Sahib Singh]], S. [[Manmohan Singh]], etc., have interpreted this couplet in this way.<br />
<br />
It is thus clear that the word Kuthha means simply meat of the killed animal and does not go into the detail of how the animal is killed. Like so many other adulterations committed by the anti-Sikhs in Gurmat Rahit Maryada, this interpretation of the word Kuthha to mean Halaal meat has also been initiated and popularized by those very anti?Sikhs, in their efforts to destroy the roots of the new faith in order to decrease its efficacy and create doubts and dissensions in the Panth. Our brothers have unconsciously fallen in their trap.<br />
<br />
The only hymn in the whole of Sri Guru Granth Sahib that is specifically cited in support of eating meat is the hymn of Sahib Sri Guru Nanak Dev Ji in the Var of [[Raag Malaar]] on pages 1289-90 beginning with the couplet:<br />
<br />
<br />
'''Maas Maas Kar Moorakh Jhaghrrey.''' <br />
'''Gian dhian Nahin Jaaney.''' <br />
'''Kaun Maas Kaun Saag Kahaavey''' <br />
'''Kis Mah Paap Samaaney.''' (pg. 1289-1290) <br />
<br />
<br />
Only the fool quarrels over the question of eating or not eating of the meat. He does not have the True Wisdom. Without True Wisdom or Meditation, he harps on which is flesh and which is not flesh and which food is sinful and which is not.<br />
<br />
<br />
A deeper study of the whole hymn brings out:<br />
<br />
Herein, Guru Sahib is addressing a Vaishnav Pandit who believes that he can achieve his spiritual goal only by avoiding meat as food and not trying to obtain the true wisdom through meditation. He has stressed that only avoiding meat will not lead one to the achievement of Spiritual Bliss if one does not do Naam-Simran. This equally applies to all, including non-meat-eating Sikhs. <br />
<br />
It relates to the flesh or meat in general and not to any particular type of flesh - whether prepared by Halaal or Jhatka method. The Sikh supporters of flesh eating do not accept at all the intake of all types of meat, but according to them, only Jhatka meat is permissible and Halaal is totally prohibited. In other words, what does the term "Kuthha" denote? <br />
<br />
The flesh of the mother's womb wherein the human body is born, the flesh of the mother's breasts which feed the infant, the flesh of the tongue, ears, mouth, etc., used for perception of various senses of the body, the flesh in the form of wife and off-springs referred to in the Shabad, is flesh no doubt and one cannot escape it, but is it the flesh to be eaten as food by the humans? Does the love for this type of flesh involve any cruelty or slaughter of living bodies? Obviously, the Shabad has a deeper meaning telling Vaishnav pandits that merely escaping from the flesh does not take one anywhere. Nor can anyone get rid of the flesh (i.e., attainment of salvation from the cycle of birth and death) by his own futile efforts without the Grace of the True Guru. <br />
<br />
One very well known Sikh writer, in his book on Sri Guru Nanak Dcv Ji's life16, while claiming that the above hymn supports meat eating, recommends that those Sikhs who seek spiritual bliss through Naam Simran should shun it! Well, devoid of Naam Slmran Sikhism is reduced to naught. <br />
<br />
At this point it would be worth mentioning two well known anecdotes from the life of Sahib Sri Guru Nanak Dev Ji in this respect:<br />
<br />
During his visit to Lahore, Sri Guru Nanak Dev Ji happened to stay in the neighborhood of a big slaughter house. In the ambrosial hours of the early morning, he heard loud shrills and cries of the animals being butchered there. Then, in the daytime, he saw the population addicted to vices connected with meat, wine and women. He was so moved by this sight that he exclaimed: <br />
<br />
'''Lahore shahar zahar kahar sawa pahar.''' (pg. 1412)<br />
<br />
God's curse is upon the city of Lahore for a quarter of the day. <br />
<br />
<br />
Duni Chand was holding a grand annual feast to feed the Brahmins in celebration of Saraadh ceremony for the peace of his departed father's soul. Sri Guru Nanak Dcv Ji told him that his father had taken the body of a wolf and was starving on the nearby river bank at that time. Duni Chand immediately went there and saw the starving wolf. On seeing his son, the wolf died and thus spoke to him from his Astral or luminous body: <br />
<br />
"In human body when I was nearing death, I smelt the flavor of meat being cooked in the neighboring house and felt an ardent desire for it. I died in the same state of mind. That is why I was given the body of a wolf so that I could fulfill my last desire in human life."17<br />
<br />
Gurbani also says:<br />
<br />
'''Jit Laago Man Baasna, Ant Saaee PragtaanL''' (pg. 267) <br />
<br />
The desire to which the mind is attached, becomes manifest in the end.<br />
<br />
<br />
This brings out clearly the thinking of Sahib Sri Guru Nanak Dcv Ji in this respect.<br />
<br />
Sri Guru Granth Sahib prohibits eating of animal flesh in clearcut and unambiguous language in a number of places:<br />
<br />
<br />
'''Jee Badhoh So Dharam Kar ThaapohAdharam Kaho Kat Bhai.''' <br />
'''Aapas Ko Munwar Kar Thaapoh, Kaa Ko Kaho Kasaaee.''' (pg. 1103)<br />
<br />
You kill animals and call it religion (Rahit); then what indeed is irreligion (Kurahit)? Even then you consider yourself as a sage of sages; then whom to call a butcher?<br />
<br />
<br />
'''Bed Kateb Kaho Mat Jhoothhay, Jhoothhaa Jo Na Bichaarey.''' <br />
'''Jo Sabh Meh Ek Khudal Kahat Ho,To Kio Murghi Maarey.''' (pg. 1350)<br />
<br />
Do not call various religious texts false. False is one who gives no thought to their contents. If you consider God is in all, then why you slaughter the chicken (i.e., life?)<br />
<br />
<br />
'''Rojaa Dharey, Manaavey Mlah, Svaadat Jee Sanghaarey.''' <br />
'''Aapaa Dekh Avar Nahin Dekhey,Kaahey Kow Jhakh Maarey.''' (pg. 1375)<br />
<br />
You keep fasts (i.e., religious acts) to appease God. At the same time you slay life for your relish. This utter selfishness is nothing but empty or nonsensical talk. <br />
<br />
<br />
'''Kabir Jee Jo Maareh Jor Kar,Kaahtey Heh Ju Halaal.''' <br />
'''Daftar Daee Jab Kaadh Hal, Hoegaa Kaun Havaal'''(pg. 1375)<br />
<br />
Whosoever slays life by force and call it sanctified; What will be his fate when he will be called to account for it in His Court? <br />
<br />
<br />
'''Kabir Bhaang, Machhli Surapaan Jo Jo Praanee Khahey.''' <br />
'''Tirath, Barat, Nem Kiaye Te Sabhay Rasaatal Jahey.''' (pg. 1376)<br />
<br />
Whosoever eats flesh, fish, etc. and takes wine and hemp, all his religious acts will go to waste.<br />
<br />
<br />
'''Kabir Khoob Khaana Khichri, Ja Meh Amrit Lon.''' <br />
'''Heraa Rotee Kaamey Galaa Kataavey Kon.('''pg. 1374) <br />
<br />
Blessed is the simple food of rice mixed with salt; Who would risk his head to be slain hereafter, for the meat one eats here?<br />
<br />
<br />
It is thus clear from the foregoing that the word [[Kuthha]] used in the Sikh Code of Conduct does not refer to [[Halaal]] or sacrificial meat at all' but refers to meat and allied products as a whole. It means simply to slay or cut the animal -whatever may be the method used for the purpose. The use of the word in the same sense at a number of places in Gurbani brings out this point beyond any shadow of a doubt. Accordingly, eating flesh in general (and not only Halaal) is totally prohibited for the Sikhs and is one of the four Cardinal Sins enunciated in the Sikh Code of Conduct.<br />
<br />
It is a great travesty of the factual position to assert that, "In the Sikh Doctrine, therefore, there is no religious injunction for or against meat eating; it is a matter of individual choice and discretion, a most sensible principle."18<br />
<br />
All the Rahits (Do's) and Kurahits (Don'ts or taboos) are of fundamental importance in Sikhism. These are a pre-condition for one's being accepted for baptism or taking of Amrit which means nothing but Naam: <br />
<br />
'''Amrit Naam Parmesar Tera Jo Simray So Jeevey.''' (pg. 616)<br />
<br />
O God; Amrit is nothing but your Naam and he alone lives who meditates or contemplates on it.<br />
<br />
<br />
'''Amrit Har Har Naam Hay Meri Jindareeay''' <br />
'''Ainrit Gunnat Paaey Ram.''' (pg. 538)<br />
<br />
The Naam Divine is Amrit; and is obtained through the Guru's Instruction. <br />
<br />
<br />
This very fact shows that all these commandments have definite spiritual import and thus are of intrinsic value. None of these, therefore, can be left to an individual's discretion.<br />
<br />
Besides propagating this misinterpretation of the word Kuthha and encouraging the Sikhs in general to eat meat, the same people have gone to the extent of giving the very respectable name of Mahaan Prasad to this absolutely proscribed and profane food. This has been done to mislead the general unsuspecting, simple and innocent Sikh masses in a very subtle way. It is a pity that many of us have fallen prey to this mischievous game, and have even started propagating this misinterpretation.<br />
<br />
In the old Sikh literature, the word Mahaan Prasad has been used to denote the most sacred and sanctified food which is now commonly known as Karrah Prasad. Bhai Sahib Bhai Gurdas Ji has used this terminology a number of times in his works 19, and all the commentators of his works, including those of Shromani Gurdwara Parbandhak Committee (S.G.P.C.), have accepted this interpretation. Karrah Prasad has a very sacred and distinct place in Sikh tradition and practice, and has, therefore, been very aptly and correctly referred to as Mahaan Prasad.<br />
<br />
<br />
<br />
1.Maulvi Karim Bakhsh later became well known as Sant Lakhbir Singh. <br />
<br />
2.Autobiography of Bhai Sahib Randhir Siugh. pg. 51. <br />
<br />
3.Ibid pg. 60-61. <br />
<br />
4.Ibid pg. XXVI - Dr. Trilochan Singh's Introductory Thesis. <br />
<br />
5.Gandhi, M.K. Story of My Experiments with Truth. pg. 41-5.4. <br />
<br />
6.Autobiography. pg. XXXVIII <br />
<br />
7.Bhai Balbir Singh retired as Executive Engineer. He has five children and is now settled in Ludhiana. Bibi Daler Kaur was married to S. Mohinder Singh and has one son. <br />
<br />
8.Autobiography. pg. 436. <br />
<br />
9.Singh, Prof. Harbans. Sikh Review, July 1978. pg. 44. <br />
<br />
10.Singh, Trilochan. Sikh Review, July 1978. pg. 23. <br />
<br />
11.Autobiography. pg. LXV. <br />
<br />
12.Singh, S. Kapur. Parasharprasna or Baisakhi of Guru Gobind Singh. pg. 69-70. <br />
<br />
13.Banerjee, Indu Bhushan. Evolution of the Khalsa, Volume 1. pg. 79. <br />
<br />
14.Khalsa Rahit Maryada (Sura Publication). pg. 85. <br />
<br />
15.Singh, S. Kapur. Sikh Review, July 1978. pg.51. <br />
<br />
16.Singh, Gyani Udham. Guru Nanak Jiwan - 1k Nawee Khoj. pg. 242. <br />
<br />
17.Ibid. pg. 240. <br />
<br />
18.Singh, S. Kapur. Sikh Review, July 1978. pg. 52. <br />
<br />
19.Bhai Gurdas ii - Var 20, Pauri 10 and Kabit Swayey No.124 & 309. <br />
<br />
[[Category:Lifestyle and Technology]]<br />
........</div>Harsimiritkaurhttps://www.sikhiwiki.org/index.php?title=Dasam_Granth&diff=3351Dasam Granth2005-05-25T07:21:41Z<p>Harsimiritkaur: /* Overview */</p>
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<div>[[Image:Khanda5.jpg|250px|Khanda ''Courtesy Parminder Saggu Sikhnet.com''|right]]<br />
=='''Dasam Granth'''==<br />
A sacred book of writings attributed to [[Guru Gobind Singh]], the tenth Guru of the Sikhs.<br />
<br />
==Structure==<br />
===Overview===<br />
The Dasam Granth contains 1428 pages and is the believed by some Sikhs to be collection of the writings of the 10th Patshah, Sri Guru Gobind Singh Ji. The reason why some do not believe it is all the works of Guru Gobind Singh Ji is because his name is not written in the hymns, as the names of authors are found in the hymns of Guru Granth Sahib, and the common style of Punjabi poets. Some Sikhs believe that Guru Gobind Singh works may be present in some parts of Dasam Granth. It contains his [[Jaap Sahib]], the [[Akal Ustat]] or praise of the Creator, the [[Vachitar Natak]] or Wonderful Drama, in which the Guru gives an account of his parentage, his divine mission, and the battles in which he had been engaged. There is much Hindu Pandit philosophy throughout the Dasam Granth that very few people understand.<br />
<br />
Then come three abridged translations of the Devi Mahatamya, an episode in the Markandeya Puran, in praise of Durga the Goddess of war ([[Chandi Chritras]]: Chandi Chritra I, Chandi Chritra II, Chandi Ki Var). <br />
<br />
Then follow the [[Gyan Parbodh]], or awakening of knowledge; [[Chobis Avatar]] - accounts of twenty-four incarnations of the Vishnu, according to the Hindus, and Brahrnavatar and Rudravtdr, selected because of their warlike character; the [[Shabad Hazare]]; quatrains called [[Sawaiyas]], which are religious hymns in praise of God and reprobation of idolatry and hypocrisy; the [[Khalsa Mahima]], or words in praise of the Khalsa; the [[Shastar Nam Mala]], a list of offensive and defensive weapons used in the Guru's time, with special reference to the attributes of the Creator; the [[Tria Charitar]], or tales illustrating the qualities, but principally the deceit of women; the [[Zafarnama]], containing the tenth Guru's epistle to the emporor Aurangzeb; and [[Hikayats]], several metrical tales in the Persian language.<br />
<br />
The Dasam Granth was compiled by [[Bhai Mani Singh]] Ji, a companion and disciple of the Guru, after the tenth Guru's death. [[Bhai Mani Singh]] spent nine years at this task, by getting copies from other disciples and filling in some of the gaps by memory. <br />
<br />
There are many compilations in existence and many are still being discovered. There are three 'main' well known editions: One edition said to have been written by [[Bhai Mani Singh]] in his own hand (in the possesion of Gulab Singh Sethi of New Delhi); and the volumes at the Gurdwaras at Patna and Sangrur. The current 'authorised' version in circulation, closely follows the edition ascribed to Bhai Mani Singh.<br />
<br />
===Contents ===<br />
<br />
The Contents of the Dasam Granth are:<br />
<br />
*# [[Jaap Sahib | Jaap]] (meditation)<br />
*# [[Bachitar Natak]] ( autobiography of the Guru)<br />
*# [[Akal Ustat]] (praises of God)<br />
*# Chandi Charitar I & II (the character of goddess Chandi)<br />
*# Chandi di Var (a ballad to describe goddess Durga)<br />
*# Gian Prabodh (the awakening of knowledge)<br />
*# Chaubis Avtar (24 incarnations of Vishnu)<br />
*# Brahm Avtar (incarnation of Brahma)<br />
*# Rudar Avtar (incarnation of Shiv)<br />
*# Shabad Hazare (ten shabads)<br />
*# Swayyae (33 stanzas)<br />
*# [[Khalsa Mehma]] (the praises of the Khalsa)<br />
*# Shaster Nam Mala ( a list of weapons)<br />
*# Triya Charitar (the character of women)<br />
*# [[Zafarnama]] (epistle of victory, a letter written to Emperor Aurangzeb)<br />
*# [[Hikayats]]. (stories)<br />
<br />
==Language and Literary Quality==<br />
<br />
The language of most of the Dasam Granth is largely [[Braj]] veering towards [[Sanskrit]] at one extreme and simple colloquial [[Hindi]] at the other. The [[Zafarnama]] and the [[Hikayats]] are in [[Persian]] and several passages in other works are in [[Punjabi]]. The 'author(s)' not only used this melange of languages but also coined words half Arabic half Sanskrit (and sometimes words without any meaning just to create a musical effect). Some of this kind of writing has great power and beauty.<br />
<br />
The descriptions of scenes of battle are couched in extremely vigorous staccato rhyme often reduced to lines of one word each. The battles waged by Chandi and the Guru's encounters with the hill chiefs at Bhangani and Nadaun are among the most stirring that exist.<br />
<br />
The scenes of nature and love, particularly in the Krishna Avatar, are haunting in their loveliness:<br />
<br />
<br />
''"Beside the sparkling waters of the river,''<br />
<br />
''On the bank in silver moonlight bathed''<br />
<br />
''Were strewn jasmine pearls as if to make a bed''<br />
<br />
''And blossoms twined overhead to make a bower.''<br />
<br />
''Krishna took Radha by the hand,''<br />
<br />
''tilted up her face''<br />
<br />
''And gazed upon her beauty. Then clasped''<br />
<br />
''The damsel fair in his dark arms''<br />
<br />
''As a black shade eclipses the moon.''<br />
<br />
''Spoke Krishna: "Maiden fair, I sent not for thee.''<br />
<br />
''I am as a deer wounded by the hunter's dart.''<br />
<br />
''Thy love-lorn eyes have pierced my heart.''<br />
<br />
''Beloved mine! Thy wrath's burning fire''<br />
<br />
''Hath singed my limbs but I wished not to depart.''<br />
<br />
''I came not at thy command, but to soothe''<br />
<br />
''My burns before the warmth of they love."''<br />
<br />
==The Controversy==<br />
<br />
The writings within the Dasam Granth have not been fully accepted by all Sikhs, for they do not fit into, or appear not to, a rigid interpretation of Sikh religion (In particular the Tria Charitar and Hikayats Sections).<br />
<br />
At one stage it was decided to divide the book. Bhai Mehtab Singh of Mirankot (who was charged by the Panth to capture or assassinate Massa Ranghar who had then planted himself in the holy Golden Temple at Amritsar and was desecrating its sanctity) suggested to the leaders of his community that if he came back victorious in his mission, the book should be preserved in one volume, otherwise it may divided into two. Mehtab Singh was successful in putting Massa Ranghar to an ignoble death and hence the volume was preserved as it now is. This, however, as the Sikh savant, [[Bhai Kahan Singh]] points out, is a most arbitrary way of settling a point of such literary and theological significance. Moreover, a single man's point of view should not have prevailed - especially of a military hero, or even a Jathedar in search of martyrdom, in preference to the viewpoint of the theologians and scholars who were still discussing the point.<br />
<br />
From 1892 to 1897, eminent scholars assembled at Akal Takht, Amritsar, to study the various printed Dasam Granths and prepare the authoritative version. They consulted as many as 32 editions before preparing the version that is currently in circulation. Among these scholars were Bhai Manna Singh Hakim, Bhai Narain Singh, Bhai Thakur Singh, Bhai Sant Singh (son of Giani Gian Singh), Bhai Bishan Singh, Sant Gopal Das Udasi and Mahant Amir Singh. In this process, they determined that the Dasam Granth is entirely the work of Guru Gobind Singh. <br />
<br />
Further reexaminations and reviews took place in 1931, under the ageis of The Darbar Sahib Committee of the Shiromani Gurdwara Prabandhak Committee. It vindicated the earlier conclusions and published its findings in a book. <br />
<br />
However, the controversy continues as there is reluctance to fully accept the entire text of the Dasam Granth. Therefore, scholars appealed to Baba Virsa Singh, a highly revered spiritual teacher of Sikh background, to gather scholars to clarify the doubts about Dasam Granth. A seminar was held on January 3rd and 4th, 1999, at the Gobind Sadan Institute in New Delhi, India.<br />
<br />
On February 20th, 2000, at Gobind Sadan, Baba Virsa Singh released the first complete Punjabi translation of the writings of Guru Gobind Singh, plus other scholarly works about the life and teachings of Guru Gobind Singh. <br />
<br />
<br />
==Letter from Bhai Mani Singh to Mata Sundari Ji==<br />
<br />
There exists a letter from [[Bhai Mani Singh]] to Mata Sundari Ji which suggest that the Banis of the Dasam Granth are indeed genuine Banis of [[Guru Gobind Singh]]. The English translation is as follows:<br />
<br />
<br />
May the Almighty help us. <br />
<br />
Mani Singh makes his humble prostration at the holy feet of his venerable mother. Further news is that the climate of this place has aggravated my rheumatism and my health deteriorates fast. I will have to listen to the healing parable of the tertian fever. But my illness has caused no slackness in the performance of the holy service of the Hari Mandir (Golden Temple). The Khalsa no more hods away over the country and its power has waned. The Sikhs have migrated to the mountain retreats. The Malechhas reign supreme in the country. There is no security for the (Sikh) children and women in any habitation. They are hunted out and killed. The opposing states have also joined hands with them. The Hindalis spy on the Sikhs. All (the Sikhs) have deserted the Chak (The earliest name of Amritsar). The Mutsaddis (priests) have also fled. So far the Immortal Lord protects me. Tomorrow is uncertain. What is ordained by the Lord shall prevail. The adopted son of Binod Singh has passed away. Among the books I sent per Jhanda Singh, there is one entitled "303 Chritra Upakhyans" by the Lord (Guru Gobind Singh). Give that to Sihan Singh in the Mahal (Matia Mahal in the interior of Delhi City). So far there is no trace of the book "Nam Mala". I found the first part of "Krishna Avtar" but not the second. I shall send it when available. There is a rumour in the country that Banda (Bahadur) has made his good escape from the Emperor's jail. May the Guru protect him. The Guru's family (the descendants of the Guru) at Khandur have sent five tolas of gold as a gift for your son's bride(an adopted son of Mata Ji, as all of her four sons were martyred already). Recover seventeen rupees from Jhanda Singh ; I gave him five rupees to meet the expenses of the journey…(?) These expenses will be incurred by him. The Mutsaddis have not yet settled accounts, otherwise I would have sent a draft from the city (presumably Lahore) . If my health improves I shall come in the month of Kartik.<br />
<br />
Baisakh 22 <br />
<br />
Signed - Mani Singh,<br />
Guruchak, Bunga <br />
<br />
P.S. Reply in bamboo stick. (as being confidential)<br />
<br />
<br />
Many scholars refer to the line, "Among the books I sent per Jhanda Singh, there is one entitled '303 Chritra Upakhyans' by the Lord (Guru Gobind Singh)" as the strongest evidence that the Dasam Granth is entirely the work of Guru Gobind Singh. Khushwant Singh suggests that this is a mistake in translation: <br />
<br />
"Both Dr.Ashta and Dr.Trilochan Singh have translated ''Sahib de 303 Chritra Upakhyans'' as "written" by the Master, which the original does not warrant. The word "''de''" does not necessarily mean "written by"; it can mean "of" or "belonging to" and probably referred to a volumne which belonged to the Guru. Besides, in the Tria Chritra Upakhyans as it exists in the Dasam Granth today, the number of tales is not 303 but 404. What Mani Singh had sent with the letter was certainly not the tales that are incorporated in the Dasam Granth of today."<br />
<br />
The [[Dasam Granth]] ascribed to [[Bhai Mani Singh]], states that over 125,000 verses were composed in the court of [[Guru Gobind Singh]], in particular, on page 615 of the manuscript, it states:<br />
<br />
''"Sava lakh chand agai soi''<br />
<br />
''Is main ek ghat nahin hoi"''<br />
<br />
''(A lac and a quarter verses'' <br />
<br />
''existed before and not one'' <br />
<br />
''less that that number)'' <br />
<br />
Khushwant Singh on account of this suggests that the Granth in question forms only one-tenth of the total and that the word Dasam in fact refers to the one-tenth quantity and not to the tenth Guru.<br />
<br />
==Resources==<br />
<br />
<br />
==References==<br />
* {{Book reference | Author=Macauliffe, M.A | Title=The Sikh Religion: Its Gurus Sacred Writings and Authors| Publisher=Low Price Publications | Year=1909 | ID=ISBN 8175361328}}<br />
* {{Book reference | Author=Singh, Khushwant | Title=A History of the Sikhs: 1469-1839 Vol.1 (2nd ed.)| Publisher=Oxford University Press | Year=1963| ID=ISBN 0195673085}}<br />
* {{Book reference | Author=Singh, Dalip | Title=Sikhism in the Words of the Guru| Publisher=Lok Sahit Prakashan | Year=1999| ID=ISBN B0000CPD3S}}<br />
* {{Book reference | Author=Singh, Dr.Gopal| Title=A History of the Sikh People| Publisher=Allied Publishers | Year=1998| ID=ISBN 8170231396}}<br />
<br />
==External Links==<br />
* [http://www.sridasam.org/ Read the Dasam Granth]<br />
* [http://www.dasamgranth.org Gobind Sadan Institute]<br />
<br />
[[Category:Scriptures_and_Literature]]<br />
[[category:Glossary of Sikh Terms]]</div>Harsimiritkaurhttps://www.sikhiwiki.org/index.php?title=Mool_Mantar&diff=3347Mool Mantar2005-05-25T07:10:12Z<p>Harsimiritkaur: /* Sat */</p>
<hr />
<div>==The Mool Mantar==<br />
[[Image:Moolmantar guruarjan.jpg|thumb|Mool Mantar in the handwriting of Guru Arjan Dev ji from the Kartarpuri Bir]]<br />
<br />
The Mool Mantar is the most important composition contained within the Sri [[Guru Granth Sahib]]; it is the basis of [[Sikhism]]. It’s importance is emphasised by the fact that it is the first composition to appear in the [[SGGS]] and that it appears before the commencement of most of the Raags within the Sikh holy scripture.<br />
<br />
The Mool Mantar is said to be the first composition uttered by [[Guru Nanak]] Dev ji upon [[3 Days in the River|enlightenment]] at the age of 30. Being the basis of Sikhism it encapsulates the entire theology of [[Sikhism]], and as a result, it is also the most difficult composition to fully understand. The proceeding [[Japji Sahib]] and the rest of the [[SGGS]] totalling 1430 pages, are efforts to explain that which is contained within the Mool Mantar.<br />
<br />
==Ek Oankaar | ੴ==<br />
<br />
'''''There is only One God'''''<br />
<br />
===Ek | One===<br />
There is but one God, the Sole Supreme Being, the Ultimate Reality. The number one denotes that God is non-dual (advait). Bhai Gurdas writes, "By writing 1 (one) in the begining, it has been shown that EkOnakar, God, who subsumes all forms in Him is only One (and not two or three)" The number one also affirms His being a personality and not merely ''Shunya'' or void.<br />
<br />
The negation of duality implies Absoluteness of God's Being. Being Absolute, God cannot be comprehended by the mind. The mind is capable of knowing only those things, phenomena, facts and concepts which are bipolar or relative. God being Non-Dual and Absolute, is Unknowable to man's mind. A simple example of this is in imagining distances: one could quite easily indicate that a metre in height is so high; even two or three metres. However when it comes to large distances, one mile, or two miles it cannot be imagined by the mind, or fully comprehended and so a standard is used for comparison: this mountain is x miles high, this tree is so high etc<br />
<br />
===Oankaar===<br />
The word 'O-ankaar' denotes that God manifests Himself ceaselessly throughout His Creation in diverse forms, features and colours, and in this way becomes knowable to man. But, in spite of manifesting Himself diversing, God remains One; He remains Immanent in His Creation, while at the same time remaining Transcendent. This God is at once One and Many implying Unity in Diversity. Kapur Singh suggests Oan = Transcedent, -kar = Immanent. The Mandukopanishad defines the word as: "That which was, is, will be, is all Onkar. And that which triple transcends is Onkar too."<br />
<br />
==Satnam | ਸਿਤਨਾਮ==<br />
<br />
'''''His Name is Truth'''''<br />
<br />
===Sat===<br />
<br />
In Sanskrit there are two words which have this root: ''Sat'' which means beingness, existence and ''Satya'' which means truth, validity. There is a great difference between the two. Satya is the quest of the philosopher who seeks truth. What is this truth? It lies in the rules whereby two plus two always equals four, and never five or three. So Satya is a mathematical formula, a man-made calculation, but it is not Sat. It is logical truth but not existential reality. Sat is that which just is, always was, eternal. God is both Sat and Satya, existence as well as truth. Being both He can neither be fully attained through science, which probes truth, nor through arts, which explores existence. Both are incomplete in their search, because they are directed only towards one half of Him. Where both meet, where the mind and heart meet, religion begins. If the mind overpowers the heart, science is born. If the heart overpowers the mind, the realm of art is entered: poetry, music, song, sculpture. Science and Art are dualities, religion is the synthesis.<br />
<br />
Giani Jagtar "Jachak", past head granthi in Harmandar Sahib teaches that God is the only, stable origin of creation. He creates, and He constantly touches up His masterpiece creation, like an artist who caringly touches up his work. The universe will eternally follow the plan of His "hukam" all the natural laws of the universe. Creation is the results of God's hukam which never ceases. All things in the unviverse are contstantly being recycled or changing in molecular structure.<br />
<br />
===Naam===<br />
<br />
Naam literally means, ''the Name''. A fuller definition of the word can only be found within the SGGS itself. Naam is God’s ''Word'', or the Divine Essence. Etymologically, the word has a striking resemblence with the Greek ''neumena'' or the Bright Essence as opposed to phenomena. Naam is not merely the ‘Name of God’ as is commonly believed; it symbolises the Being of God filling all Creation. Naam is also referred to as Sabad in the SGGS. <br />
<br />
Where there was no creation, there was nothing in existence – no air, light, water, earth or space. God existed alone in deep meditation and self absorption. When God willed for the manifestations of his values, He created universes, worlds and all material and other living beings by uttering a single ''Word''. His ''Word'' is all pervasive and the sole source of all Creation; the ''Word'' created the universes and supports and sustains all things within them. The Sri Guru Granth Sahib further enlightens us that God’s Word turned into waves of light, rays of which are present in all creatures and all other parts of His creation. This is consistent with a fundamental principle of physics that sound vibrations, when increased several fold, change into waves of light.<br />
<br />
This Essence / Naam / Sabad is formless, colourless, and featureless but, as said, is present in all creation. There is no plant, no creature, in what it is not. Being so, the Essence can’t be seen or visualised by the mind. We can see only the physical dimension of Reality in God’s Creation – mountains, plants, trees, creatures etc. Thus the Outer Shell of Reality holds us (the appearences delude us) and we cannot penetrate deeper to experience the all pervading Reality. The physical dimensions of Reality (the outer shell) is always in flux; it keeps changing. While birth, death, creation, destruction etc occur in the physical dimensions of creation, the Essence, being ''Sat'' (Sat-Naam) never changes, it transcends space and time.<br />
<br />
As we cannot focus our mind or attention on God, who is Absolute, or even on Naam, the invisible Essence, the Name of God is the only medium available to us for approaching Him. When we recite God’s Name, and sing the Praises of God (Kirtan) we evoke within ourselves His Glories and Excellences. Thus, it is through the Name of God that we are able to think of Him, to remember Him. In other words, the Name of God is God Himself, adopted to our limited powers of perception and thought, adopted to the capacities of our body and mind. Because we are endowed with the capacity to utter and attentively listen, the continous recitation of and attentive listening to the Name of God focuses our mind on the object of invocation, resulting in a ceaseless rememberence of God (dhiaan). This Dhiaan, in turn, results in complete absorption of our conciousness on the thought of God, who responds to our earnest invocation and reveals Himself in our inner being. <br />
<br />
The revelation of the Essence of Reality within us is the revelation of Naam. When the revelation of Naam occurs within, the devotee sees His the Essence of God pervading throughout His Creation.<br />
<br />
For Sikhs, the Name of God given, the [[Gurmantar]], is [[Waheguru]] (literally wondrous enlightener). The Gurmantar is given on Amrit Sanchar (initiation) by the Panj Pyare. The Initate is to repeatedly recite the Gurmantar, and to cherish it in the heart all the time – this is the essence of prayer and devotion to God.<br />
<br />
In Gurbani, the word Gursabad or Sabad is synonymous with Gurmantar. Without ceaseless recitation of Gurmantar, Naam cannot be revealed. (insert quotes)<br />
<br />
==Karta Purakh | ਕਰਤਾ ਪਰਖ==<br />
<br />
'''''The Creator'''''<br />
<br />
''Karta'' translates literally as the Doer, the Creator. ''Purukh'' translates literally as man, husband, basically a male person.<br />
<br />
In the Sankhya system of Hindu philosophy, ''Purusha'' (the Universal Spirit), eternal, indestructible, all pervasive, is without activity or attribute, and if it is left to ''Prakriti'' (primal nature), itself an uncaused cause, and an ultimate principle, to bring the phenomenal world into being.<br />
<br />
The Sikh doctrine, however, while making use of the word, emphasizes Purusha being Himself and only Creator. As in Sufi and Vaishnavic lore, He is the only He, His creatures being females longing to go out and Unite with Him. <br />
<br />
Dr.Santokh Singh says: God, the Supreme Being, Himself is the Creator (Kartaa), and being immanent in His Creation, is All Pervasive and fills all beings (Purakh). He is thus Omniscient, knowing each one's inner mind, and Omnipotent, doing everything everywhere - evoluting, sustaining, and involuting.<br />
<br />
By stating God as the Creator, one may think that the Creator and His creation to be separate. When man sculpts an idol and the idol is completed, the sculptor and the sculpture are no longer one; they are separate. And the sculpture will remain long after the sculptor is dead. If the image fractures, the sculptor is not also broken, because the two are separate. There is no such distance between God and His creation.<br />
<br />
What kind of relationship exists between God and His creation? It is like a dancer with his dance. When man dances can you separate him from his dance? Can he return home leaving the dance behind? If the dancer dies, so the dance dies with him. When the dance stops, he is no longer the dancer. They are united. This is why since ancient times, Hindus have looked upon God as the dancer, “Nataraj.” In this symbol the dancer and the dance are one. <br />
<br />
The poet is no longer related to his poem, once it is finished. The sculptor is separated from his sculpture as soon as it is completed. A mother gives birth to a child, and they are separate; the father is always distinct from the child. But God is not distinct from His creation; He is contained in it. It would be more accurate to say: the Creator is the creation, or the creator is nothing but creativity.<br />
<br />
This is essentially the reason why Guru Nanak Dev ji says there is no need to renounce or run away from the world. Wherever you are, He is. Guru Nanak Dev ji gave birth to a unique religion in which the householder and sannyasin are one. He alone is entitled to call himself a Sikh who, being a householder is yet a sannyasin; who, being a sannyasin is still a householder. It is difficult to be a Sikh. It is easy to be a householder OR a sannyasin, but as a Sikh you are to be both. You have to remain in the house – but as if you’re not there, as if you are in the Himalayas. Keep running the shop, but maintain the remembrance of His name ever throbbing within; you can count your cash but take His name along with it.<br />
<br />
A further point to note here is that the householder-sannyasin as exampled by Guru Nanak, and further emphasised by Guru Gobind Singh in terms of the Sant-Sipahi (Saint-Soldier), resulting in the formation of the Khalsa, is a formidible being because he cannot be corrupted. He who sits right in your world and yet is not of it can in no way be tempted. The Khalsa is spiritually rich, which cannot be taken from him and also he earns a living and so is not enamoured by the trappings of wealth.<br />
<br />
==Nirbhao | ਿਨਰਭਉ==<br />
<br />
'''''Without Fear'''''<br />
<br />
''Bhao'' translates as fear, and ''Nir'' translates as without. God is without fear: Origin of fear is possible only if there is another being besides Him. Fear always involves the other: if someone can take something away from you it destroys your security. But, as God is Absolute, Himself immanent in all His Creation, whom is He to be afraid of? A corollary to this attribute, stated positively, is that God is all Bliss.<br />
<br />
==Nirvair | ਿਨਰਵੈਰ==<br />
<br />
'''''Without Hate'''''<br />
<br />
''Vair'' translates as enmity, hostility and ''Nir'' is without. God is without rancour or enmity; As God is the Sole Supreme Being, Himself immanent and pervasive in His Creation, against whom is He to have rancour, enmity, hatred or ill-will? A corollary to this attribute, stated positively, is that God is all Love.<br />
He is above all fear and is free from all thoughts of enmity.<br />
<br />
==Akaal Moorat | ਅਕਾਲ ਮੂਰਿਤ ==<br />
<br />
'''''Being Beyond Time'''''<br />
<br />
''Akaal'' translates as 'not subject to time or death' and ''Moorat'' translates as form, shape, image. God is a Being beyond time: An Eternal, Indestructible Entity. <br />
<br />
Time means change. We are aware of time because we are surrounded by change: the sun rises and it is morning, then it is afternoon and then evening; first there is the infant, then the youth, then the old man; a healthy man becomes ill, an ill person healthy; a rich man becomes a pauper, a pauper becomes a king. For God there is no time because He is eternal, perpetual, immortal. He is forever. For Him nothing is changing; everthing is static. Change is the experience of sightless eyes that do not see things in their full perspective. If we could see things from the furthest vantage point all change drops away, and then time stops; it ceases to exist. For God all things are as they are; nothing changes, everything is static.<br />
<br />
==Ajoonee | ਅਜੂਨੀ ==<br />
<br />
'''''Unborn / Not-incarnated'''''<br />
<br />
''Joon'' is a feminine noun and translates as 'birth, existence', the ''A-'' suggests 'Beyond'.<br />
<br />
God is Unborn, Uncreated, Beyond Incarnation: He Himself, being the Primal Being, no being prior to Him can be conceived.<br />
<br />
Sikhism rejects out of hand the theory of incarnation of God. The Guru-Saint thus is not God-incarnate, even though he has all the attributes of a living, human God and so identified with Him, as is his Word the (disembodied) embodiment of the Gur through which he reveals his God-nature.<br />
<br />
==Saibhan | ਸੈਭੰ==<br />
<br />
'''''Self-existent'''''<br />
<br />
''Saibhan'' is derived from the Sanskrit ''swayambhu'' and as stated above, is translated as self-existent. The meaning of self-existent is that He is self-creating, He exists by Himself and has no support except His own; He is self-begotten and has no origin.<br />
<br />
==Gur Prasaad | ਗਰ ਪਰਸਾਿਦ==<br />
<br />
'''''By the favour of the Guru'''''<br />
<br />
''Gur'' stands for Guru: Master, Spiritual Teacher, Guide. ''Prasad'' translates as favour, grace; thus He is attained by the Grace of the Enlightener.<br />
<br />
The above translation is that which is given by the majority of Sikhs. Both Macauliffe and Dr.Gopal Singh have suggested that the Mool Mantar was intended as epithets of God - Macauliffe suggest the phrase to mean, "the great and bountiful."<br />
<br />
Guru Nanak Dev ji had no human Guru; his Guru was God. It was during the spiritual supremacy of his successors the favour of the Guru was invoked, and deemed indispensible for deliverance. Moreover, suggests Macauliffe, though ''Gur Prasad'' does sometimes in the Guru Granth Sahib means the Guru's favour, it more often expressed by ''Guru Parsadi''. <br />
<br />
Dr.Gopal Singh says that "...many Sikh and European translators have joined the word ''Gur'' and ''Prasad'' together to suggest: "By favour (or Grace) of the Guru (is He dwelt upon)". But here Guru Nanak is giving, in monosyllables, the attributes of God. The Guru here, therefore, is Guru-in-God whose Grace is invoked. As such ''Guru'' can only be rendered as "Enlightener" which is also its literal meaning in Sanskrit."<br />
<br />
=References=<br />
* {{Book reference | Author=Macauliffe, M.A | Title=The Sikh Religion: Its Gurus Sacred Writings and Authors| Publisher=Low Price Publications | Year=1909 | ID=ISBN 8175361328}}<br />
* {{Book reference | Author=Shackle, C | Title=A Guru Nanak Glossary| Publisher=School of Oriental and African Studies| Year=1981 | ID=ISBN 07286002431}}<br />
* {{Book reference | Author=Singh, Dalip | Title=Sikhism in the Words of the Guru| Publisher=Lok Sahit Prakashan | Year=1999| ID=ISBN B0000CPD3S}}<br />
* {{Book reference | Author=Singh, Dr.Gopal | Title=Guru-Granth Sahib Vol.1| Publisher=Taplinger Publishing Co.| Year=1962 | ID=ISBN }}<br />
* {{Book reference | Author=Singh, Dr.Santokh | Title=English Transliteration and Interpretation of Nitnaym Baanees, Sikh Prayers for English Speaking Sikh Youth| Publisher=Sikh Resource Centre | Year=1990| ID=ISBN 1895471087}}<br />
* {{Book reference | Author=Osho | Title=The True Name, Vol.1 : Discourses on Japji Sahib of Guru Nanak Dev| Publisher=New Age International(P) Ltd| Year=1994 | ID=ISBN 8122406068}}<br />
<br />
=External Links=<br />
<br />
*To see the holy book in it original text follow this link: [http://www.gurbani.net/religion/philosophyofsikhism/Banis/japuji/japujisahib2a.php Gurbani.net]<br />
<br />
*To see the holy book in it original text with translation follow this link: [http://www.sikhitothemax.com/page.asp?SourceID=G&pageno=1 Sikhi to the Max]<br />
<br />
<br />
{{banis}}<br />
<br />
<br />
[[Category:Glossary of Sikh Terms]] [[category:Bani]]</div>Harsimiritkaurhttps://www.sikhiwiki.org/index.php?title=Mool_Mantar&diff=3341Mool Mantar2005-05-25T06:53:44Z<p>Harsimiritkaur: /* Gur Prasaad | ਗੁਰ ਪ੍ਰਸਾਦਿ */</p>
<hr />
<div>==The Mool Mantar==<br />
[[Image:Moolmantar guruarjan.jpg|thumb|Mool Mantar in the handwriting of Guru Arjan Dev ji from the Kartarpuri Bir]]<br />
<br />
The Mool Mantar is the most important composition contained within the Sri [[Guru Granth Sahib]]; it is the basis of [[Sikhism]]. It’s importance is emphasised by the fact that it is the first composition to appear in the [[SGGS]] and that it appears before the commencement of most of the Raags within the Sikh holy scripture.<br />
<br />
The Mool Mantar is said to be the first composition uttered by [[Guru Nanak]] Dev ji upon [[3 Days in the River|enlightenment]] at the age of 30. Being the basis of Sikhism it encapsulates the entire theology of [[Sikhism]], and as a result, it is also the most difficult composition to fully understand. The proceeding [[Japji Sahib]] and the rest of the [[SGGS]] totalling 1430 pages, are efforts to explain that which is contained within the Mool Mantar.<br />
<br />
==Ek Oankaar | ੴ==<br />
<br />
'''''There is only One God'''''<br />
<br />
===Ek | One===<br />
There is but one God, the Sole Supreme Being, the Ultimate Reality. The number one denotes that God is non-dual (advait). Bhai Gurdas writes, "By writing 1 (one) in the begining, it has been shown that EkOnakar, God, who subsumes all forms in Him is only One (and not two or three)" The number one also affirms His being a personality and not merely ''Shunya'' or void.<br />
<br />
The negation of duality implies Absoluteness of God's Being. Being Absolute, God cannot be comprehended by the mind. The mind is capable of knowing only those things, phenomena, facts and concepts which are bipolar or relative. God being Non-Dual and Absolute, is Unknowable to man's mind. A simple example of this is in imagining distances: one could quite easily indicate that a metre in height is so high; even two or three metres. However when it comes to large distances, one mile, or two miles it cannot be imagined by the mind, or fully comprehended and so a standard is used for comparison: this mountain is x miles high, this tree is so high etc<br />
<br />
===Oankaar===<br />
The word 'O-ankaar' denotes that God manifests Himself ceaselessly throughout His Creation in diverse forms, features and colours, and in this way becomes knowable to man. But, in spite of manifesting Himself diversing, God remains One; He remains Immanent in His Creation, while at the same time remaining Transcendent. This God is at once One and Many implying Unity in Diversity. Kapur Singh suggests Oan = Transcedent, -kar = Immanent. The Mandukopanishad defines the word as: "That which was, is, will be, is all Onkar. And that which triple transcends is Onkar too."<br />
<br />
==Satnam | ਸਿਤਨਾਮ==<br />
<br />
'''''His Name is Truth'''''<br />
<br />
===Sat===<br />
<br />
In Sanskrit there are two words which have this root: ''Sat'' which means beingness, existence and ''Satya'' which means truth, validity. There is a great difference between the two. Satya is the quest of the philosopher who seeks truth. What is this truth? It lies in the rules whereby two plus two always equals four, and never five or three. So Satya is a mathematical formula, a man-made calculation, but it is not Sat. It is logical truth but not existential reality. Sat is that which just is, always was, eternal. God is both Sat and Satya, existence as well as truth. Being both He can neither be fully attained through science, which probes truth, nor through arts, which explores existence. Both are incomplete in their search, because they are directed only towards one half of Him. Where both meet, where the mind and heart meet, religion begins. If the mind overpowers the heart, science is born. If the heart overpowers the mind, the realm of art is entered: poetry, music, song, sculpture. Science and Art are dualities, religion is the synthesis.<br />
<br />
===Naam===<br />
<br />
Naam literally means, ''the Name''. A fuller definition of the word can only be found within the SGGS itself. Naam is God’s ''Word'', or the Divine Essence. Etymologically, the word has a striking resemblence with the Greek ''neumena'' or the Bright Essence as opposed to phenomena. Naam is not merely the ‘Name of God’ as is commonly believed; it symbolises the Being of God filling all Creation. Naam is also referred to as Sabad in the SGGS. <br />
<br />
Where there was no creation, there was nothing in existence – no air, light, water, earth or space. God existed alone in deep meditation and self absorption. When God willed for the manifestations of his values, He created universes, worlds and all material and other living beings by uttering a single ''Word''. His ''Word'' is all pervasive and the sole source of all Creation; the ''Word'' created the universes and supports and sustains all things within them. The Sri Guru Granth Sahib further enlightens us that God’s Word turned into waves of light, rays of which are present in all creatures and all other parts of His creation. This is consistent with a fundamental principle of physics that sound vibrations, when increased several fold, change into waves of light.<br />
<br />
This Essence / Naam / Sabad is formless, colourless, and featureless but, as said, is present in all creation. There is no plant, no creature, in what it is not. Being so, the Essence can’t be seen or visualised by the mind. We can see only the physical dimension of Reality in God’s Creation – mountains, plants, trees, creatures etc. Thus the Outer Shell of Reality holds us (the appearences delude us) and we cannot penetrate deeper to experience the all pervading Reality. The physical dimensions of Reality (the outer shell) is always in flux; it keeps changing. While birth, death, creation, destruction etc occur in the physical dimensions of creation, the Essence, being ''Sat'' (Sat-Naam) never changes, it transcends space and time.<br />
<br />
As we cannot focus our mind or attention on God, who is Absolute, or even on Naam, the invisible Essence, the Name of God is the only medium available to us for approaching Him. When we recite God’s Name, and sing the Praises of God (Kirtan) we evoke within ourselves His Glories and Excellences. Thus, it is through the Name of God that we are able to think of Him, to remember Him. In other words, the Name of God is God Himself, adopted to our limited powers of perception and thought, adopted to the capacities of our body and mind. Because we are endowed with the capacity to utter and attentively listen, the continous recitation of and attentive listening to the Name of God focuses our mind on the object of invocation, resulting in a ceaseless rememberence of God (dhiaan). This Dhiaan, in turn, results in complete absorption of our conciousness on the thought of God, who responds to our earnest invocation and reveals Himself in our inner being. <br />
<br />
The revelation of the Essence of Reality within us is the revelation of Naam. When the revelation of Naam occurs within, the devotee sees His the Essence of God pervading throughout His Creation.<br />
<br />
For Sikhs, the Name of God given, the [[Gurmantar]], is [[Waheguru]] (literally wondrous enlightener). The Gurmantar is given on Amrit Sanchar (initiation) by the Panj Pyare. The Initate is to repeatedly recite the Gurmantar, and to cherish it in the heart all the time – this is the essence of prayer and devotion to God.<br />
<br />
In Gurbani, the word Gursabad or Sabad is synonymous with Gurmantar. Without ceaseless recitation of Gurmantar, Naam cannot be revealed. (insert quotes)<br />
<br />
==Karta Purakh | ਕਰਤਾ ਪਰਖ==<br />
<br />
'''''The Creator'''''<br />
<br />
''Karta'' translates literally as the Doer, the Creator. ''Purukh'' translates literally as man, husband, basically a male person.<br />
<br />
In the Sankhya system of Hindu philosophy, ''Purusha'' (the Universal Spirit), eternal, indestructible, all pervasive, is without activity or attribute, and if it is left to ''Prakriti'' (primal nature), itself an uncaused cause, and an ultimate principle, to bring the phenomenal world into being.<br />
<br />
The Sikh doctrine, however, while making use of the word, emphasizes Purusha being Himself and only Creator. As in Sufi and Vaishnavic lore, He is the only He, His creatures being females longing to go out and Unite with Him. <br />
<br />
Dr.Santokh Singh says: God, the Supreme Being, Himself is the Creator (Kartaa), and being immanent in His Creation, is All Pervasive and fills all beings (Purakh). He is thus Omniscient, knowing each one's inner mind, and Omnipotent, doing everything everywhere - evoluting, sustaining, and involuting.<br />
<br />
By stating God as the Creator, one may think that the Creator and His creation to be separate. When man sculpts an idol and the idol is completed, the sculptor and the sculpture are no longer one; they are separate. And the sculpture will remain long after the sculptor is dead. If the image fractures, the sculptor is not also broken, because the two are separate. There is no such distance between God and His creation.<br />
<br />
What kind of relationship exists between God and His creation? It is like a dancer with his dance. When man dances can you separate him from his dance? Can he return home leaving the dance behind? If the dancer dies, so the dance dies with him. When the dance stops, he is no longer the dancer. They are united. This is why since ancient times, Hindus have looked upon God as the dancer, “Nataraj.” In this symbol the dancer and the dance are one. <br />
<br />
The poet is no longer related to his poem, once it is finished. The sculptor is separated from his sculpture as soon as it is completed. A mother gives birth to a child, and they are separate; the father is always distinct from the child. But God is not distinct from His creation; He is contained in it. It would be more accurate to say: the Creator is the creation, or the creator is nothing but creativity.<br />
<br />
This is essentially the reason why Guru Nanak Dev ji says there is no need to renounce or run away from the world. Wherever you are, He is. Guru Nanak Dev ji gave birth to a unique religion in which the householder and sannyasin are one. He alone is entitled to call himself a Sikh who, being a householder is yet a sannyasin; who, being a sannyasin is still a householder. It is difficult to be a Sikh. It is easy to be a householder OR a sannyasin, but as a Sikh you are to be both. You have to remain in the house – but as if you’re not there, as if you are in the Himalayas. Keep running the shop, but maintain the remembrance of His name ever throbbing within; you can count your cash but take His name along with it.<br />
<br />
A further point to note here is that the householder-sannyasin as exampled by Guru Nanak, and further emphasised by Guru Gobind Singh in terms of the Sant-Sipahi (Saint-Soldier), resulting in the formation of the Khalsa, is a formidible being because he cannot be corrupted. He who sits right in your world and yet is not of it can in no way be tempted. The Khalsa is spiritually rich, which cannot be taken from him and also he earns a living and so is not enamoured by the trappings of wealth.<br />
<br />
==Nirbhao | ਿਨਰਭਉ==<br />
<br />
'''''Without Fear'''''<br />
<br />
''Bhao'' translates as fear, and ''Nir'' translates as without. God is without fear: Origin of fear is possible only if there is another being besides Him. Fear always involves the other: if someone can take something away from you it destroys your security. But, as God is Absolute, Himself immanent in all His Creation, whom is He to be afraid of? A corollary to this attribute, stated positively, is that God is all Bliss.<br />
<br />
==Nirvair | ਿਨਰਵੈਰ==<br />
<br />
'''''Without Hate'''''<br />
<br />
''Vair'' translates as enmity, hostility and ''Nir'' is without. God is without rancour or enmity; As God is the Sole Supreme Being, Himself immanent and pervasive in His Creation, against whom is He to have rancour, enmity, hatred or ill-will? A corollary to this attribute, stated positively, is that God is all Love.<br />
He is above all fear and is free from all thoughts of enmity.<br />
<br />
==Akaal Moorat | ਅਕਾਲ ਮੂਰਿਤ ==<br />
<br />
'''''Being Beyond Time'''''<br />
<br />
''Akaal'' translates as 'not subject to time or death' and ''Moorat'' translates as form, shape, image. God is a Being beyond time: An Eternal, Indestructible Entity. <br />
<br />
Time means change. We are aware of time because we are surrounded by change: the sun rises and it is morning, then it is afternoon and then evening; first there is the infant, then the youth, then the old man; a healthy man becomes ill, an ill person healthy; a rich man becomes a pauper, a pauper becomes a king. For God there is no time because He is eternal, perpetual, immortal. He is forever. For Him nothing is changing; everthing is static. Change is the experience of sightless eyes that do not see things in their full perspective. If we could see things from the furthest vantage point all change drops away, and then time stops; it ceases to exist. For God all things are as they are; nothing changes, everything is static.<br />
<br />
==Ajoonee | ਅਜੂਨੀ ==<br />
<br />
'''''Unborn / Not-incarnated'''''<br />
<br />
''Joon'' is a feminine noun and translates as 'birth, existence', the ''A-'' suggests 'Beyond'.<br />
<br />
God is Unborn, Uncreated, Beyond Incarnation: He Himself, being the Primal Being, no being prior to Him can be conceived.<br />
<br />
Sikhism rejects out of hand the theory of incarnation of God. The Guru-Saint thus is not God-incarnate, even though he has all the attributes of a living, human God and so identified with Him, as is his Word the (disembodied) embodiment of the Gur through which he reveals his God-nature.<br />
<br />
==Saibhan | ਸੈਭੰ==<br />
<br />
'''''Self-existent'''''<br />
<br />
''Saibhan'' is derived from the Sanskrit ''swayambhu'' and as stated above, is translated as self-existent. The meaning of self-existent is that He is self-creating, He exists by Himself and has no support except His own; He is self-begotten and has no origin.<br />
<br />
==Gur Prasaad | ਗਰ ਪਰਸਾਿਦ==<br />
<br />
'''''By the favour of the Guru'''''<br />
<br />
''Gur'' stands for Guru: Master, Spiritual Teacher, Guide. ''Prasad'' translates as favour, grace; thus He is attained by the Grace of the Enlightener.<br />
<br />
The above translation is that which is given by the majority of Sikhs. Both Macauliffe and Dr.Gopal Singh have suggested that the Mool Mantar was intended as epithets of God - Macauliffe suggest the phrase to mean, "the great and bountiful."<br />
<br />
Guru Nanak Dev ji had no human Guru; his Guru was God. It was during the spiritual supremacy of his successors the favour of the Guru was invoked, and deemed indispensible for deliverance. Moreover, suggests Macauliffe, though ''Gur Prasad'' does sometimes in the Guru Granth Sahib means the Guru's favour, it more often expressed by ''Guru Parsadi''. <br />
<br />
Dr.Gopal Singh says that "...many Sikh and European translators have joined the word ''Gur'' and ''Prasad'' together to suggest: "By favour (or Grace) of the Guru (is He dwelt upon)". But here Guru Nanak is giving, in monosyllables, the attributes of God. The Guru here, therefore, is Guru-in-God whose Grace is invoked. As such ''Guru'' can only be rendered as "Enlightener" which is also its literal meaning in Sanskrit."<br />
<br />
=References=<br />
* {{Book reference | Author=Macauliffe, M.A | Title=The Sikh Religion: Its Gurus Sacred Writings and Authors| Publisher=Low Price Publications | Year=1909 | ID=ISBN 8175361328}}<br />
* {{Book reference | Author=Shackle, C | Title=A Guru Nanak Glossary| Publisher=School of Oriental and African Studies| Year=1981 | ID=ISBN 07286002431}}<br />
* {{Book reference | Author=Singh, Dalip | Title=Sikhism in the Words of the Guru| Publisher=Lok Sahit Prakashan | Year=1999| ID=ISBN B0000CPD3S}}<br />
* {{Book reference | Author=Singh, Dr.Gopal | Title=Guru-Granth Sahib Vol.1| Publisher=Taplinger Publishing Co.| Year=1962 | ID=ISBN }}<br />
* {{Book reference | Author=Singh, Dr.Santokh | Title=English Transliteration and Interpretation of Nitnaym Baanees, Sikh Prayers for English Speaking Sikh Youth| Publisher=Sikh Resource Centre | Year=1990| ID=ISBN 1895471087}}<br />
* {{Book reference | Author=Osho | Title=The True Name, Vol.1 : Discourses on Japji Sahib of Guru Nanak Dev| Publisher=New Age International(P) Ltd| Year=1994 | ID=ISBN 8122406068}}<br />
<br />
=External Links=<br />
<br />
*To see the holy book in it original text follow this link: [http://www.gurbani.net/religion/philosophyofsikhism/Banis/japuji/japujisahib2a.php Gurbani.net]<br />
<br />
*To see the holy book in it original text with translation follow this link: [http://www.sikhitothemax.com/page.asp?SourceID=G&pageno=1 Sikhi to the Max]<br />
<br />
<br />
{{banis}}<br />
<br />
<br />
[[Category:Glossary of Sikh Terms]] [[category:Bani]]</div>Harsimiritkaurhttps://www.sikhiwiki.org/index.php?title=Mool_Mantar&diff=3340Mool Mantar2005-05-25T06:53:21Z<p>Harsimiritkaur: /* Akaal Moorat | ਅਕਾਲ ਮੂਰਤਿ */</p>
<hr />
<div>==The Mool Mantar==<br />
[[Image:Moolmantar guruarjan.jpg|thumb|Mool Mantar in the handwriting of Guru Arjan Dev ji from the Kartarpuri Bir]]<br />
<br />
The Mool Mantar is the most important composition contained within the Sri [[Guru Granth Sahib]]; it is the basis of [[Sikhism]]. It’s importance is emphasised by the fact that it is the first composition to appear in the [[SGGS]] and that it appears before the commencement of most of the Raags within the Sikh holy scripture.<br />
<br />
The Mool Mantar is said to be the first composition uttered by [[Guru Nanak]] Dev ji upon [[3 Days in the River|enlightenment]] at the age of 30. Being the basis of Sikhism it encapsulates the entire theology of [[Sikhism]], and as a result, it is also the most difficult composition to fully understand. The proceeding [[Japji Sahib]] and the rest of the [[SGGS]] totalling 1430 pages, are efforts to explain that which is contained within the Mool Mantar.<br />
<br />
==Ek Oankaar | ੴ==<br />
<br />
'''''There is only One God'''''<br />
<br />
===Ek | One===<br />
There is but one God, the Sole Supreme Being, the Ultimate Reality. The number one denotes that God is non-dual (advait). Bhai Gurdas writes, "By writing 1 (one) in the begining, it has been shown that EkOnakar, God, who subsumes all forms in Him is only One (and not two or three)" The number one also affirms His being a personality and not merely ''Shunya'' or void.<br />
<br />
The negation of duality implies Absoluteness of God's Being. Being Absolute, God cannot be comprehended by the mind. The mind is capable of knowing only those things, phenomena, facts and concepts which are bipolar or relative. God being Non-Dual and Absolute, is Unknowable to man's mind. A simple example of this is in imagining distances: one could quite easily indicate that a metre in height is so high; even two or three metres. However when it comes to large distances, one mile, or two miles it cannot be imagined by the mind, or fully comprehended and so a standard is used for comparison: this mountain is x miles high, this tree is so high etc<br />
<br />
===Oankaar===<br />
The word 'O-ankaar' denotes that God manifests Himself ceaselessly throughout His Creation in diverse forms, features and colours, and in this way becomes knowable to man. But, in spite of manifesting Himself diversing, God remains One; He remains Immanent in His Creation, while at the same time remaining Transcendent. This God is at once One and Many implying Unity in Diversity. Kapur Singh suggests Oan = Transcedent, -kar = Immanent. The Mandukopanishad defines the word as: "That which was, is, will be, is all Onkar. And that which triple transcends is Onkar too."<br />
<br />
==Satnam | ਸਿਤਨਾਮ==<br />
<br />
'''''His Name is Truth'''''<br />
<br />
===Sat===<br />
<br />
In Sanskrit there are two words which have this root: ''Sat'' which means beingness, existence and ''Satya'' which means truth, validity. There is a great difference between the two. Satya is the quest of the philosopher who seeks truth. What is this truth? It lies in the rules whereby two plus two always equals four, and never five or three. So Satya is a mathematical formula, a man-made calculation, but it is not Sat. It is logical truth but not existential reality. Sat is that which just is, always was, eternal. God is both Sat and Satya, existence as well as truth. Being both He can neither be fully attained through science, which probes truth, nor through arts, which explores existence. Both are incomplete in their search, because they are directed only towards one half of Him. Where both meet, where the mind and heart meet, religion begins. If the mind overpowers the heart, science is born. If the heart overpowers the mind, the realm of art is entered: poetry, music, song, sculpture. Science and Art are dualities, religion is the synthesis.<br />
<br />
===Naam===<br />
<br />
Naam literally means, ''the Name''. A fuller definition of the word can only be found within the SGGS itself. Naam is God’s ''Word'', or the Divine Essence. Etymologically, the word has a striking resemblence with the Greek ''neumena'' or the Bright Essence as opposed to phenomena. Naam is not merely the ‘Name of God’ as is commonly believed; it symbolises the Being of God filling all Creation. Naam is also referred to as Sabad in the SGGS. <br />
<br />
Where there was no creation, there was nothing in existence – no air, light, water, earth or space. God existed alone in deep meditation and self absorption. When God willed for the manifestations of his values, He created universes, worlds and all material and other living beings by uttering a single ''Word''. His ''Word'' is all pervasive and the sole source of all Creation; the ''Word'' created the universes and supports and sustains all things within them. The Sri Guru Granth Sahib further enlightens us that God’s Word turned into waves of light, rays of which are present in all creatures and all other parts of His creation. This is consistent with a fundamental principle of physics that sound vibrations, when increased several fold, change into waves of light.<br />
<br />
This Essence / Naam / Sabad is formless, colourless, and featureless but, as said, is present in all creation. There is no plant, no creature, in what it is not. Being so, the Essence can’t be seen or visualised by the mind. We can see only the physical dimension of Reality in God’s Creation – mountains, plants, trees, creatures etc. Thus the Outer Shell of Reality holds us (the appearences delude us) and we cannot penetrate deeper to experience the all pervading Reality. The physical dimensions of Reality (the outer shell) is always in flux; it keeps changing. While birth, death, creation, destruction etc occur in the physical dimensions of creation, the Essence, being ''Sat'' (Sat-Naam) never changes, it transcends space and time.<br />
<br />
As we cannot focus our mind or attention on God, who is Absolute, or even on Naam, the invisible Essence, the Name of God is the only medium available to us for approaching Him. When we recite God’s Name, and sing the Praises of God (Kirtan) we evoke within ourselves His Glories and Excellences. Thus, it is through the Name of God that we are able to think of Him, to remember Him. In other words, the Name of God is God Himself, adopted to our limited powers of perception and thought, adopted to the capacities of our body and mind. Because we are endowed with the capacity to utter and attentively listen, the continous recitation of and attentive listening to the Name of God focuses our mind on the object of invocation, resulting in a ceaseless rememberence of God (dhiaan). This Dhiaan, in turn, results in complete absorption of our conciousness on the thought of God, who responds to our earnest invocation and reveals Himself in our inner being. <br />
<br />
The revelation of the Essence of Reality within us is the revelation of Naam. When the revelation of Naam occurs within, the devotee sees His the Essence of God pervading throughout His Creation.<br />
<br />
For Sikhs, the Name of God given, the [[Gurmantar]], is [[Waheguru]] (literally wondrous enlightener). The Gurmantar is given on Amrit Sanchar (initiation) by the Panj Pyare. The Initate is to repeatedly recite the Gurmantar, and to cherish it in the heart all the time – this is the essence of prayer and devotion to God.<br />
<br />
In Gurbani, the word Gursabad or Sabad is synonymous with Gurmantar. Without ceaseless recitation of Gurmantar, Naam cannot be revealed. (insert quotes)<br />
<br />
==Karta Purakh | ਕਰਤਾ ਪਰਖ==<br />
<br />
'''''The Creator'''''<br />
<br />
''Karta'' translates literally as the Doer, the Creator. ''Purukh'' translates literally as man, husband, basically a male person.<br />
<br />
In the Sankhya system of Hindu philosophy, ''Purusha'' (the Universal Spirit), eternal, indestructible, all pervasive, is without activity or attribute, and if it is left to ''Prakriti'' (primal nature), itself an uncaused cause, and an ultimate principle, to bring the phenomenal world into being.<br />
<br />
The Sikh doctrine, however, while making use of the word, emphasizes Purusha being Himself and only Creator. As in Sufi and Vaishnavic lore, He is the only He, His creatures being females longing to go out and Unite with Him. <br />
<br />
Dr.Santokh Singh says: God, the Supreme Being, Himself is the Creator (Kartaa), and being immanent in His Creation, is All Pervasive and fills all beings (Purakh). He is thus Omniscient, knowing each one's inner mind, and Omnipotent, doing everything everywhere - evoluting, sustaining, and involuting.<br />
<br />
By stating God as the Creator, one may think that the Creator and His creation to be separate. When man sculpts an idol and the idol is completed, the sculptor and the sculpture are no longer one; they are separate. And the sculpture will remain long after the sculptor is dead. If the image fractures, the sculptor is not also broken, because the two are separate. There is no such distance between God and His creation.<br />
<br />
What kind of relationship exists between God and His creation? It is like a dancer with his dance. When man dances can you separate him from his dance? Can he return home leaving the dance behind? If the dancer dies, so the dance dies with him. When the dance stops, he is no longer the dancer. They are united. This is why since ancient times, Hindus have looked upon God as the dancer, “Nataraj.” In this symbol the dancer and the dance are one. <br />
<br />
The poet is no longer related to his poem, once it is finished. The sculptor is separated from his sculpture as soon as it is completed. A mother gives birth to a child, and they are separate; the father is always distinct from the child. But God is not distinct from His creation; He is contained in it. It would be more accurate to say: the Creator is the creation, or the creator is nothing but creativity.<br />
<br />
This is essentially the reason why Guru Nanak Dev ji says there is no need to renounce or run away from the world. Wherever you are, He is. Guru Nanak Dev ji gave birth to a unique religion in which the householder and sannyasin are one. He alone is entitled to call himself a Sikh who, being a householder is yet a sannyasin; who, being a sannyasin is still a householder. It is difficult to be a Sikh. It is easy to be a householder OR a sannyasin, but as a Sikh you are to be both. You have to remain in the house – but as if you’re not there, as if you are in the Himalayas. Keep running the shop, but maintain the remembrance of His name ever throbbing within; you can count your cash but take His name along with it.<br />
<br />
A further point to note here is that the householder-sannyasin as exampled by Guru Nanak, and further emphasised by Guru Gobind Singh in terms of the Sant-Sipahi (Saint-Soldier), resulting in the formation of the Khalsa, is a formidible being because he cannot be corrupted. He who sits right in your world and yet is not of it can in no way be tempted. The Khalsa is spiritually rich, which cannot be taken from him and also he earns a living and so is not enamoured by the trappings of wealth.<br />
<br />
==Nirbhao | ਿਨਰਭਉ==<br />
<br />
'''''Without Fear'''''<br />
<br />
''Bhao'' translates as fear, and ''Nir'' translates as without. God is without fear: Origin of fear is possible only if there is another being besides Him. Fear always involves the other: if someone can take something away from you it destroys your security. But, as God is Absolute, Himself immanent in all His Creation, whom is He to be afraid of? A corollary to this attribute, stated positively, is that God is all Bliss.<br />
<br />
==Nirvair | ਿਨਰਵੈਰ==<br />
<br />
'''''Without Hate'''''<br />
<br />
''Vair'' translates as enmity, hostility and ''Nir'' is without. God is without rancour or enmity; As God is the Sole Supreme Being, Himself immanent and pervasive in His Creation, against whom is He to have rancour, enmity, hatred or ill-will? A corollary to this attribute, stated positively, is that God is all Love.<br />
He is above all fear and is free from all thoughts of enmity.<br />
<br />
==Akaal Moorat | ਅਕਾਲ ਮੂਰਿਤ ==<br />
<br />
'''''Being Beyond Time'''''<br />
<br />
''Akaal'' translates as 'not subject to time or death' and ''Moorat'' translates as form, shape, image. God is a Being beyond time: An Eternal, Indestructible Entity. <br />
<br />
Time means change. We are aware of time because we are surrounded by change: the sun rises and it is morning, then it is afternoon and then evening; first there is the infant, then the youth, then the old man; a healthy man becomes ill, an ill person healthy; a rich man becomes a pauper, a pauper becomes a king. For God there is no time because He is eternal, perpetual, immortal. He is forever. For Him nothing is changing; everthing is static. Change is the experience of sightless eyes that do not see things in their full perspective. If we could see things from the furthest vantage point all change drops away, and then time stops; it ceases to exist. For God all things are as they are; nothing changes, everything is static.<br />
<br />
==Ajoonee | ਅਜੂਨੀ ==<br />
<br />
'''''Unborn / Not-incarnated'''''<br />
<br />
''Joon'' is a feminine noun and translates as 'birth, existence', the ''A-'' suggests 'Beyond'.<br />
<br />
God is Unborn, Uncreated, Beyond Incarnation: He Himself, being the Primal Being, no being prior to Him can be conceived.<br />
<br />
Sikhism rejects out of hand the theory of incarnation of God. The Guru-Saint thus is not God-incarnate, even though he has all the attributes of a living, human God and so identified with Him, as is his Word the (disembodied) embodiment of the Gur through which he reveals his God-nature.<br />
<br />
==Saibhan | ਸੈਭੰ==<br />
<br />
'''''Self-existent'''''<br />
<br />
''Saibhan'' is derived from the Sanskrit ''swayambhu'' and as stated above, is translated as self-existent. The meaning of self-existent is that He is self-creating, He exists by Himself and has no support except His own; He is self-begotten and has no origin.<br />
<br />
==Gur Prasaad | ਗਰ ਪਰਸਾਦਿ==<br />
<br />
'''''By the favour of the Guru'''''<br />
<br />
''Gur'' stands for Guru: Master, Spiritual Teacher, Guide. ''Prasad'' translates as favour, grace; thus He is attained by the Grace of the Enlightener.<br />
<br />
The above translation is that which is given by the majority of Sikhs. Both Macauliffe and Dr.Gopal Singh have suggested that the Mool Mantar was intended as epithets of God - Macauliffe suggest the phrase to mean, "the great and bountiful."<br />
<br />
Guru Nanak Dev ji had no human Guru; his Guru was God. It was during the spiritual supremacy of his successors the favour of the Guru was invoked, and deemed indispensible for deliverance. Moreover, suggests Macauliffe, though ''Gur Prasad'' does sometimes in the Guru Granth Sahib means the Guru's favour, it more often expressed by ''Guru Parsadi''. <br />
<br />
Dr.Gopal Singh says that "...many Sikh and European translators have joined the word ''Gur'' and ''Prasad'' together to suggest: "By favour (or Grace) of the Guru (is He dwelt upon)". But here Guru Nanak is giving, in monosyllables, the attributes of God. The Guru here, therefore, is Guru-in-God whose Grace is invoked. As such ''Guru'' can only be rendered as "Enlightener" which is also its literal meaning in Sanskrit."<br />
<br />
=References=<br />
* {{Book reference | Author=Macauliffe, M.A | Title=The Sikh Religion: Its Gurus Sacred Writings and Authors| Publisher=Low Price Publications | Year=1909 | ID=ISBN 8175361328}}<br />
* {{Book reference | Author=Shackle, C | Title=A Guru Nanak Glossary| Publisher=School of Oriental and African Studies| Year=1981 | ID=ISBN 07286002431}}<br />
* {{Book reference | Author=Singh, Dalip | Title=Sikhism in the Words of the Guru| Publisher=Lok Sahit Prakashan | Year=1999| ID=ISBN B0000CPD3S}}<br />
* {{Book reference | Author=Singh, Dr.Gopal | Title=Guru-Granth Sahib Vol.1| Publisher=Taplinger Publishing Co.| Year=1962 | ID=ISBN }}<br />
* {{Book reference | Author=Singh, Dr.Santokh | Title=English Transliteration and Interpretation of Nitnaym Baanees, Sikh Prayers for English Speaking Sikh Youth| Publisher=Sikh Resource Centre | Year=1990| ID=ISBN 1895471087}}<br />
* {{Book reference | Author=Osho | Title=The True Name, Vol.1 : Discourses on Japji Sahib of Guru Nanak Dev| Publisher=New Age International(P) Ltd| Year=1994 | ID=ISBN 8122406068}}<br />
<br />
=External Links=<br />
<br />
*To see the holy book in it original text follow this link: [http://www.gurbani.net/religion/philosophyofsikhism/Banis/japuji/japujisahib2a.php Gurbani.net]<br />
<br />
*To see the holy book in it original text with translation follow this link: [http://www.sikhitothemax.com/page.asp?SourceID=G&pageno=1 Sikhi to the Max]<br />
<br />
<br />
{{banis}}<br />
<br />
<br />
[[Category:Glossary of Sikh Terms]] [[category:Bani]]</div>Harsimiritkaurhttps://www.sikhiwiki.org/index.php?title=Mool_Mantar&diff=3339Mool Mantar2005-05-25T06:52:52Z<p>Harsimiritkaur: /* Nirvair | ਨਿਰਵੈਰੁ */</p>
<hr />
<div>==The Mool Mantar==<br />
[[Image:Moolmantar guruarjan.jpg|thumb|Mool Mantar in the handwriting of Guru Arjan Dev ji from the Kartarpuri Bir]]<br />
<br />
The Mool Mantar is the most important composition contained within the Sri [[Guru Granth Sahib]]; it is the basis of [[Sikhism]]. It’s importance is emphasised by the fact that it is the first composition to appear in the [[SGGS]] and that it appears before the commencement of most of the Raags within the Sikh holy scripture.<br />
<br />
The Mool Mantar is said to be the first composition uttered by [[Guru Nanak]] Dev ji upon [[3 Days in the River|enlightenment]] at the age of 30. Being the basis of Sikhism it encapsulates the entire theology of [[Sikhism]], and as a result, it is also the most difficult composition to fully understand. The proceeding [[Japji Sahib]] and the rest of the [[SGGS]] totalling 1430 pages, are efforts to explain that which is contained within the Mool Mantar.<br />
<br />
==Ek Oankaar | ੴ==<br />
<br />
'''''There is only One God'''''<br />
<br />
===Ek | One===<br />
There is but one God, the Sole Supreme Being, the Ultimate Reality. The number one denotes that God is non-dual (advait). Bhai Gurdas writes, "By writing 1 (one) in the begining, it has been shown that EkOnakar, God, who subsumes all forms in Him is only One (and not two or three)" The number one also affirms His being a personality and not merely ''Shunya'' or void.<br />
<br />
The negation of duality implies Absoluteness of God's Being. Being Absolute, God cannot be comprehended by the mind. The mind is capable of knowing only those things, phenomena, facts and concepts which are bipolar or relative. God being Non-Dual and Absolute, is Unknowable to man's mind. A simple example of this is in imagining distances: one could quite easily indicate that a metre in height is so high; even two or three metres. However when it comes to large distances, one mile, or two miles it cannot be imagined by the mind, or fully comprehended and so a standard is used for comparison: this mountain is x miles high, this tree is so high etc<br />
<br />
===Oankaar===<br />
The word 'O-ankaar' denotes that God manifests Himself ceaselessly throughout His Creation in diverse forms, features and colours, and in this way becomes knowable to man. But, in spite of manifesting Himself diversing, God remains One; He remains Immanent in His Creation, while at the same time remaining Transcendent. This God is at once One and Many implying Unity in Diversity. Kapur Singh suggests Oan = Transcedent, -kar = Immanent. The Mandukopanishad defines the word as: "That which was, is, will be, is all Onkar. And that which triple transcends is Onkar too."<br />
<br />
==Satnam | ਸਿਤਨਾਮ==<br />
<br />
'''''His Name is Truth'''''<br />
<br />
===Sat===<br />
<br />
In Sanskrit there are two words which have this root: ''Sat'' which means beingness, existence and ''Satya'' which means truth, validity. There is a great difference between the two. Satya is the quest of the philosopher who seeks truth. What is this truth? It lies in the rules whereby two plus two always equals four, and never five or three. So Satya is a mathematical formula, a man-made calculation, but it is not Sat. It is logical truth but not existential reality. Sat is that which just is, always was, eternal. God is both Sat and Satya, existence as well as truth. Being both He can neither be fully attained through science, which probes truth, nor through arts, which explores existence. Both are incomplete in their search, because they are directed only towards one half of Him. Where both meet, where the mind and heart meet, religion begins. If the mind overpowers the heart, science is born. If the heart overpowers the mind, the realm of art is entered: poetry, music, song, sculpture. Science and Art are dualities, religion is the synthesis.<br />
<br />
===Naam===<br />
<br />
Naam literally means, ''the Name''. A fuller definition of the word can only be found within the SGGS itself. Naam is God’s ''Word'', or the Divine Essence. Etymologically, the word has a striking resemblence with the Greek ''neumena'' or the Bright Essence as opposed to phenomena. Naam is not merely the ‘Name of God’ as is commonly believed; it symbolises the Being of God filling all Creation. Naam is also referred to as Sabad in the SGGS. <br />
<br />
Where there was no creation, there was nothing in existence – no air, light, water, earth or space. God existed alone in deep meditation and self absorption. When God willed for the manifestations of his values, He created universes, worlds and all material and other living beings by uttering a single ''Word''. His ''Word'' is all pervasive and the sole source of all Creation; the ''Word'' created the universes and supports and sustains all things within them. The Sri Guru Granth Sahib further enlightens us that God’s Word turned into waves of light, rays of which are present in all creatures and all other parts of His creation. This is consistent with a fundamental principle of physics that sound vibrations, when increased several fold, change into waves of light.<br />
<br />
This Essence / Naam / Sabad is formless, colourless, and featureless but, as said, is present in all creation. There is no plant, no creature, in what it is not. Being so, the Essence can’t be seen or visualised by the mind. We can see only the physical dimension of Reality in God’s Creation – mountains, plants, trees, creatures etc. Thus the Outer Shell of Reality holds us (the appearences delude us) and we cannot penetrate deeper to experience the all pervading Reality. The physical dimensions of Reality (the outer shell) is always in flux; it keeps changing. While birth, death, creation, destruction etc occur in the physical dimensions of creation, the Essence, being ''Sat'' (Sat-Naam) never changes, it transcends space and time.<br />
<br />
As we cannot focus our mind or attention on God, who is Absolute, or even on Naam, the invisible Essence, the Name of God is the only medium available to us for approaching Him. When we recite God’s Name, and sing the Praises of God (Kirtan) we evoke within ourselves His Glories and Excellences. Thus, it is through the Name of God that we are able to think of Him, to remember Him. In other words, the Name of God is God Himself, adopted to our limited powers of perception and thought, adopted to the capacities of our body and mind. Because we are endowed with the capacity to utter and attentively listen, the continous recitation of and attentive listening to the Name of God focuses our mind on the object of invocation, resulting in a ceaseless rememberence of God (dhiaan). This Dhiaan, in turn, results in complete absorption of our conciousness on the thought of God, who responds to our earnest invocation and reveals Himself in our inner being. <br />
<br />
The revelation of the Essence of Reality within us is the revelation of Naam. When the revelation of Naam occurs within, the devotee sees His the Essence of God pervading throughout His Creation.<br />
<br />
For Sikhs, the Name of God given, the [[Gurmantar]], is [[Waheguru]] (literally wondrous enlightener). The Gurmantar is given on Amrit Sanchar (initiation) by the Panj Pyare. The Initate is to repeatedly recite the Gurmantar, and to cherish it in the heart all the time – this is the essence of prayer and devotion to God.<br />
<br />
In Gurbani, the word Gursabad or Sabad is synonymous with Gurmantar. Without ceaseless recitation of Gurmantar, Naam cannot be revealed. (insert quotes)<br />
<br />
==Karta Purakh | ਕਰਤਾ ਪਰਖ==<br />
<br />
'''''The Creator'''''<br />
<br />
''Karta'' translates literally as the Doer, the Creator. ''Purukh'' translates literally as man, husband, basically a male person.<br />
<br />
In the Sankhya system of Hindu philosophy, ''Purusha'' (the Universal Spirit), eternal, indestructible, all pervasive, is without activity or attribute, and if it is left to ''Prakriti'' (primal nature), itself an uncaused cause, and an ultimate principle, to bring the phenomenal world into being.<br />
<br />
The Sikh doctrine, however, while making use of the word, emphasizes Purusha being Himself and only Creator. As in Sufi and Vaishnavic lore, He is the only He, His creatures being females longing to go out and Unite with Him. <br />
<br />
Dr.Santokh Singh says: God, the Supreme Being, Himself is the Creator (Kartaa), and being immanent in His Creation, is All Pervasive and fills all beings (Purakh). He is thus Omniscient, knowing each one's inner mind, and Omnipotent, doing everything everywhere - evoluting, sustaining, and involuting.<br />
<br />
By stating God as the Creator, one may think that the Creator and His creation to be separate. When man sculpts an idol and the idol is completed, the sculptor and the sculpture are no longer one; they are separate. And the sculpture will remain long after the sculptor is dead. If the image fractures, the sculptor is not also broken, because the two are separate. There is no such distance between God and His creation.<br />
<br />
What kind of relationship exists between God and His creation? It is like a dancer with his dance. When man dances can you separate him from his dance? Can he return home leaving the dance behind? If the dancer dies, so the dance dies with him. When the dance stops, he is no longer the dancer. They are united. This is why since ancient times, Hindus have looked upon God as the dancer, “Nataraj.” In this symbol the dancer and the dance are one. <br />
<br />
The poet is no longer related to his poem, once it is finished. The sculptor is separated from his sculpture as soon as it is completed. A mother gives birth to a child, and they are separate; the father is always distinct from the child. But God is not distinct from His creation; He is contained in it. It would be more accurate to say: the Creator is the creation, or the creator is nothing but creativity.<br />
<br />
This is essentially the reason why Guru Nanak Dev ji says there is no need to renounce or run away from the world. Wherever you are, He is. Guru Nanak Dev ji gave birth to a unique religion in which the householder and sannyasin are one. He alone is entitled to call himself a Sikh who, being a householder is yet a sannyasin; who, being a sannyasin is still a householder. It is difficult to be a Sikh. It is easy to be a householder OR a sannyasin, but as a Sikh you are to be both. You have to remain in the house – but as if you’re not there, as if you are in the Himalayas. Keep running the shop, but maintain the remembrance of His name ever throbbing within; you can count your cash but take His name along with it.<br />
<br />
A further point to note here is that the householder-sannyasin as exampled by Guru Nanak, and further emphasised by Guru Gobind Singh in terms of the Sant-Sipahi (Saint-Soldier), resulting in the formation of the Khalsa, is a formidible being because he cannot be corrupted. He who sits right in your world and yet is not of it can in no way be tempted. The Khalsa is spiritually rich, which cannot be taken from him and also he earns a living and so is not enamoured by the trappings of wealth.<br />
<br />
==Nirbhao | ਿਨਰਭਉ==<br />
<br />
'''''Without Fear'''''<br />
<br />
''Bhao'' translates as fear, and ''Nir'' translates as without. God is without fear: Origin of fear is possible only if there is another being besides Him. Fear always involves the other: if someone can take something away from you it destroys your security. But, as God is Absolute, Himself immanent in all His Creation, whom is He to be afraid of? A corollary to this attribute, stated positively, is that God is all Bliss.<br />
<br />
==Nirvair | ਿਨਰਵੈਰ==<br />
<br />
'''''Without Hate'''''<br />
<br />
''Vair'' translates as enmity, hostility and ''Nir'' is without. God is without rancour or enmity; As God is the Sole Supreme Being, Himself immanent and pervasive in His Creation, against whom is He to have rancour, enmity, hatred or ill-will? A corollary to this attribute, stated positively, is that God is all Love.<br />
He is above all fear and is free from all thoughts of enmity.<br />
<br />
==Akaal Moorat | ਅਕਾਲ ਮੂਰਤਿ ==<br />
<br />
'''''Being Beyond Time'''''<br />
<br />
''Akaal'' translates as 'not subject to time or death' and ''Moorat'' translates as form, shape, image. God is a Being beyond time: An Eternal, Indestructible Entity. <br />
<br />
Time means change. We are aware of time because we are surrounded by change: the sun rises and it is morning, then it is afternoon and then evening; first there is the infant, then the youth, then the old man; a healthy man becomes ill, an ill person healthy; a rich man becomes a pauper, a pauper becomes a king. For God there is no time because He is eternal, perpetual, immortal. He is forever. For Him nothing is changing; everthing is static. Change is the experience of sightless eyes that do not see things in their full perspective. If we could see things from the furthest vantage point all change drops away, and then time stops; it ceases to exist. For God all things are as they are; nothing changes, everything is static.<br />
<br />
==Ajoonee | ਅਜੂਨੀ ==<br />
<br />
'''''Unborn / Not-incarnated'''''<br />
<br />
''Joon'' is a feminine noun and translates as 'birth, existence', the ''A-'' suggests 'Beyond'.<br />
<br />
God is Unborn, Uncreated, Beyond Incarnation: He Himself, being the Primal Being, no being prior to Him can be conceived.<br />
<br />
Sikhism rejects out of hand the theory of incarnation of God. The Guru-Saint thus is not God-incarnate, even though he has all the attributes of a living, human God and so identified with Him, as is his Word the (disembodied) embodiment of the Gur through which he reveals his God-nature.<br />
<br />
==Saibhan | ਸੈਭੰ==<br />
<br />
'''''Self-existent'''''<br />
<br />
''Saibhan'' is derived from the Sanskrit ''swayambhu'' and as stated above, is translated as self-existent. The meaning of self-existent is that He is self-creating, He exists by Himself and has no support except His own; He is self-begotten and has no origin.<br />
<br />
==Gur Prasaad | ਗਰ ਪਰਸਾਦਿ==<br />
<br />
'''''By the favour of the Guru'''''<br />
<br />
''Gur'' stands for Guru: Master, Spiritual Teacher, Guide. ''Prasad'' translates as favour, grace; thus He is attained by the Grace of the Enlightener.<br />
<br />
The above translation is that which is given by the majority of Sikhs. Both Macauliffe and Dr.Gopal Singh have suggested that the Mool Mantar was intended as epithets of God - Macauliffe suggest the phrase to mean, "the great and bountiful."<br />
<br />
Guru Nanak Dev ji had no human Guru; his Guru was God. It was during the spiritual supremacy of his successors the favour of the Guru was invoked, and deemed indispensible for deliverance. Moreover, suggests Macauliffe, though ''Gur Prasad'' does sometimes in the Guru Granth Sahib means the Guru's favour, it more often expressed by ''Guru Parsadi''. <br />
<br />
Dr.Gopal Singh says that "...many Sikh and European translators have joined the word ''Gur'' and ''Prasad'' together to suggest: "By favour (or Grace) of the Guru (is He dwelt upon)". But here Guru Nanak is giving, in monosyllables, the attributes of God. The Guru here, therefore, is Guru-in-God whose Grace is invoked. As such ''Guru'' can only be rendered as "Enlightener" which is also its literal meaning in Sanskrit."<br />
<br />
=References=<br />
* {{Book reference | Author=Macauliffe, M.A | Title=The Sikh Religion: Its Gurus Sacred Writings and Authors| Publisher=Low Price Publications | Year=1909 | ID=ISBN 8175361328}}<br />
* {{Book reference | Author=Shackle, C | Title=A Guru Nanak Glossary| Publisher=School of Oriental and African Studies| Year=1981 | ID=ISBN 07286002431}}<br />
* {{Book reference | Author=Singh, Dalip | Title=Sikhism in the Words of the Guru| Publisher=Lok Sahit Prakashan | Year=1999| ID=ISBN B0000CPD3S}}<br />
* {{Book reference | Author=Singh, Dr.Gopal | Title=Guru-Granth Sahib Vol.1| Publisher=Taplinger Publishing Co.| Year=1962 | ID=ISBN }}<br />
* {{Book reference | Author=Singh, Dr.Santokh | Title=English Transliteration and Interpretation of Nitnaym Baanees, Sikh Prayers for English Speaking Sikh Youth| Publisher=Sikh Resource Centre | Year=1990| ID=ISBN 1895471087}}<br />
* {{Book reference | Author=Osho | Title=The True Name, Vol.1 : Discourses on Japji Sahib of Guru Nanak Dev| Publisher=New Age International(P) Ltd| Year=1994 | ID=ISBN 8122406068}}<br />
<br />
=External Links=<br />
<br />
*To see the holy book in it original text follow this link: [http://www.gurbani.net/religion/philosophyofsikhism/Banis/japuji/japujisahib2a.php Gurbani.net]<br />
<br />
*To see the holy book in it original text with translation follow this link: [http://www.sikhitothemax.com/page.asp?SourceID=G&pageno=1 Sikhi to the Max]<br />
<br />
<br />
{{banis}}<br />
<br />
<br />
[[Category:Glossary of Sikh Terms]] [[category:Bani]]</div>Harsimiritkaurhttps://www.sikhiwiki.org/index.php?title=Mool_Mantar&diff=3338Mool Mantar2005-05-25T06:52:21Z<p>Harsimiritkaur: /* Nirbhao | ਨਿਰਭਉ */</p>
<hr />
<div>==The Mool Mantar==<br />
[[Image:Moolmantar guruarjan.jpg|thumb|Mool Mantar in the handwriting of Guru Arjan Dev ji from the Kartarpuri Bir]]<br />
<br />
The Mool Mantar is the most important composition contained within the Sri [[Guru Granth Sahib]]; it is the basis of [[Sikhism]]. It’s importance is emphasised by the fact that it is the first composition to appear in the [[SGGS]] and that it appears before the commencement of most of the Raags within the Sikh holy scripture.<br />
<br />
The Mool Mantar is said to be the first composition uttered by [[Guru Nanak]] Dev ji upon [[3 Days in the River|enlightenment]] at the age of 30. Being the basis of Sikhism it encapsulates the entire theology of [[Sikhism]], and as a result, it is also the most difficult composition to fully understand. The proceeding [[Japji Sahib]] and the rest of the [[SGGS]] totalling 1430 pages, are efforts to explain that which is contained within the Mool Mantar.<br />
<br />
==Ek Oankaar | ੴ==<br />
<br />
'''''There is only One God'''''<br />
<br />
===Ek | One===<br />
There is but one God, the Sole Supreme Being, the Ultimate Reality. The number one denotes that God is non-dual (advait). Bhai Gurdas writes, "By writing 1 (one) in the begining, it has been shown that EkOnakar, God, who subsumes all forms in Him is only One (and not two or three)" The number one also affirms His being a personality and not merely ''Shunya'' or void.<br />
<br />
The negation of duality implies Absoluteness of God's Being. Being Absolute, God cannot be comprehended by the mind. The mind is capable of knowing only those things, phenomena, facts and concepts which are bipolar or relative. God being Non-Dual and Absolute, is Unknowable to man's mind. A simple example of this is in imagining distances: one could quite easily indicate that a metre in height is so high; even two or three metres. However when it comes to large distances, one mile, or two miles it cannot be imagined by the mind, or fully comprehended and so a standard is used for comparison: this mountain is x miles high, this tree is so high etc<br />
<br />
===Oankaar===<br />
The word 'O-ankaar' denotes that God manifests Himself ceaselessly throughout His Creation in diverse forms, features and colours, and in this way becomes knowable to man. But, in spite of manifesting Himself diversing, God remains One; He remains Immanent in His Creation, while at the same time remaining Transcendent. This God is at once One and Many implying Unity in Diversity. Kapur Singh suggests Oan = Transcedent, -kar = Immanent. The Mandukopanishad defines the word as: "That which was, is, will be, is all Onkar. And that which triple transcends is Onkar too."<br />
<br />
==Satnam | ਸਿਤਨਾਮ==<br />
<br />
'''''His Name is Truth'''''<br />
<br />
===Sat===<br />
<br />
In Sanskrit there are two words which have this root: ''Sat'' which means beingness, existence and ''Satya'' which means truth, validity. There is a great difference between the two. Satya is the quest of the philosopher who seeks truth. What is this truth? It lies in the rules whereby two plus two always equals four, and never five or three. So Satya is a mathematical formula, a man-made calculation, but it is not Sat. It is logical truth but not existential reality. Sat is that which just is, always was, eternal. God is both Sat and Satya, existence as well as truth. Being both He can neither be fully attained through science, which probes truth, nor through arts, which explores existence. Both are incomplete in their search, because they are directed only towards one half of Him. Where both meet, where the mind and heart meet, religion begins. If the mind overpowers the heart, science is born. If the heart overpowers the mind, the realm of art is entered: poetry, music, song, sculpture. Science and Art are dualities, religion is the synthesis.<br />
<br />
===Naam===<br />
<br />
Naam literally means, ''the Name''. A fuller definition of the word can only be found within the SGGS itself. Naam is God’s ''Word'', or the Divine Essence. Etymologically, the word has a striking resemblence with the Greek ''neumena'' or the Bright Essence as opposed to phenomena. Naam is not merely the ‘Name of God’ as is commonly believed; it symbolises the Being of God filling all Creation. Naam is also referred to as Sabad in the SGGS. <br />
<br />
Where there was no creation, there was nothing in existence – no air, light, water, earth or space. God existed alone in deep meditation and self absorption. When God willed for the manifestations of his values, He created universes, worlds and all material and other living beings by uttering a single ''Word''. His ''Word'' is all pervasive and the sole source of all Creation; the ''Word'' created the universes and supports and sustains all things within them. The Sri Guru Granth Sahib further enlightens us that God’s Word turned into waves of light, rays of which are present in all creatures and all other parts of His creation. This is consistent with a fundamental principle of physics that sound vibrations, when increased several fold, change into waves of light.<br />
<br />
This Essence / Naam / Sabad is formless, colourless, and featureless but, as said, is present in all creation. There is no plant, no creature, in what it is not. Being so, the Essence can’t be seen or visualised by the mind. We can see only the physical dimension of Reality in God’s Creation – mountains, plants, trees, creatures etc. Thus the Outer Shell of Reality holds us (the appearences delude us) and we cannot penetrate deeper to experience the all pervading Reality. The physical dimensions of Reality (the outer shell) is always in flux; it keeps changing. While birth, death, creation, destruction etc occur in the physical dimensions of creation, the Essence, being ''Sat'' (Sat-Naam) never changes, it transcends space and time.<br />
<br />
As we cannot focus our mind or attention on God, who is Absolute, or even on Naam, the invisible Essence, the Name of God is the only medium available to us for approaching Him. When we recite God’s Name, and sing the Praises of God (Kirtan) we evoke within ourselves His Glories and Excellences. Thus, it is through the Name of God that we are able to think of Him, to remember Him. In other words, the Name of God is God Himself, adopted to our limited powers of perception and thought, adopted to the capacities of our body and mind. Because we are endowed with the capacity to utter and attentively listen, the continous recitation of and attentive listening to the Name of God focuses our mind on the object of invocation, resulting in a ceaseless rememberence of God (dhiaan). This Dhiaan, in turn, results in complete absorption of our conciousness on the thought of God, who responds to our earnest invocation and reveals Himself in our inner being. <br />
<br />
The revelation of the Essence of Reality within us is the revelation of Naam. When the revelation of Naam occurs within, the devotee sees His the Essence of God pervading throughout His Creation.<br />
<br />
For Sikhs, the Name of God given, the [[Gurmantar]], is [[Waheguru]] (literally wondrous enlightener). The Gurmantar is given on Amrit Sanchar (initiation) by the Panj Pyare. The Initate is to repeatedly recite the Gurmantar, and to cherish it in the heart all the time – this is the essence of prayer and devotion to God.<br />
<br />
In Gurbani, the word Gursabad or Sabad is synonymous with Gurmantar. Without ceaseless recitation of Gurmantar, Naam cannot be revealed. (insert quotes)<br />
<br />
==Karta Purakh | ਕਰਤਾ ਪਰਖ==<br />
<br />
'''''The Creator'''''<br />
<br />
''Karta'' translates literally as the Doer, the Creator. ''Purukh'' translates literally as man, husband, basically a male person.<br />
<br />
In the Sankhya system of Hindu philosophy, ''Purusha'' (the Universal Spirit), eternal, indestructible, all pervasive, is without activity or attribute, and if it is left to ''Prakriti'' (primal nature), itself an uncaused cause, and an ultimate principle, to bring the phenomenal world into being.<br />
<br />
The Sikh doctrine, however, while making use of the word, emphasizes Purusha being Himself and only Creator. As in Sufi and Vaishnavic lore, He is the only He, His creatures being females longing to go out and Unite with Him. <br />
<br />
Dr.Santokh Singh says: God, the Supreme Being, Himself is the Creator (Kartaa), and being immanent in His Creation, is All Pervasive and fills all beings (Purakh). He is thus Omniscient, knowing each one's inner mind, and Omnipotent, doing everything everywhere - evoluting, sustaining, and involuting.<br />
<br />
By stating God as the Creator, one may think that the Creator and His creation to be separate. When man sculpts an idol and the idol is completed, the sculptor and the sculpture are no longer one; they are separate. And the sculpture will remain long after the sculptor is dead. If the image fractures, the sculptor is not also broken, because the two are separate. There is no such distance between God and His creation.<br />
<br />
What kind of relationship exists between God and His creation? It is like a dancer with his dance. When man dances can you separate him from his dance? Can he return home leaving the dance behind? If the dancer dies, so the dance dies with him. When the dance stops, he is no longer the dancer. They are united. This is why since ancient times, Hindus have looked upon God as the dancer, “Nataraj.” In this symbol the dancer and the dance are one. <br />
<br />
The poet is no longer related to his poem, once it is finished. The sculptor is separated from his sculpture as soon as it is completed. A mother gives birth to a child, and they are separate; the father is always distinct from the child. But God is not distinct from His creation; He is contained in it. It would be more accurate to say: the Creator is the creation, or the creator is nothing but creativity.<br />
<br />
This is essentially the reason why Guru Nanak Dev ji says there is no need to renounce or run away from the world. Wherever you are, He is. Guru Nanak Dev ji gave birth to a unique religion in which the householder and sannyasin are one. He alone is entitled to call himself a Sikh who, being a householder is yet a sannyasin; who, being a sannyasin is still a householder. It is difficult to be a Sikh. It is easy to be a householder OR a sannyasin, but as a Sikh you are to be both. You have to remain in the house – but as if you’re not there, as if you are in the Himalayas. Keep running the shop, but maintain the remembrance of His name ever throbbing within; you can count your cash but take His name along with it.<br />
<br />
A further point to note here is that the householder-sannyasin as exampled by Guru Nanak, and further emphasised by Guru Gobind Singh in terms of the Sant-Sipahi (Saint-Soldier), resulting in the formation of the Khalsa, is a formidible being because he cannot be corrupted. He who sits right in your world and yet is not of it can in no way be tempted. The Khalsa is spiritually rich, which cannot be taken from him and also he earns a living and so is not enamoured by the trappings of wealth.<br />
<br />
==Nirbhao | ਿਨਰਭਉ==<br />
<br />
'''''Without Fear'''''<br />
<br />
''Bhao'' translates as fear, and ''Nir'' translates as without. God is without fear: Origin of fear is possible only if there is another being besides Him. Fear always involves the other: if someone can take something away from you it destroys your security. But, as God is Absolute, Himself immanent in all His Creation, whom is He to be afraid of? A corollary to this attribute, stated positively, is that God is all Bliss.<br />
<br />
==Nirvair | ਨਿਰਵੈਰ==<br />
<br />
'''''Without Hate'''''<br />
<br />
''Vair'' translates as enmity, hostility and ''Nir'' is without. God is without rancour or enmity; As God is the Sole Supreme Being, Himself immanent and pervasive in His Creation, against whom is He to have rancour, enmity, hatred or ill-will? A corollary to this attribute, stated positively, is that God is all Love.<br />
He is above all fear and is free from all thoughts of enmity.<br />
<br />
==Akaal Moorat | ਅਕਾਲ ਮੂਰਤਿ ==<br />
<br />
'''''Being Beyond Time'''''<br />
<br />
''Akaal'' translates as 'not subject to time or death' and ''Moorat'' translates as form, shape, image. God is a Being beyond time: An Eternal, Indestructible Entity. <br />
<br />
Time means change. We are aware of time because we are surrounded by change: the sun rises and it is morning, then it is afternoon and then evening; first there is the infant, then the youth, then the old man; a healthy man becomes ill, an ill person healthy; a rich man becomes a pauper, a pauper becomes a king. For God there is no time because He is eternal, perpetual, immortal. He is forever. For Him nothing is changing; everthing is static. Change is the experience of sightless eyes that do not see things in their full perspective. If we could see things from the furthest vantage point all change drops away, and then time stops; it ceases to exist. For God all things are as they are; nothing changes, everything is static.<br />
<br />
==Ajoonee | ਅਜੂਨੀ ==<br />
<br />
'''''Unborn / Not-incarnated'''''<br />
<br />
''Joon'' is a feminine noun and translates as 'birth, existence', the ''A-'' suggests 'Beyond'.<br />
<br />
God is Unborn, Uncreated, Beyond Incarnation: He Himself, being the Primal Being, no being prior to Him can be conceived.<br />
<br />
Sikhism rejects out of hand the theory of incarnation of God. The Guru-Saint thus is not God-incarnate, even though he has all the attributes of a living, human God and so identified with Him, as is his Word the (disembodied) embodiment of the Gur through which he reveals his God-nature.<br />
<br />
==Saibhan | ਸੈਭੰ==<br />
<br />
'''''Self-existent'''''<br />
<br />
''Saibhan'' is derived from the Sanskrit ''swayambhu'' and as stated above, is translated as self-existent. The meaning of self-existent is that He is self-creating, He exists by Himself and has no support except His own; He is self-begotten and has no origin.<br />
<br />
==Gur Prasaad | ਗਰ ਪਰਸਾਦਿ==<br />
<br />
'''''By the favour of the Guru'''''<br />
<br />
''Gur'' stands for Guru: Master, Spiritual Teacher, Guide. ''Prasad'' translates as favour, grace; thus He is attained by the Grace of the Enlightener.<br />
<br />
The above translation is that which is given by the majority of Sikhs. Both Macauliffe and Dr.Gopal Singh have suggested that the Mool Mantar was intended as epithets of God - Macauliffe suggest the phrase to mean, "the great and bountiful."<br />
<br />
Guru Nanak Dev ji had no human Guru; his Guru was God. It was during the spiritual supremacy of his successors the favour of the Guru was invoked, and deemed indispensible for deliverance. Moreover, suggests Macauliffe, though ''Gur Prasad'' does sometimes in the Guru Granth Sahib means the Guru's favour, it more often expressed by ''Guru Parsadi''. <br />
<br />
Dr.Gopal Singh says that "...many Sikh and European translators have joined the word ''Gur'' and ''Prasad'' together to suggest: "By favour (or Grace) of the Guru (is He dwelt upon)". But here Guru Nanak is giving, in monosyllables, the attributes of God. The Guru here, therefore, is Guru-in-God whose Grace is invoked. As such ''Guru'' can only be rendered as "Enlightener" which is also its literal meaning in Sanskrit."<br />
<br />
=References=<br />
* {{Book reference | Author=Macauliffe, M.A | Title=The Sikh Religion: Its Gurus Sacred Writings and Authors| Publisher=Low Price Publications | Year=1909 | ID=ISBN 8175361328}}<br />
* {{Book reference | Author=Shackle, C | Title=A Guru Nanak Glossary| Publisher=School of Oriental and African Studies| Year=1981 | ID=ISBN 07286002431}}<br />
* {{Book reference | Author=Singh, Dalip | Title=Sikhism in the Words of the Guru| Publisher=Lok Sahit Prakashan | Year=1999| ID=ISBN B0000CPD3S}}<br />
* {{Book reference | Author=Singh, Dr.Gopal | Title=Guru-Granth Sahib Vol.1| Publisher=Taplinger Publishing Co.| Year=1962 | ID=ISBN }}<br />
* {{Book reference | Author=Singh, Dr.Santokh | Title=English Transliteration and Interpretation of Nitnaym Baanees, Sikh Prayers for English Speaking Sikh Youth| Publisher=Sikh Resource Centre | Year=1990| ID=ISBN 1895471087}}<br />
* {{Book reference | Author=Osho | Title=The True Name, Vol.1 : Discourses on Japji Sahib of Guru Nanak Dev| Publisher=New Age International(P) Ltd| Year=1994 | ID=ISBN 8122406068}}<br />
<br />
=External Links=<br />
<br />
*To see the holy book in it original text follow this link: [http://www.gurbani.net/religion/philosophyofsikhism/Banis/japuji/japujisahib2a.php Gurbani.net]<br />
<br />
*To see the holy book in it original text with translation follow this link: [http://www.sikhitothemax.com/page.asp?SourceID=G&pageno=1 Sikhi to the Max]<br />
<br />
<br />
{{banis}}<br />
<br />
<br />
[[Category:Glossary of Sikh Terms]] [[category:Bani]]</div>Harsimiritkaurhttps://www.sikhiwiki.org/index.php?title=Mool_Mantar&diff=3337Mool Mantar2005-05-25T06:51:55Z<p>Harsimiritkaur: /* Satnam | ਸਤਿਨਾਮੁ */</p>
<hr />
<div>==The Mool Mantar==<br />
[[Image:Moolmantar guruarjan.jpg|thumb|Mool Mantar in the handwriting of Guru Arjan Dev ji from the Kartarpuri Bir]]<br />
<br />
The Mool Mantar is the most important composition contained within the Sri [[Guru Granth Sahib]]; it is the basis of [[Sikhism]]. It’s importance is emphasised by the fact that it is the first composition to appear in the [[SGGS]] and that it appears before the commencement of most of the Raags within the Sikh holy scripture.<br />
<br />
The Mool Mantar is said to be the first composition uttered by [[Guru Nanak]] Dev ji upon [[3 Days in the River|enlightenment]] at the age of 30. Being the basis of Sikhism it encapsulates the entire theology of [[Sikhism]], and as a result, it is also the most difficult composition to fully understand. The proceeding [[Japji Sahib]] and the rest of the [[SGGS]] totalling 1430 pages, are efforts to explain that which is contained within the Mool Mantar.<br />
<br />
==Ek Oankaar | ੴ==<br />
<br />
'''''There is only One God'''''<br />
<br />
===Ek | One===<br />
There is but one God, the Sole Supreme Being, the Ultimate Reality. The number one denotes that God is non-dual (advait). Bhai Gurdas writes, "By writing 1 (one) in the begining, it has been shown that EkOnakar, God, who subsumes all forms in Him is only One (and not two or three)" The number one also affirms His being a personality and not merely ''Shunya'' or void.<br />
<br />
The negation of duality implies Absoluteness of God's Being. Being Absolute, God cannot be comprehended by the mind. The mind is capable of knowing only those things, phenomena, facts and concepts which are bipolar or relative. God being Non-Dual and Absolute, is Unknowable to man's mind. A simple example of this is in imagining distances: one could quite easily indicate that a metre in height is so high; even two or three metres. However when it comes to large distances, one mile, or two miles it cannot be imagined by the mind, or fully comprehended and so a standard is used for comparison: this mountain is x miles high, this tree is so high etc<br />
<br />
===Oankaar===<br />
The word 'O-ankaar' denotes that God manifests Himself ceaselessly throughout His Creation in diverse forms, features and colours, and in this way becomes knowable to man. But, in spite of manifesting Himself diversing, God remains One; He remains Immanent in His Creation, while at the same time remaining Transcendent. This God is at once One and Many implying Unity in Diversity. Kapur Singh suggests Oan = Transcedent, -kar = Immanent. The Mandukopanishad defines the word as: "That which was, is, will be, is all Onkar. And that which triple transcends is Onkar too."<br />
<br />
==Satnam | ਸਿਤਨਾਮ==<br />
<br />
'''''His Name is Truth'''''<br />
<br />
===Sat===<br />
<br />
In Sanskrit there are two words which have this root: ''Sat'' which means beingness, existence and ''Satya'' which means truth, validity. There is a great difference between the two. Satya is the quest of the philosopher who seeks truth. What is this truth? It lies in the rules whereby two plus two always equals four, and never five or three. So Satya is a mathematical formula, a man-made calculation, but it is not Sat. It is logical truth but not existential reality. Sat is that which just is, always was, eternal. God is both Sat and Satya, existence as well as truth. Being both He can neither be fully attained through science, which probes truth, nor through arts, which explores existence. Both are incomplete in their search, because they are directed only towards one half of Him. Where both meet, where the mind and heart meet, religion begins. If the mind overpowers the heart, science is born. If the heart overpowers the mind, the realm of art is entered: poetry, music, song, sculpture. Science and Art are dualities, religion is the synthesis.<br />
<br />
===Naam===<br />
<br />
Naam literally means, ''the Name''. A fuller definition of the word can only be found within the SGGS itself. Naam is God’s ''Word'', or the Divine Essence. Etymologically, the word has a striking resemblence with the Greek ''neumena'' or the Bright Essence as opposed to phenomena. Naam is not merely the ‘Name of God’ as is commonly believed; it symbolises the Being of God filling all Creation. Naam is also referred to as Sabad in the SGGS. <br />
<br />
Where there was no creation, there was nothing in existence – no air, light, water, earth or space. God existed alone in deep meditation and self absorption. When God willed for the manifestations of his values, He created universes, worlds and all material and other living beings by uttering a single ''Word''. His ''Word'' is all pervasive and the sole source of all Creation; the ''Word'' created the universes and supports and sustains all things within them. The Sri Guru Granth Sahib further enlightens us that God’s Word turned into waves of light, rays of which are present in all creatures and all other parts of His creation. This is consistent with a fundamental principle of physics that sound vibrations, when increased several fold, change into waves of light.<br />
<br />
This Essence / Naam / Sabad is formless, colourless, and featureless but, as said, is present in all creation. There is no plant, no creature, in what it is not. Being so, the Essence can’t be seen or visualised by the mind. We can see only the physical dimension of Reality in God’s Creation – mountains, plants, trees, creatures etc. Thus the Outer Shell of Reality holds us (the appearences delude us) and we cannot penetrate deeper to experience the all pervading Reality. The physical dimensions of Reality (the outer shell) is always in flux; it keeps changing. While birth, death, creation, destruction etc occur in the physical dimensions of creation, the Essence, being ''Sat'' (Sat-Naam) never changes, it transcends space and time.<br />
<br />
As we cannot focus our mind or attention on God, who is Absolute, or even on Naam, the invisible Essence, the Name of God is the only medium available to us for approaching Him. When we recite God’s Name, and sing the Praises of God (Kirtan) we evoke within ourselves His Glories and Excellences. Thus, it is through the Name of God that we are able to think of Him, to remember Him. In other words, the Name of God is God Himself, adopted to our limited powers of perception and thought, adopted to the capacities of our body and mind. Because we are endowed with the capacity to utter and attentively listen, the continous recitation of and attentive listening to the Name of God focuses our mind on the object of invocation, resulting in a ceaseless rememberence of God (dhiaan). This Dhiaan, in turn, results in complete absorption of our conciousness on the thought of God, who responds to our earnest invocation and reveals Himself in our inner being. <br />
<br />
The revelation of the Essence of Reality within us is the revelation of Naam. When the revelation of Naam occurs within, the devotee sees His the Essence of God pervading throughout His Creation.<br />
<br />
For Sikhs, the Name of God given, the [[Gurmantar]], is [[Waheguru]] (literally wondrous enlightener). The Gurmantar is given on Amrit Sanchar (initiation) by the Panj Pyare. The Initate is to repeatedly recite the Gurmantar, and to cherish it in the heart all the time – this is the essence of prayer and devotion to God.<br />
<br />
In Gurbani, the word Gursabad or Sabad is synonymous with Gurmantar. Without ceaseless recitation of Gurmantar, Naam cannot be revealed. (insert quotes)<br />
<br />
==Karta Purakh | ਕਰਤਾ ਪਰਖ==<br />
<br />
'''''The Creator'''''<br />
<br />
''Karta'' translates literally as the Doer, the Creator. ''Purukh'' translates literally as man, husband, basically a male person.<br />
<br />
In the Sankhya system of Hindu philosophy, ''Purusha'' (the Universal Spirit), eternal, indestructible, all pervasive, is without activity or attribute, and if it is left to ''Prakriti'' (primal nature), itself an uncaused cause, and an ultimate principle, to bring the phenomenal world into being.<br />
<br />
The Sikh doctrine, however, while making use of the word, emphasizes Purusha being Himself and only Creator. As in Sufi and Vaishnavic lore, He is the only He, His creatures being females longing to go out and Unite with Him. <br />
<br />
Dr.Santokh Singh says: God, the Supreme Being, Himself is the Creator (Kartaa), and being immanent in His Creation, is All Pervasive and fills all beings (Purakh). He is thus Omniscient, knowing each one's inner mind, and Omnipotent, doing everything everywhere - evoluting, sustaining, and involuting.<br />
<br />
By stating God as the Creator, one may think that the Creator and His creation to be separate. When man sculpts an idol and the idol is completed, the sculptor and the sculpture are no longer one; they are separate. And the sculpture will remain long after the sculptor is dead. If the image fractures, the sculptor is not also broken, because the two are separate. There is no such distance between God and His creation.<br />
<br />
What kind of relationship exists between God and His creation? It is like a dancer with his dance. When man dances can you separate him from his dance? Can he return home leaving the dance behind? If the dancer dies, so the dance dies with him. When the dance stops, he is no longer the dancer. They are united. This is why since ancient times, Hindus have looked upon God as the dancer, “Nataraj.” In this symbol the dancer and the dance are one. <br />
<br />
The poet is no longer related to his poem, once it is finished. The sculptor is separated from his sculpture as soon as it is completed. A mother gives birth to a child, and they are separate; the father is always distinct from the child. But God is not distinct from His creation; He is contained in it. It would be more accurate to say: the Creator is the creation, or the creator is nothing but creativity.<br />
<br />
This is essentially the reason why Guru Nanak Dev ji says there is no need to renounce or run away from the world. Wherever you are, He is. Guru Nanak Dev ji gave birth to a unique religion in which the householder and sannyasin are one. He alone is entitled to call himself a Sikh who, being a householder is yet a sannyasin; who, being a sannyasin is still a householder. It is difficult to be a Sikh. It is easy to be a householder OR a sannyasin, but as a Sikh you are to be both. You have to remain in the house – but as if you’re not there, as if you are in the Himalayas. Keep running the shop, but maintain the remembrance of His name ever throbbing within; you can count your cash but take His name along with it.<br />
<br />
A further point to note here is that the householder-sannyasin as exampled by Guru Nanak, and further emphasised by Guru Gobind Singh in terms of the Sant-Sipahi (Saint-Soldier), resulting in the formation of the Khalsa, is a formidible being because he cannot be corrupted. He who sits right in your world and yet is not of it can in no way be tempted. The Khalsa is spiritually rich, which cannot be taken from him and also he earns a living and so is not enamoured by the trappings of wealth.<br />
<br />
==Nirbhao | ਨਿਰਭਉ==<br />
<br />
'''''Without Fear'''''<br />
<br />
''Bhao'' translates as fear, and ''Nir'' translates as without. God is without fear: Origin of fear is possible only if there is another being besides Him. Fear always involves the other: if someone can take something away from you it destroys your security. But, as God is Absolute, Himself immanent in all His Creation, whom is He to be afraid of? A corollary to this attribute, stated positively, is that God is all Bliss.<br />
<br />
==Nirvair | ਨਿਰਵੈਰ==<br />
<br />
'''''Without Hate'''''<br />
<br />
''Vair'' translates as enmity, hostility and ''Nir'' is without. God is without rancour or enmity; As God is the Sole Supreme Being, Himself immanent and pervasive in His Creation, against whom is He to have rancour, enmity, hatred or ill-will? A corollary to this attribute, stated positively, is that God is all Love.<br />
He is above all fear and is free from all thoughts of enmity.<br />
<br />
==Akaal Moorat | ਅਕਾਲ ਮੂਰਤਿ ==<br />
<br />
'''''Being Beyond Time'''''<br />
<br />
''Akaal'' translates as 'not subject to time or death' and ''Moorat'' translates as form, shape, image. God is a Being beyond time: An Eternal, Indestructible Entity. <br />
<br />
Time means change. We are aware of time because we are surrounded by change: the sun rises and it is morning, then it is afternoon and then evening; first there is the infant, then the youth, then the old man; a healthy man becomes ill, an ill person healthy; a rich man becomes a pauper, a pauper becomes a king. For God there is no time because He is eternal, perpetual, immortal. He is forever. For Him nothing is changing; everthing is static. Change is the experience of sightless eyes that do not see things in their full perspective. If we could see things from the furthest vantage point all change drops away, and then time stops; it ceases to exist. For God all things are as they are; nothing changes, everything is static.<br />
<br />
==Ajoonee | ਅਜੂਨੀ ==<br />
<br />
'''''Unborn / Not-incarnated'''''<br />
<br />
''Joon'' is a feminine noun and translates as 'birth, existence', the ''A-'' suggests 'Beyond'.<br />
<br />
God is Unborn, Uncreated, Beyond Incarnation: He Himself, being the Primal Being, no being prior to Him can be conceived.<br />
<br />
Sikhism rejects out of hand the theory of incarnation of God. The Guru-Saint thus is not God-incarnate, even though he has all the attributes of a living, human God and so identified with Him, as is his Word the (disembodied) embodiment of the Gur through which he reveals his God-nature.<br />
<br />
==Saibhan | ਸੈਭੰ==<br />
<br />
'''''Self-existent'''''<br />
<br />
''Saibhan'' is derived from the Sanskrit ''swayambhu'' and as stated above, is translated as self-existent. The meaning of self-existent is that He is self-creating, He exists by Himself and has no support except His own; He is self-begotten and has no origin.<br />
<br />
==Gur Prasaad | ਗਰ ਪਰਸਾਦਿ==<br />
<br />
'''''By the favour of the Guru'''''<br />
<br />
''Gur'' stands for Guru: Master, Spiritual Teacher, Guide. ''Prasad'' translates as favour, grace; thus He is attained by the Grace of the Enlightener.<br />
<br />
The above translation is that which is given by the majority of Sikhs. Both Macauliffe and Dr.Gopal Singh have suggested that the Mool Mantar was intended as epithets of God - Macauliffe suggest the phrase to mean, "the great and bountiful."<br />
<br />
Guru Nanak Dev ji had no human Guru; his Guru was God. It was during the spiritual supremacy of his successors the favour of the Guru was invoked, and deemed indispensible for deliverance. Moreover, suggests Macauliffe, though ''Gur Prasad'' does sometimes in the Guru Granth Sahib means the Guru's favour, it more often expressed by ''Guru Parsadi''. <br />
<br />
Dr.Gopal Singh says that "...many Sikh and European translators have joined the word ''Gur'' and ''Prasad'' together to suggest: "By favour (or Grace) of the Guru (is He dwelt upon)". But here Guru Nanak is giving, in monosyllables, the attributes of God. The Guru here, therefore, is Guru-in-God whose Grace is invoked. As such ''Guru'' can only be rendered as "Enlightener" which is also its literal meaning in Sanskrit."<br />
<br />
=References=<br />
* {{Book reference | Author=Macauliffe, M.A | Title=The Sikh Religion: Its Gurus Sacred Writings and Authors| Publisher=Low Price Publications | Year=1909 | ID=ISBN 8175361328}}<br />
* {{Book reference | Author=Shackle, C | Title=A Guru Nanak Glossary| Publisher=School of Oriental and African Studies| Year=1981 | ID=ISBN 07286002431}}<br />
* {{Book reference | Author=Singh, Dalip | Title=Sikhism in the Words of the Guru| Publisher=Lok Sahit Prakashan | Year=1999| ID=ISBN B0000CPD3S}}<br />
* {{Book reference | Author=Singh, Dr.Gopal | Title=Guru-Granth Sahib Vol.1| Publisher=Taplinger Publishing Co.| Year=1962 | ID=ISBN }}<br />
* {{Book reference | Author=Singh, Dr.Santokh | Title=English Transliteration and Interpretation of Nitnaym Baanees, Sikh Prayers for English Speaking Sikh Youth| Publisher=Sikh Resource Centre | Year=1990| ID=ISBN 1895471087}}<br />
* {{Book reference | Author=Osho | Title=The True Name, Vol.1 : Discourses on Japji Sahib of Guru Nanak Dev| Publisher=New Age International(P) Ltd| Year=1994 | ID=ISBN 8122406068}}<br />
<br />
=External Links=<br />
<br />
*To see the holy book in it original text follow this link: [http://www.gurbani.net/religion/philosophyofsikhism/Banis/japuji/japujisahib2a.php Gurbani.net]<br />
<br />
*To see the holy book in it original text with translation follow this link: [http://www.sikhitothemax.com/page.asp?SourceID=G&pageno=1 Sikhi to the Max]<br />
<br />
<br />
{{banis}}<br />
<br />
<br />
[[Category:Glossary of Sikh Terms]] [[category:Bani]]</div>Harsimiritkaur