- Waheguru (Punjabi: ਵਾਹਿਗੁਰੂ ) is the Gurmantra or primary Mantra; it is the reference to the Almighty God; the Creator; the Supreme Soul; the Sustainer; etc. The word 'Waheguru' literally means the "Wonderful Lord" in the Gurmukhi language. God is Addressed as Waheguru by the Gurus as He the Guru of All Beings as He is the Greater Guru. God has many names in Sikhism and Waheguru is probably the most important and the most common.
- Others words for God are: ‘Satnaam’ breaks down into ‘Sat’ meaning True and ‘Nam’ meaning Name. So ‘Satnaam’ or ‘Satnam’ means True Name. Other popular names for God are: ‘OnKar’, ‘Nir-vair’, ‘Akaal-moorat’, Akal Purakh, Satigur, Hari, Ram, Pritam, Rabb, Mitar Pyara, etc
Waheguru - Article by G. S. Talib
WAHEGURU or Vahiguru also spelt and pronounced Vahguru, is the distinctive name of the Supreme Being in the Sikh dispensation, like YHWH in Judaism and Allah in Islam. In Sikh Scripture, the Guru Granth Sahib, the term does not figure in the compositions of the Gurus, though it occurs therein, both as Vahiguru and Vahguru, in the hymns of Bhatt Gayand, the bard contemporary with Guru Arjan, Nanak V (1553-1606), and also in the Varan of Bhai Gurdas.
Guru Gobind Singh, Nanak X (1666-1708), used Vahiguru in the invocatory formula (Ik Onkar Sri Vahiguru ji ki Fateh, besides the traditional Ik Onkar Satigur Prasadi) at the beginning of some of his compositions as well as in the Sikh salutation (Vahiguru ji ka Khalsa Vahiguru ji ki Fateh varied as Sri Vahiguru ji ki Fateh). Bhai Gurdas at one place in his Varan (I.49) construes vahiguru as an acrostic using the first consonants of the names of four divine incarnations of the Hindu tradition appearing in four successive eons. Some classical Sikh scholars, such as Bhai Mani Singh, Bhai Santokh Singh and Pandit Tara Singh Narotam, taking this poetic interpretation seriously, have traced the origin of the term in ancient mythology.
Modern scholars, however, affirm that the name Vahiguru originated with the Gurus, most likely it was first uded by the founder of the faith, Guru Nanak, himself. According to this view, Vahiguru is a compound of two words, one from Persian and the other from Sanskrit, joined in a symbiotic relationship to define the indefinable, indescribable Ultimate Reality. Vah in Persian is an interjection of wonder and admiration, and guru (Sanskrit guru: heavy, weighty, great, venerable; a spiritual parent or preceptor) has been frequently used by Guru Nanak and his successors for satiguru (True Guru) or God. Bhai Santokh Singh, in Sri Gur Nanak Prakash (pp. 1249-51), reporting Guru Nanak’s testament to the Sikhs has thus explicated Vahiguru: Vah is wonder at the Divine might; gu is spiritual darkness while ru is illumination brought to eliminate this darkness.
Cumulatively, the name implies wonder at the Divine Light eliminating spiritual darkness. It might also imply, “Hail the Lord whose name eliminates spiritual darkness.” Earlier, Bhai Mani Singh], Sikhan di Bhagat Mala, gave a similar explication, also on the authority of Guru Nanak. Considering the two constituents of Vahiguru (vahi + guru) implying the state of wondrous ecstasy and offering of homage to the Lord, the first one was brought distinctly and prominently into the devotional system by Guru Nanak, who has made use of this interjection, as in Majh ki Var (stanza 24), and Suhi ki Var, sloka to pauri 10.
Apart from the use of this interjection, the attitude of wonder and total submission at the sight of Divine Greatness is prominently visible in Guru Nanak as evidenced for example in the hymn in Dhanasari:
“gagan mai thalu ravi chandu dipak bane tarika mandal janak moti (GG, 663);
in measure Suhi:
“kaun taraji kavanu tula tera kavanu saraphu bulava” (GG, 730);
and in Japji:
“kete pavan pani vaisantar kete kan mahes, kete barame gharati ghariahi rup rang ke ves” (GG, 7).
In Asa ki Var (GG, 462-75) the opening sloka to pauri 3 is woven round vismad—vismadu nad vismadu ved, wondrous is the sound, wondrous the wisdom. Wonder and ecstasy are expressed at the cosmic order and its mystery full of contradictions, yet all comprehended in the Divinely-appointed system. This salok concludes with: “Ever present to our gaze is wonder. At the sight of this mystery are we wonderstruck. Only by supreme good fortune is it unravelled.” In the opening salok to pauri 4—bhai vichi pavanu vahai sadvau, in (the Lord’s) fear bloweth the wind with its myriad breezes—is expressed wonder at the cosmic “fear” under which the universe operates in obedience to the Divine Law, the Lord alone being exempt from such fear.
In Japji, besides other themes, one that stands out prominent is wonder at the cosmic order, its infinitude and the mystery of its moral élan. As a matter of fact, the theme of Japji may be said to be what occurs in the course of stanza 4: vadiai vicharu (contemplation of Divine infinity). In stanza 16, for example, is the expression of wonder at the limitlessness of space. Stanzas 17-19, each beginning with asankh (infinite), are uttered in the same mood.
In stanza 22—patala patal lakh agasa agas, countless the worlds beneath, countless the worlds above—is a vision of the limitlessness of the universe. So are stanzas 24, 25, 26, 27, 32, 34, 35 and 36. It is in response to this overwhelming vision of Guru Nanak that the unique Name of the Supreme Being, Vahiguru, originated. No other name could have been adequate to express what in his vision he found lying at the heart of the cosmos, compelling a response in the human self attuned to devotion and ecstasy.
Guru Amar Das has also employed the term in Gujari ki Var (GG, 514-16) and in Astpadis in Malar (GG. 1277). In the former, it is calculated that the interjection vahu-vahu (Hail, hail the Lord) is used as many as 96 times. The interjection vahu (hail, wondrous is the Lord) occurs in Guru Ram Das in conjunction with Satiguru (compounded from Guru) in sloka 2 in Sloka Varan te Vadhik (GG, 1421). In Guru Arjan by whose time the formulation Vahiguru appears to have become current and acquired distinctiveness as the Name Divine, the phrase ‘Gur Vahu’ figures in Asa measure (GG, 376). This is only as inverted form of Vahiguru and has the same force and significance. Kavi Santokh Singh in Sri Gur Pratap Suraj Granth (p. 5686) uses the two terms as synonymous: “simrahu vahiguru guru vahi, or contemplate ye Vahiguru, the Lord all hail.”
The earliest use of Vahiguru, in this form, is traceable to Varan by Bhai Gurdas and to Gayand’s hymns in the Guru Granth Sahib. In both it may be said to have occurred contemporaneously, for while no date can be assigned to Bhai Gurdas’ Varan, the work may be assumed to have appeared soon after the compilation of the Scripture in 1604, being so much alive with its spirit and phraseology. Gayand in the course of his lines encomiastic of Guru Ram Das (GG. 1403) made use of Vahiguru as the supreme Name Divine in recognition of the primacy and appeal it had by then come to acquire in the Sikh tradition. In this Savaiyya numbered 11, the term occurs twice as Vah Guru. Earlier in that numbered 6, it is repeated thrice as Vahiguru in the opening line, expressing fervour of devotion. So also in the concluding line of Savaiyya 7. In Savaiyya 12, Vahu Vahu (Wonder, personifying the Lord) signifies the Supreme marvel, embracing the infinitude of the universe. In Savaiyya 13, this name is used twice once as Vahiguru in the opening line and Vah Guru in the last line. In the concluding line of Savaiyya 8, Vahiguru is used thrice, concluding with the interjection Vahi (Hail).
Some relevant lines from Bhai Gurdas, Varan, may also be reproduced here: vahiguru guru sabadu lai piram piala chupi chabola, putting faith in Vahiguru, the Master’s teaching, the seeker drains in peace and tranquillity the cup of devotion (IV. 17); “paunu guru gursabadu hai vahiguru gur sabadu sunaia, paun—guru is the Master’s word wherethrough he imparted the holy name Vahiguru (VI. 5); vahiguru salahna guru sabadu alae, to laud the Lord let me give utterance to the Master’s Word (IX. 13); satiguru purakh daial hoi vahiguru sachu mantra sunaia, the holy Master in his grace imparted to the seeker the sacred incantation Vahiguru (XI. 3); nirankaru akasu kari joti Sarup anup dikhaia, bed kateb agochara vahiguru gursabadu sunaia, the Formless Lord manifesting himself granted sight of His unique effulgent self and imparted to the seeker the Word Vahiguru, that is beyond the ken of Vedas and the Muslim Scriptures” (XII. 17); vahiguru gurmantra hai japi haumai khoi, Vahiguru is the Master’s incantation.
By repeating it egoism is cast out (XIII. 2); dharamsal kartarpuru sadh sangati sachkhandu vasaia, vahiguru gur sabadu sunaia, Guru Nanak in the temple at Kartarpur established the Realm Eternal as the holy congregation, and imparted to it the Divine Word Vahiguru (XXIV. 1); sati namu karta purakhu vahiguru vichi ridai samae, let the seeker lodge in his heart the holy Name, the creator immanent, Vahiguru” (XL. 22). In these verses, Vahiguru signifies the supreme name Divine, to which devotion may be offered. It is transcendent and annular of sin and evil, thus combining in itself the ‘attributed’ and the ‘unattributed’ aspects in consonance with the Sikh doctrine voiced in the Scripture. The main point is that by Guru Arjan’s time and after, this name over all others was established as the object of devotion. The term received the final seal in the time of Guru Gobind Singh.
Vahiguru is for Sikhs the gurmantra (invocatory formula received from the guru) or nam for repetition (silently or aloud, with or without a rosary) and meditation upon the Supreme Reality. Bhai Gurdas in his Varan refers to it variously as japu mantra (invocation for repetition), guru sabadu (the Guru’s Word), sachu mantra (true mantra) and gurmantra. It is also called nam (the Name), and is sometimes compounded as “Satinam-Vahiguru” to be chanted aloud in congregations. Nam japna (repeated utterance of God’s Name, i.e. Vahiguru) is one of the three cardinal moral principles of Sikhism, the other two being kirat karni or honest labour and vand chhakna or sharing one’s victuals with the needy. Since the manifestation of the Khalsa by Guru Gobind Singh in 1699, Vahiguru has been part of the Sikh salutation: Vahiguru ji ka Khalsa, Vahiguru ji ki Fateh (Hail the Khalsa who belongs to the Lord God! Hail the Lord God to whom belongs the victory! ! ). It has since also been the gurmantra imparted formally at initiation to the novitiate by the leader of the Panj Piare administering the rites.
- Sabadarth Sri Guru Granth Sahib. Amritsar, 1959
- Gurdas, Bhai, Varan. Amritsar, 1962
- Mani Singh, Bhai, Sikhan di Bhagat Mala. Amritsar, 1955
- Santokh Singh, Bhai, Sri Gur Pratap Suraj Granth. Amritsar, 1927-35
- Sher Singh, Philosophy of Sikhism. Lahore, 1944
Above adapted from article By G. S. Talib
Vahiguru By Manvir Singh Khalsa, UK
|Ang 521, SGGS|
|ਪਾਪੜਿਆ ਪਛਾੜਿ ਬਾਣ ਸਚਾਵਾ ਸੰਨਹਹਿ ਕੈ ॥ |
ਗਰ ਮੰਤਰੜਾ ਚਿਤਾਰਿ ਨਾਨਕ ਦਖ ਨ ਥੀਵਈ ॥੨॥
mehlaa: 5 paaprriaa pachhaarr baann sachaavaa sunn kai.
Mantra is a Sanskrit word, simply meaning "incantation". Just as the fragrance is infused in the flower, and the light of the sun is hidden in the colours, similarly, the essence of the Divine Expression resulting from Super Consciousness is summed up in the Mantra. The Akhree or the letter form of Mantra is the expression of the subtle Primal Sound, which is beyond the reach of our bodily senses and the three modes of material nature. Thus the Mantra is not an ordinary word; it's embedded with the transcendental vibratory sound that represents the Absolute Purity.
|Kaanrra, Ang 1315, SGGS|
|ਪੰਚੇ ਸਬਦ ਵਜੇ ਮਤਿ ਗਰਮਤਿ ਵਡਭਾਗੀ ਅਨਹਦ ਵਜਿਆ ॥ |
ਆਨਦ ਮੂਲ ਰਾਮ ਸਭ ਦੇਖਿਆ ਗਰ ਸਬਦੀ ਗੋਵਿਦ ਗਜਿਆ ॥
By chanting a Mantra we try to invoke the Pure Being who resides within. Thus, the Mantra is the Name of the Inner Being whom we are calling or want to Realise. Therefore, if chanted with concentration, intuitive understanding, determination, constancy, assiduousness and feeling, the Mantra will open a person to themselves — it will bring the person face to face with the Divine Light within.
|mantr tantr aukhad punehchaar. har har naam jeea praan adhaar.|
- (To dispel the sleep of attachment, for that person the Lord’s Name is the) Mantra, Naam is Tantra (magic),
|(Guarree, Ang 184, SGGS)|
The Mantras for Simran (remembrance of the Lord) are usually short, containing only a few syllables. Relatively longer Mantras are impractical for chanting and meditation, thus loose their effectiveness. The shorter Mantras of fewer syllables are more effective, because they are more likely to flow better with the natural rhythm of the breathing process or Praans, easy to remember and more suitable for concentration and
|satgur mantr deeo har naam. eh aasar pooran bhe-e kaam.2.|
- The True Guru has given me the Mantra of the Lord's Name.
|(Gaurree, Ang 196, SGGS)|
|kahu kabeer akhar due bhaak. hoegaa khasam ta le-egaa raakh.3.33.|
- Says Kabeer, chant the two letters of the Lord's Name
|(Gaurree, Ang 329, SGGS)|
Guru Ji imparts self-knowledge (aatam giaan), which removes the veil of ignorance that separates us from Vaheguru. Guru Ji also gives his Sikhs the ‘Gurmantra’ (the Divine Name) whose unbroken chanting or meditation brings the individual mental-control and inner purity. Both of these essentials of spirituality have been provided to us by our Guru, Guru Nanak Sahib Ji. We have been blessed with the Gurbaani for self-knowledge, and the Gurmantar is bestowed to us by the Guru-roop Panj Piare and Guru Granth Sahib Ji’.
‘Vaheguru’ (also spelt ‘Waheguru’) is the Gurmantra for the Sikhs (invocatory formula received from the Guru) or NAAM for repetition (silently or aloud) and meditation upon the Supreme Reality. The Gurmantra has been passed down to from the Guru to the Sikhs in initiation ceremonies (Amrit Sanskar). The Panth Sikh Rehat Maryada describes this:
“(o) After this the five beloved ones, all together in chorus, communicating the name of Waheguru to all who have been administered the ambrosial baptism…” (Article XXIII, Chapter XIII)
|saas saas saas hai jete gurmat naam samaare.|
saas saas jaae naamai bin so birthaa saas bikaare.7.
(Nat Naraayan, Ang 980, SGGS)
Also in Chapter III of the Sikh Rehat Maryada under the heading of ‘Meditation on Naam (Divine Substance) and Scriptures’ states:
“(1) A Sikh should wake up in the ambrosial hours (three hours before the dawn), take bath and, concentrating his/her thoughts on One Immortal Being, repeat the name ‘Waheguru’ (Wondrous Destroyer of darkness).”
The Gurmantra is also referred as “Beej Mantra”, meaning the seed Mantra, which one should sow in the field of the mind and soul. Naam Japna (repeated utterance of Divine Creator’s Name, Vaheguru) is one of the three core moral principals of Sikhi, the other two being ‘Kirat Karni’ (honest labour and living) and ‘Vand Chhakna’ (sharing one’s provisions with the needy). In Sri Guru Granth Sahib Ji the word “Vaheguru” (vwihgurU) appears thirteen times and the word “Vahguru” (vwhgurU) appears three times. Sri Guru Gobind Singh Ji, the Tenth Nanak, used “Vaheguru” in the invocatory formula: “Ik Ounkaar Sri Vaheguru Jee Kee Fateh”, beside the traditional “Ik Ounkaar Satgur Prasaad” at the beginning of some of his compositions as well as in the Sikh salutation – “Vaheguru Ji Ka Khalsa Vaheguru Ji Ki Fateh”.
As briefly mentioned, the word “Vaheguru” is made up of two word “Vaah(e)” and “Guru”. “Vaah” or “Vaahe” is an ecstatic expression of awe and wonder. Therefore it is often translated as “wondrous” or “wonderful”. “Guru” derives from two words. “Gu” means darkness, and “Ru” (‘Roo’) means light. Therefore ‘Guru’ means that power, being, and presence, which dispels darkness and brings light, in other words ‘Enlightener’. Cumulatively, the name implies wonder at the Divine Light eliminating spiritual darkness. It might also imply -‘Hail the Lord whose Name eliminates spiritual darkness.’ Thus the two constituents of Vaheguru (Vaahe+Guroo) implies the state of wondrous ecstasy and offering homage to the Divine Creator Being.
The attitude of wonder and total submission at the sight of Divine Greatness is prominently visible in Sri Guru Nanak Ji when he recorded Gurbaani, for
|gagan mai thaal rav chand deepak bane tarikaa manddal janak motee. |
dhoop malaanlo pavann chavro kare sagal banraae phoolant jotee.1.
|(Dhanaasree, Ang 663, SGGS)|
|kete pavann paannee vaisantar kete kaan mahes. |
kete barme ghaarrat gharreeahi roop rang ke ves.
|(Ang 7, SGGS)|
|vismaad naad vismaad ved. |
- Wondrous is the sound, wondrous is the wisdom.
|(Aasa Di Vaar, Ang 463, SGGS)|
Wonder and ecstasy are expressed at the cosmic order and its mystery full of Divinely appointed system. The salok mentioned above from Aasa Di Vaar concludes with:
|vismaad nerrai vismaad door. vismaad dekhai haajraa hajoor. |
vekh viddaann rehiaa vismaad. naanak bujhann poorai bhaag.1.
|(Aasa, Ang 464, SGGS)|
|bhai vich pavann vahai sadvaao. bhai vich chalhe lakh dareeaao. |
- In the Lord’s fear, the wind and breezes ever blow.
|(Aasa, Ang 464, SGGS)|
Gurbani here expresses wonder at the cosmic ‘fear’ under which the universe operates in obedience to the Divine Law, which the Divine Creator alone is exempt from.
In Japji Sahib, and shabads throughout Sri Guru Granth Sahib Ji, one prominent theme and subject is the expresses wonder at the cosmic order. In the 16th Pauree (Stanza) of Japji Sahib, is the conveys wonder at the limitlessness of space:
|ketaa taann suaalihu roop. ketee daat jaanai kaunn koot. keetaa pasaao eiko kavaao. |
tis te hoe lakh dareeaao. kudrat kavann kahaa veechaar.
|(Ang 3, SGGS)|
|asankh jap asankh bhaao. asankh poojaa asankh tap taao. |
- Countless meditations, countless loves.
|(Ang 3, SGGS)|
The Divine Creative Being has been attributed with countless Names, for example, ‘Allah’, ‘Raam’, ‘Kudaah’, ‘Guru’, ‘Satguru’, ‘Gobind’, ‘Raam,’ ‘Nirunkaar’, ‘Gopal’ etc and so on. However Gurbaani clearly states that the Creator Being has no name and is beyond our description.
|eik jeeh gunn kavan bakhaanai. sehas phanee sekh ant jaanai.|
navtan naam japai din raatee ek gunn naahee prabh kehi sangaa.16.
|(Maaroo, Ang 1083, SGGS)|
|tav sarab naam kathai kavan karam naam barnat sumat.1. |
- No one can tell all the Names of the Lord, who is called by special Name by the wise,
|(P. 2, Dasam Granth)|
The Fourth Nanak, Guru Raam Daas Ji says:
|har har naam asankh har har ke gun kathan na jaahi. |
- The Names of the Lord, Har, Har, are countless.
|(Kaanrraa, Ang 1316, SGGS)|
Therefore, there is no name for Vaheguru, but instead we use Vaheguru’s actions and virtues to address him and praise Him. For example ‘Hari’ means one who makes something blossom and brings life or greenery to nature. ‘Gopal’ means ‘Lord of the Universe’. Similarly, “Vaheguru” means ‘Wonderful Enlightener’ or ‘Wondrous Lord’. ‘Raam’ means “All-Pervading’. ‘Shiv’ (‘Shiva’) means ‘embodiment of goodness’ (kaliaann-saroop).
|surag peiaal mirat bhooa manddal sarab samaano eikai ouhee. |
shiv shiv karat sagal kar jorhi sarab meiaa thaakur teri dohee.1.
|(Gaurree, Ang 207, SGGS)|
|guroo sikh sikh guroo hai gur updes chalaae.|
raam naam mant hirdai devai, naanak milann subhaae.8.2.9.
|(Aasa, Ang 444, SGGS)|
Gurbani is given to us so that we can attain true Spiritual Understanding. For the specific purpose of Naam Jaap, Guru Nanak Sahib Ji gave us a very short and sweet, a four-syllable word ‘Va-he-gu-ru’ as the Gurmantar, which is to be repeated or meditated upon day and night while eating, walking, working, standing, sitting, talking, etc.
|saas saas simarhu gobind. man antar ke utrai chind. |
- With each and every breath, meditate in remembrance on the Lord of the Universe,
|(Gaurree, Ang 295, SGGS)|
|so prabh nerai hoo te nerai. |
simar dhiaae gaae gun gobind din rain saajh saverai.1.rahaao.
|(Devgandhaaree, Ang 530, SGGS)|
Where does this one Word of Shabad come from? Although it is mentioned throughout Guru Granth Sahib Ji in various names as discussed above, the full form of this Mantar, ‘Vaheguru’, was revealed by the realised Bhattas (Bards) in their Bani. It was also mentioned in the writings of Bhai Gurdas Ji, the contemporary and maternal uncle of Guru Arjan Dev Ji, who also was the scriber of the ‘Pothi Sahib’.
|vaaheguroo, vaaheguroo, vaaheguroo, vaahe jeeo.|
kaval nain, madhur bain, kott sain sang sobh, kehat ma jasod jishi, dehee bhaat khaahi jeeo.
|(Ang 1402, SGGS)|
|keeaa khel bad mel tamaasaa vaaheguroo teree sabh rachnaa.|
too jal thal gagan payaal poor rah(h)aa amrit te meethe jaa ke bachnaa.
|(Ang 1403, SGGS)|
|sevak kai bharpoor jug jug vaahguroo sabh sadkaa.|
nirunkaar prabh sadaa salaamat kehi na sakai ko-oo too kad kaa.
|(Ang 1403, SGGS)|
Throughout Gurbani, Guru Ji instructs us to meditate and chant on the ‘Guru’ (referring to God), and to praise the ‘Guru’. Therefore, the Bhatts, did not reveal a new message from Guru Nanak Sahib Ji.
|ahan toro mukh joro. gur gur karat man loro. pria preet piaaro moro.1.rahaao.|
- Give up your ego, and turn your face to Vaheguru.
(Kaanrraa, Ang 1306, SGGS)
|guroo guroo jap meet hamaare. mukh oojal hovhi darbaare.1.rahaao.|
- Chant and meditate: “Guru, Guru”, O my friend. Your face shall be radiant in the Court of the Lord. ((1)(Pause))
|(Gaurree, Ang 190, SGGS)|
|vemuhtaajaa veparvaahu. naanak daas kahahu gur vaahu.4.21.|
- The Lord is absolutely independent, and totally care-free;
|(Aasa, Ang 376, SGGS)|
For a deeper understanding of the word “Vaheguru”, we can look at its four syllables individually. These four syllables (in Gurmukhi) are "Vaavaa", "Haahaa", "Gaggaa", and "Raaraa". Guru Granth Sahib Ji reveals to us on ang (respected word for page) that these four syllables represent the Names of the One Creator Supreme Being. For example, Vaavaa represents ‘Vaasudev’, Haahaa represents ‘Hari’, Gaggaa represents ‘Gobind’, and Raaraa represents ‘Raam’. All these are different names of the same One Timeless Reality, which have been repeatedly used throughout the Gurbani; which suggests that this Mantra is not only condensed into a short and sweet form, but also very powerful!
|vavai vaaree aaeiaa moorre vaasudeo tudh veesriaa.|
- Vavai (Vaavaa): Your turn has come, you fool, but you have forgotten Vasudev (God).
(Aasa, Ang 435, SGGS)
|haahai har kathaa boojh too moorre, taa sadaa sukh hoee.|
manmukh parrhi, tetaa dukh laagai, vinn satgur mukat na hoee.16.
|(Aasa, Ang 435, SGGS)|
|gagai gobind chit kar moorre, galee kinai naa paaeiaa.|
gur ke charan hirdai vasaae moorre, pichhle guneh sabh baksh leiaa.15.
|(Aasa, Ang 435, SGGS)|
|raarai raam chit kar moorre, hirdai jin kai rav rehiaa.|
gur parsaadee jinee raam pachhaataa, nirgun raam tinee boojh lehiaa.17.
|(Aasa, Ang 435, SGGS)|
Therefore joining the word letters and syllables, which form to make the word “Vaheguru” represents four Names attributed to the One Creator Supreme Being into one word, which means “Wondrous Guru” or “Wondrous Dispeller of Darkness”. Bhai Gurdas Ji says in his poetry:
|vaaheguroo gur shabad lai piram piaalaa chup chalolaa.|
- The Guru's word he receives is "Vaheguru", the wondrous Lord,
|(Vaar 4, Bhai Gurdaas Ji, Contemporary of Guru Arjan Dev Ji)|
|vaaheguroo gur mantr hai jap haumai khoee.|
aap gavaae aap hai gunn gunnee paroee.13.
(Vaar 13, Bhai Gurdaas Ji, Contemporary of Guru Arjan Dev Ji)
Knowing the meaning of the Mantra is very helpful when one is concentrating on it. Then the person will know when they reach the goal, which the Mantra is supposed to produce Within them. The word ‘Vaheguru’ (Wondrous Lord) implies that the Mantra is essentially meant for praising the One Creator Supreme Being through chanting, Keertan, or Naam Simran with each and every swaas (life breaths) as taught by the Guru-roop Panj Piare.
|hamre jagjeevan har praan.|
har ootam rid antar bhaaeiou gur mant deeo har kaan.1.rahaao.
|(Prabhaatee, Ang 1335, SGGS)|
|beej mantr har keertan gaao. aagai milee nithaave thaao. |
gur poore kee charnnee laag. janam janam kaa soeiaa jaag.1.
(Raamkalee, Ang 891, SGGS)
A spiritual Christian girl used to study with me at Sixth Form. She said every time she sees a beautiful flower or tree she praises the God by saying “You are Wonderful! You are Amazing! Wonderful Lord”. I smiled and said that is wonderful to hear. I explained that similarly Sikhs are instructed by our Guru to say ‘Vaheguru’. Explaining what Vaheguru meant she smiled and realised the beauty of Word. ‘Vaheguru’ being the Gurmantar of the Sikhs, there is no doubt about this. A Sikh day and night remains in the awe and wonder of the Dispeller of darkness, the Guru, and chants ‘Vaa-He-Gu-Roo’ with each breath realising the beauty of the Lord within and around them. The Guru’s instructions are re-emphasised in the Rehatnaama of Bhai Desa Singh Ji, a contemporary of Guru Gobind Singh Ji:
|vaaheguroo nit bachan uchaare. vaaheguroo ko hirdai dhaarai.|
- He/she repeats the True Name of 'Vaheguru' daily. He/she enshrines Vaheguru in his heart.
(Rehatnaama Bhai Desa Singh)
Highly Debated Translation of Waheguru
The origins of the Gurmantar 'Waheguru' have been explained by Bhai Gurdas ji as follows:
|Bhai Gurdas ji Vaar|
|In Satyug, Visnu in the form of Vasudev is said to have incarnated and ‘V’ Of Vahiguru reminds of Visnu.|
The true Guru of Dvapar is said to be Harikrsna and ‘H’ of Vahiguru reminds of Hari.
Highly Debated as Majority Sikhs Consider this to Be Inspired by Hindu Beliefs of Incarnation/Avatarwaad which is Against Sikhi
Above article by [email protected]
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