Mool Mantra and Vaheguru Gurmantra @ GB Kundalini Yoga Festival 2012 - Subtitles available


Uploaded by basicsofsikhi on 12.07.2012

Transcript:
Ik Onkar
Sat Naam
Karta Purakh
Nirbhau
Nirvair
Akal Murat
Ajuni Saibhang
Gur Prasad
Jap
Adh Sach
Jugad Sach
Hai Bhi Sach
Nanak Hosi Bhi Sach
Waheguru Ji Ka Khalsa. Waheguru Ji Ki Fateh.
So, let's talk about the Mool Mantar.
There's a very famous teacher who's passed away now,
he's called Sant Singh Maskeen,
a very famous 'katha vachik' (katha vachik means somebody who does discourse on Gurbani).
All of his stuff is recorded,
and I was looking through it, and it took him 14 sessions to get to Karta Purakh and each session was about 50 minutes long,
so the Mool Mantra is really, really deep.
And as they say in Gurbani, often the same word can have two different meanings, depending upon the context.
It's very deep, like life as well. You can say one day and you can come back upon it another day
and see another deeper message. So obviously, in talking about Gurbani,
I'm going to end up making some mistakes or I'll give some viewpoints that are mine or not something which is as deep as it should be.
If I make a mistake, I apologize in advance for that. What we can do is try and go through it really slowly and try to understand what this Mool Mantar is
and why did Guru Nanak Dev Ji give that right at the beginning of Guru Granth Sahib Ji.
It doesn't just come right at the beginning, throughout the whole of Guru Granth Sahib Ji, you'll get passages that start with the Mool Mantar.
Now just to clarify, up to Nanak Hosi Bhi Such, there are actually three Mantras in one. Just to give you the background of the talk, then we'll go into some history and then come back into the talk.
Traditionally, there are five Mantras within the Sikh faith.
The first one is called ''Bhij'' Mantra. Now, amongst the Kundalini yoga environment, usually Satnam is called the 'Bhij' Mantra
but in the Krishna school where I have learnt from, they would say 'Ik Onkar' is the 'Bhij' Mantra. That's the first thing it starts off with so that's the 'Bhij' Mantra.
The whole thing is called the Mool Mantar
and then also from 'Ik Onkar' to 'Gur Parsad' is called the 'Mahah' Mantra.
Now, if you don't know what 'Mahah' means, it means wow, great- the great Mantra-
and I'll just go into these three things and why they are so important. Obviously, everywhere you see Sikhism, you see the 'Ik Onkar',
it's kind of synonymous with Sikhi and Guru Nanak,
and if fact, the story goes that when it came to Guru Nanak Dev Ji getting married, he actually wrote this down on a piece of paper.
He refused to get married around the fire and they got married around the 'Ik Onkar'.
It's interesting, 'Ik Onkar', as it starts with a number, not a word.
From my understanding of all the texts out there, the holy texts,
it's the only one that's starts with a number.
Then up to 'Gur Parsad', again it's the 'Mahah' Mantra and this 'Mahah' Mantra is the one that is repeated throughout Guru Granth Sahib Ji.
At the beginning of lots of shabads and hymns, you'll get this 'Mahah' Mantra
and it's important to understand the history of that. And then you've got this word, Jap, and the Jap, I'll come to it in a little while, has two different meanings.
And then you've got something Adh Sach, Jugad Sach, Hai Bhi Sach, Nanak Hosi Bhi Sach.
And that is the Salok, a small Salok, like you have at the end of Japji Sahib- Salok Pavan Guru Pani Pita-
And this Salok comes up in, for example, Sukhmani Sahib. The Salok is Adh Sach, Jugad Sach, He Bhe Sach, Nanak Hosi Bhe Sach. Instead of Bhi, it becomes Bhe, a little change, but this Salok comes in Sukhmani Sahib,
so the Mool Mantr itself consists of the 'Mahah' Mantra up to Gur Parsad then Jap and then the Salok.
Now to go into the background of this, Guru Nanak Dev Ji, when he was born into the earth in 1469-
you'll see the t-shirt brand 1469, that's what it refers to, 1469-
he was born into a Hindu family, and everything they did was Hindu but the country was controlled by Muslims.
So when he grew up, he was first sent to the traditional teacher which was the Pandit, the Hindu learned priest.
He learnt from him and the Pandit said to him, I can't teach you anymore, you've surpassed me. Then he was sent to the other school of thought which was the Molvi the Muslim priests. And he learnt from them,
so, as far as we know, Guru Nanak Dev Ji would have been able to read the Quran and be able to understand it. He would have been taught to read it and he would have been taught how to read the Bhagavad Gita and the Purans and the Smritis.
And then he would have learnt the two languages, Sanskrit, Persian and Arabic.
He would have been able to sit down and talk about the Quran to someone-I can't, but they could.
So they had all of this knowledge when they were growing up but there was something inside them that wasn't satisfied.
And they hadn't, with those two traditions, managed to achieve what they wanted. They were looking to achieve something.
They got married at a fairly normal age at that time, 14/15, they had two children and they had gone, like you might do, to move around and had gone to live with their sister and her family in a place called Sultanpur.
That place still exists now. You can go to the exact place where this event, which I'll tell you about now, happened. It still exists.
And Sikhs have always lived there, so the Gurdwara and all those places, have been there since 500 years ago. It was the first foundation, the foundations of Sikhism started there.
Basically, Guru Nanak Dev Ji, one day, used to wake up every morning and go and have a bath in the river, and when he would have his bath, he would then pray on the side. His friend at that time was a guy called Mardana who was a Muslim,
a Muslim who used to play the Rabarb, which is a bit like the guitar. It's great that we have got Jagdeep- a very similar sound. Then they would go and do their work. They worked as a store man.
So you know like you have the village store where you have all of the food coming in, and they were actually a store man, working away.
There are many stories about their lives which we can talk about, the fact that they were working as a store man, But leaving that aside,
in 1499, they were about 30 years old. So you can imagine, we normally see pictures of Guru Nanak Dev Ji as an old man. So this happened when they had a nice black beard and were quite young.
They were 30. So most people in this room will probably be 30. So they were about our age, maybe younger, or we all remember being 30. I mean I'm only 33 now, and it feels like yesterday.
So when they had the experience, basically, as history records it Guru Ji, in his own words in Gurbani, said he was giving the job.
If you look at the quality of the 10 Gurus, they've all got a certain quality attached to them, and what they're saying is Guru Nanak Dev Ji's biggest quality is humility.
He had, they say, if the humility in the world could be divided into 10 pieces, they said Guru Nanak Dev Ji had 9 out of those 10 pieces of all the humility available, and he is supposed to be the home of humility.
So in his own words he said 'I was given a job. I was an idiot singing a song, and I got given a job.'
But what we know from Sikh history, is from the nephew of the 3rd Guru, Bhai Gurdas Ji, and he lived with the 3rd, 4th, 5th and 6th Gurus.
He became one of the most prominent Sikhs. Gurdas means a 'servant of the guru,' and Bhai Gurdas Ji's writing are around now.
He's a master historian and poet and his writings are said to be the key to Guru Granth Sahib Ji. So everything we know about Guru Nanak Dev Ji really comes from Bhai Gurdas Ji and Guru Granth Sahib Ji.
And Bhai Gurdas Ji says that he achieved, he was brought into the presence of God. So in 1499, Guru Nanak Dev Ji goes and has a bath in the river and he doesn't come out.
He goes in and he disappears. Some people says 3 days, Bhai Mani Singh says 8-9 days he disappears for.
Now everyone is concerned because people like Nanak. He was a sweet guy, and had an important job, i.e. being the store man.
So he's gone missing, his sister and her husband, his kids and wife are there and are very concerned. He went to this river, disappeared and probably died. It wasn't a fast flowing river
and when he disappears, people start mourning him. In the old days, when they used to mourn, they used hit themselves, and all of this stuff and cry and wail to God. So they were doing this and low and behold, Guru Nanak Dev Ji comes out of the river
and his first words are 'there is no Hindu, there is no Muslim'. 'Na koi Hindu Na Musulman.' Now to understand how important that statement is, it relates back to the 'Bhij' Mantra, Ik Onkar.
It's important to note, at that time, society was divided into 2 camps, the Hindus- oppressed but also caste ridden. Within the Hindu culture, you had castes which meant you couldn't change your caste. It's not like now a day, you earn some money, and you're now rich and no longer part of the lower class. It's not class, its caste; you can't change your cast.
And not only could you not change your caste, your caste meant you had a job, and you couldn't change your job. So from birth, you were trained to do one job and one job only. That's the only job you would ever do.
It's very different to what we understand now days as class. If you were the son of a leather worker, you were going to be a leather worker. If you ever tried to do a different job, you'd get beaten up.
And even to this day, in the villages in India, if you tried to change your job, as in your caste, you'd get beaten up.
So the cast system has not gone away in India, It was very stratified back then.
For him to stand up back then and say there is no Hindu, no Muslim, having being schooled in both these traditions, was blasphemy and he could've been killed.
But because they liked Nanak, they said 'what are you on about, what are you coming out with?' And he said he's been to the Court of God and he'd been given the 'Mahah' Mantra, Ik Onkar to GurParsad.
So the story likes this: Guru Nanak Dev Ji, goes into the water, and disappears. He then gets called into the Court of God-
like a king has a court- and in that court, there were courtesans and people singing, and all of the important people there, and then there's a throne, and on that throne there's a king sitting, conducting business.
So he was brought into the Court and was given Amrit to drink from Waheguru in a cup.
He drank it and then was given this Mantra. And the conversation goes like this: God said 'Nanak, what are you doing?' and Nanak said 'I'm praying to you.'
God said 'go out here and spread the Name' and Nanak said 'how can I spread the name, I'm not a Guru.
How can I go out there and teach people when I don't have a Guru myself?' And traditionally, in India, you became a Guru when somebody else who was a Guru made you a Guru.
So you had to have a Guru to become a Guru and Guru Nanak Dev Ji didn't have a Guru. So he said 'how can I be a Guru, when I have no Guru?' And he was told that the Shabad would be his Guru.
Shabad means 'the word or message' and the message will be your guru.
So effectively, Waheguru will be your Guru. And even now, the Shabad is our Guru. For the Sikhs, they bow to the Shabad. So the same Guru that Guru Nanak Dev Ji had, we have the same Guru.
And in Gurbani, it says 'Shabad Guru Surat Tan Chelaa' - my conscience is the servant and the Shabad is the Guru.'
So there is a guy called Shabad Guru Singh- that's a beautiful name because that's the actual guru.
So now, what he was given then was Ik Onkar to Gur Parsad from Waheguru directly. So this is the Shabad that made him the Guru.
And it starts off with Ik Onkar.
That's a very deep word because some people translate it to mean 'there's One god'
and that's a very simplistic translation-it's not wrong because there is only One God,
but what we mean by God is also a confused concept because the word God instantly evokes an image in our head:
that image may not be the right image when talking about the Ik. So the first word is Ik and that's the number one.
To give one translation of Ik Onkar, it means that the One- the One who made everything, the who is the only One there is (if you used to watch the Highlanders, I used to watch it a lot: 'there is only one').
So everything came from the One, it explains that everything is one and has come from the One.
Just imagine this one singular being and 'ong' is the sound current. This is the word that Maharaj says made the world.
This 'ong' is the sound similar to the Hindu 'Om' but 'ong' and as this 'ong' happened, the whole world was made and creation expanded out. It's describing a process and 'akar' means formed.
This creation expanded from the one.
If we say 'where is Waheguru?' we are inside Waheguru.
Waheguru isn't away from the world, we are actually inside Waheguru right now because the Ik expanded out and made the creation,
and the creation is inside that Ik, and also, the Ik is separated from it (this might blow your mind a little bit). The creation is the Ik and outside the Ik. It's everything, inside and outside,
so we can't understand the Ik but the Ik is where it came from.
Now, I was thinking about this the other day: Guru Nanak Dev Ji's message is singular.
What I mean by that is he was always told that the world was a duality- there's good and bad, positive energy and negative energy-
and Guru Nanak Dev Ji's message was 'There is no duality, there is only one', which is why the Ik is very important because to understand Sikhi
is to understand how to transcend duality and how to become one with the One. Nothing else but the one.
So if you study physics at the molecular level there are protons, neutrons and electrons, and if you could imagine everything in the whole world is made from these three things.
Electrons are negatively charged and protons are positively charged so the duality exists even at a molecular level.
And even water, we drink water and it is beautiful, and when you're thirsty there is nothing better than a glass of water down your throat and you're blessed with life- water's life giving. But water is two gases, hydrogen and oxygen,
and all those gases are more protons and neutrons floating around and it looks like something.
At a molecular level, the whole world is a dream made up of protons, neutrons and electrons, yet we think we're real.
And then those can merge back into the Ik, into the One.
And if you study physics further, it says that the protons and electrons are so distant from each other like the Earth and the Sun-
that's how far the orbit of the electron is. And if you were to take away the space between the protons and electrons, do you know how much real matter is in the world, in the whole galaxy?
It's only about a sugar cube's worth.
So the whole of the expansion we see now is only about a sugar cube's worth of actual matter.
So it will blow your mind a little to understand what Ik means. It means it has all come from the one
and this Ik is what we are all inside of.
When you meditate, you are not connecting to anything that is away from you, it's connecting with what's already inside of you and what's all around you.
When we come to talk about the Waheguru Mantra, we'll talk about the analogy of understanding Waheguru being around us,
and do a, meditation which is based upon not connecting from something which is from here to here, but something which we are actually inside of right now.
So the Ik, with the sound of 'ong' made everything- 'akar'.
And that becomes Ik Onkar- it's a process. The One with the sound made everything, right?
And whatever you see has to go back to the One. It's not a one way process. Maharaj says it's come out and it will go back in, like a breath.
Literally the whole world is like a breath, it goes up and then back, and that is where we are going to end up. And our journey as a human being is also to come from the Ik and go back to the Ik.
So, when we look at this as a message for the physical world- what we can see out there- at a spiritual level we've come from the Ik and with that sound inside us, that breath which was given to us, like our body being some kind of cave
and within that cave, the breath of life was given to us by Waheguru with the sound as well. And when we finally merge back in- we have to, either in this life or the next life we have to go back to the One- then that life will come back to the Ik,
like a two way process: we're going to go back.
We could talk about Ik Onkar for a long time, but what are the consequences of understanding Ik Onkar? That we come from the One?
One of the consequences is that there is no religion. It kills religion.
Because, previously, when Guru Nanak Dev Ji came out and said 'there is no Muslim, there is no Hindu', which means Ik, then there is no religion. All you've got is a fallacy that there is religion. It looks funny because I look religious;
any person off the street would look at me and think 'he's definitely part of a religion'. But imagine, this is a religion that doesn't believe in religion,
if you can understand that, because there is only One Creator. Therefore, the one light manifests everywhere,
which means that even though we are fooled by skin colour and language and all these things, those things aren't real. The soul is the only thing that is real,
and the One made us all, so there is no religion.
So therefore if you imagine religion now, if you wipe out the idea of religion and just think of the One and the enlightened people, that's it. There's only the One and Enlightened people and there is no religion for a second.
Just imagine the world like that. There is no religion only people who had access to that Truth of that One, the Ik.
And all we are trying to do is to take as much of that truth as we can and find a way back to that Ik.
That's the whole of life as well. We've come out and we want to go back to that Ik. So the divine light in all is the Ik. 'Sab meh jot, jot hai soi', that is what it says in the Kirtan Sohila,
that in everybody there is that light, and that light is not their light, it's the One's light. We, as a concept don't exist.
See what I mean? We tell ourselves that we exist, but what Maharaj is telling us is that we don't exist; only the One exists.
So we fool ourselves into believing that we are real, and the problem with that, the biggest problem we are told is not our lust, pride, greed, attachment and all those things (anger), but beneath these five is a deeper enemy, and that enemy is haumai.
'Hau' means I and 'Mai' means I- 'I' 'I'. The word haumai comes in Japji Sahib right where it goes 'Nanak hukamai jai bujjai tha haumai kehai na koi'.
The haumai will not speak if we understand the way that the hukam, the rules of the world work, so to speak. We'll talk about it tomorrow in the meaning of Japji Sahib. But haumai in gurbani, the word hau is used 'hau vari hau varinai', I am a sacrifice. So hau means me.
And mai also means me in Punjabi, therefore haumai means 'I' 'I'. It's a sense that I exist. When you say I exist, you are not acknowledging that the Creator exists and that we are actually the creator inside.
When we say we are the Creator, it's actually the wrong way to look at it: we don't exist. The Creator is the only one that exists. Some people get a bit confused when you say the light of God is inside you and they start thinking they're God.
We have a divine aspect inside us, but that divine aspect has nothing to do with us- it's from the divine, it's of the divine. We are actually the construct that doesn't exist. The real construct that exists is the One.
Question: That sounds like there is a separation?
I was going to use this analogy a minute ago so it's perfect that you brought this up.
The analogy that we are told is something like this: you have an ocean and you take a glass from the ocean and you look at it.
Now the glass looks like a glass of water and the ocean looks like an ocean of water, but what's inside of them? Just the Ik.
Now what if the glass started thinking I'm by myself, I'm alone and I've never been part of any ocean? It's not true is it?
The glass has come from the ocean and the glass is only as real as the glass itself is. What's inside it is the ocean. And now imagine that the glass has not come outside of the ocean. It's a little plastic bubble or a bubble inside the water itself
and it starts thinking it's separate from the ocean. But it's a bubble and when it pops, it goes back into the ocean. That's the analogy we are going to use when we meditate upon this.
Imagine that, that is now real we are Guru's saying, that that bubble is how real we are, and when it pops it's going to go back into the ocean itself, where it is inside of anyway.
So, to understand Ik Onkar is to understand the whole world, and that's why it's called the 'Bhij' Mantra, the seed Mantra, because with this, if we keep thinking about Ik Onkar, we will understand that we've come from the Ik,
and we can go back to the Ik just with Ik Onkar because we forget that we are real and the only thing that is real is the Ik, and we are Ik.
Then the 'we' doesn't become real either, you just say Ik, Ik, Ik, everything is one. That's the deepest philosophy in Sikhi. Another thing that comes out of saying that we are Ik
is obviously all the social constructs that we have not only about religion but caste, colour, creed, sex and discriminating against anybody on the basis of anything goes out of the window aswell.
So the whole of Sikhism, if you could understand the philosophy which is so deep, the rest of the stuff you see in a Gurudwara is kind of like a school to teach you about equality.
Equality is like the fundamental principal that comes out of Ik, because there is nobody who is rich or poor, nobody who is an enemy or a stranger, nobody who's black or white, nobody who is male or female, there is only the Ik.
Then we have to base our life, our whole society has to change around the Ik, and in the Gurudwara, the beautiful thing is that it already exists. It's a cultural model for us to learn from. In a Gurudwara, you can't stop somebody coming in, no matter what they are.
What you ask is 'can you please cover your head and wash your hands and feet' and that's it. Therefore the idea that there is a religion doesn't work because everybody's allowed in.
Also in the Gurudwara, you feed everybody regardless of who they are, high or low. They have the same food and sit on the same level. So Ik is built into the Gurudwara- the idea of equality.
Let's move on. Sat Naam. It's the second line and it's a very important part especially here where people actually greet each other by saying Sat Naam.
Now what's Sat Naam? You can sing Sat Naam because in Gurbani it says, 'Jap man Sat Naam, sada Sat Naam'. But normally people don't sing Sat Naam without the corresponding Waheguru.
If you look at the Harmandir Sahib, the Golden Temple, if you go back there now, every time they sing they sing 'Sat Naam Sri Waheguru Sahib Ji'. 'Sat Naam Sri Waheguru Sahib Ji'.
What that means is they do it in accordance with Waheguru. That comes back to what is the meaning of Sat Naam?
'Sat' has been translated as 'true' so the 'True Name'. The word true and the word truth are slightly different.
Truth is what is real and true, and true is a descriptive word used for the truth. If something is true, we say it's true because it has the truth inside it.
I know I'm going off into a philosophy lesson here. But when you look at Adh Sach, Jugad Sach, Hai Bhi Sach, Nanak Hosi Bhi Sach,
that's reffering to that One being 'Sach', being true at the beginning of time, during time, now and afterwards for always. It's true. But the word 'sat' is something slightly different, it means 'the truth'.
And we also use 'sat' for 'Satguru' and we say 'Satguru' and 'Sat Naam'. So to understand 'Satguru' is also to understand the 'sat' that it's referring to, and what is the 'Sat Naam'. They're both related because the word 'Sat Naam' and 'Satguru' can be used interchangeably in many ways.
The word 'Sat' is almost independent of the two words. Look at the 'sat' itself and then understand the 'naam'. What 'sat' refers to is the Truth,
the Truth being what is real and what isn't real, what is permanent and what's impermanent, what's an illusion and what is the reality behind it. So 'sat' could be what is the reality, or the truth or what is actually real- really real and isn't fake.
Effectively, we're fake, the world is fake and only Waheguru is 'Sat'. The only truth is the One, so actually the 'sat' is referring to the Ik.
Ik Onkar is the only 'Sat' there is. Everything else is (a dream) ... we bought the dream, we bought the illusion.
So 'sat' is independent. That's why, later on you see 'Ik Onkar Satgur Prasad', being used as an introduction to nearly every Gurbani Shabad.
It's either 'Ik Onkar Satgur Prasad' or 'Ik Onkar' to 'Gur Prasad' because that 'Ik Onkar Satgur Prasad', the 'sat' is also their and that 'sat' is separate from the 'naam' now. 'Sat' means this is the truth.
'Ik Onkar Sat'-the truth, and then 'naam'. And underneath the 'naam' under the 'm' there is a little line- it's called an onker in Punjabi-
it refers to 'through this'. 'Sat Naam'. So, one way of understanding 'Sat Naam' is: to achieve Ik Onkar, to achieve oneness with the One who made us and made everything,
which is the Truth, we need to say the Name of the Truth. 'Naam' means name. Mediation upon the Name is the way to the Truth.
The Name of the truth is the way to the Truth. There is no exclusive name of the truth, if you see what I mean. The truth, in itself, has its own name. Any name of the truth.
But the point is, the Name of the truth is the way to the truth. And you can understand then what 'Satguru' means because the Guru of the truth is the way to the truth.
That's what Guru is, the teacher of that truth, therefore he is 'Satguru'. We have a physics guru, maths guru, French guru and now we have a 'Satguru', somebody who teaches us the truth-
what's really real and what isn't real. So 'Satguru' joins us to the truth, and 'Sat Naam' joins us to the truth,
like a circle, a beautiful circle. We are going to take the 'naam' and get to truth. We're going to find a Guru and he's going to teach us about the truth. And where has that come from? It's come from the truth.
That's why it's a circle. The 'naam' comes from the truth and it's created. That 'ong kar' made the 'Naam'.
This ability to connect to the one, if you want to understand the 'naam' as a connection, came from Waheguru. Waheguru didn't make the world and cut themself off from the world.
Waheguru made himself and allowed us to connect to Them. The connection is very important and how do we do that? Through 'naam'.
That's why if says in Gurbani, 'Nanak Ke Ghar Keval Naam'. What that means is, in Guru Nanak Dev's house there is only 'Naam'.
So the whole of Gurbani, the whole of Sikhi, the whole of Guru Nanak Dev Ji- the only reason he came here is to connect us back to Ik, through the 'naam'.
That's why we say 'Sat Naam' and then we say the 'naam' we are going to use- Waheguru. 'Sat Naam Waheguru', because that's the name that Guru Nanak Dev Ji gave us to repeat and chant.
That's what he has given us as the main Mantra, we're going to say 'Gur Mantar'. Bhai Gurdas Ji, who I mentioned earlier, the one who lived with the third, fourth, fifth and sixth Gurus,
he says 'Waheguru, Gur Mantar Hai'-Waheguru is the 'Gur Mantar'. 'Jap'- chant it, and then what happens? 'Haumai Koi'- you lose your haumai.
You lose this sense of 'I' 'I', the ego. Not the pride, slightly different- pride being the pride in yourself. Ego is much deeper that pride. Ego goes to the point where you think you are real.
That's the ego part. Maharaj is saying that this 'Naam' that we've been given is the 'Waheguru Mantra', that's what we will repeat to get to Waheguru. 'Ik Onkar Sat Naam'.
We've been going for half an hour now. It's true to say that our identity is the truth because that's the only thing that's real.
When you the name means my identity is the truth, that's also true. But 'Sat', Maharaj is saying, is the only thing that's real and the 'naam' is the only way to that truth.
The whole of Gurbani is explaining 'naam'. How to get there and how to do it. Tomorrow when we go through Japji Sahib, we'll see why Japji Sahib teaches us about the 'naam' and how to get there.
The next line. After that that, Bhai Gurdas Ji says there are five names given to describe Waheguru
and the first one is 'Karta Purakh'. Now 'Karta' means the doer, the one that does everything. Now, if I do something, I didn't. The doer did something. Everything is by the doer, 'Karta'.
And 'Purakh' means the being that does. So He is 'Karta Purakh'. In the whole of the world, the biggest dilemma that people face is:
why did God do bad to me? Why did this happen to me? So 'Karta Purakh' kind of answers the question,
because it tells you the truth about everything.The Creator does everything, good and bad. The only thing there is doing anything is 'Karta Purakh'.
So our reaction to it is in our head, but actually everything has come from that One. He's the only one who's doing anything.
When something bad happens to us, the person who doesn't believe in the One- sorry the word 'believe' is wrong. Belief means to have an idea but not to know. The person who knows the One,
who knows the one is real and can connect to the One doesn't worry. The reason being is because they have no doubt of the One's existence,
and if they know this they understand 'Karta Purakh' and that the One is doing everything. Then they live in bliss, they chill out.
They realise that the One is doing everything. They don't have to worry about it because they know the One is very loving-it's our beloved.
Like a child trusts the mother, the trust of the One is an intrinsic part of connecting to the One. When you connect to the One, it's a loving love.
You feel blissed-out, full of joy and full of love. You trust the One, therefore the One can't do anything bad to us.
The 'Karta Purakh' means that if something bad happen to us we think it's not bad- the One did it, and I love the One and trust the One.
So the connection is the important part. Without the connection, none of this stuff makes any sense. It's like looking at it from the outside and wondering, 'Sounds a bit strange'.
Connect! Connect first and all of this stuff will make sense.
So that's why 'Naam' comes before 'Karta Purakh', you have to connect first. Understand the theory, 'Ik Onkar', understand the way to the one, the 'Naam', connect, and then you say 'Oh! Karta Purakh'.
Everything is made but that One, everything is being done by that One. Why am I stressed out?
What am I worrying about when everything is done by that One? And the word in Gurbani for those that understand is 'So Karta Chinta Kare, Jin Upaiea Jag'. This is from Asa di Vaar,
and it means that doer is the one who worries. He is the one who worries because He is the one who made the world.
Not me. I didn't make nothing, so I don't worry about it. The word 'Karta' is used there as well.
So to understand 'Karta Purakh' is to just chill, a supreme chill. I didn't do anything, I'm not doing anything, I'm no one, and I'm not real.
And the word 'Purakh' has a second meaning to it. So it's the being that's doing everything and it's the male element.
If you can understand the world has a female and male element to it, for us in Sikhi, it's the most feminine of all religions out there because we are all women and Waheguru is the male.
In Sikhi, the theology is feminine. To get to God you must be a woman. In Gurbani the line goes, 'everybody is a women, the One is a male'.
So to be a 'bride' of God- if you read Gurbani or the English translation you'll see 'O Bride'- and Guru Ji says 'I go and ask my sisters how do I get to God, how do I meet my Husband Lord'- my sisters.
He doesn't just mean the females, he means all of us. He's saying we are all women to Waheguru. So this 'Purakh' comes in there as well.
Now here comes a beautiful one. Once we're chilled out and relaxed because we are not the ones in charge, it says 'Nirbhau'. Be without fear.
Waheguru is without fear-what's Waheguru afraid of? Waheguru is the only one there is. Waheguru isn't afraid of anybody. There is no fear to be had when we become 'Nirbhau'.
And if you meditate upon 'Nirbhau', Gurbani says you'll become without fear. Now, it's not the fact that because the One is doing everything that we just give up, curl up and a corner and die. You know when some people think 'What's the point?
I can't do anything, Waheguru is doing everything. I might as well curl up in a corner and die'. Now Maharaj is giving us a way of living which is in tune with the One, and we follow that way of living, but we shouldn't be fearful of anything because everything in life is a test.
If you live in accordance with this way of the One, you will be tested every time. People will try and kill you in fact at some points if you stand up and say the truth. If you were in China right now and you lived in the way of the truth and you said 'this is wrong', you'd get killed.
It's a fact. There's this blind guy right now, he's escaped to the US, and everybody's praising him. The only thing he ever did to make him such a danger to the Chinese was to talk about forced abortions.
I mean this thing has been around for 50 odd years, everybody knows the Chinese people are doing forced abortions. He just stood up and documented it and he was persecuted in such a horrible way. What if you stood up and said the whole thing is wrong
and denounced the Communist party? You wound exist anymore. The 'Sat' is a very hard way. The truth, saying what is real and true, Maharaj says be 'Nirbhau', without fear.
But then, correspondingly to without fear, is 'Nirvair'. The word 'vair' doesn't just mean enemy.
It means the idea of having somebody who is against you. Here's you and here is somebody who you think is against you: a 'vairi'- 'vairi means somebody who is your enemy. To have no 'vairi' means to have no enemy. Basically imagine, if somebody has got no fear and no enemy, only love.
Because they're full of this 'Sat Naam', they've got no enemy but they also have nothing against them. They go anywhere they want and they're full of happiness and calm and chilled out. But they are not at all thinking someone is against me.
That's why, for example, a Sikh is very happy to go into a mosque. I've been to a mosque, nothing wrong with it. Go to the church- when I was in the army for four years, we used to go to church every Sunday.
I'd be sitting there belting out the hymns and the soldiers who were 'C.o.E', which nowadays means nothing, they would be like 'why are you singing the hymns Sir? You're supposed to be a Sikh'.
I was like 'there is only One God'. What's confusing about all of this? It's the world that composes the confusion by the divisions. To be 'Nirvair' means there is no enemy of God.
And also, you harbour no ill will to anybody. To walk around without any ill will, to become almost like a child. You can tell a child off and ten seconds later, he'll come up to you full of happiness. It doesn't hold any ill will.
It just sees everything as beautiful. So when Jesus says you have to be like a child to get to God, that's kind of like this 'Nirbhau, Nirvair'. A child is fearless.
Have you ever told a kid don't fall down the stairs? The child will never think of it, they'll just go for it and think, 'oh maybe I can', and you'll find them at the bottom of the stairs crying.
I've got kids so you put gates up everywhere trying to block them, because you don't know what they are going to do next because they're fearless. And the same way they've got no enemies. We can learn a lot from that, 'Nirbhau' and 'Nirvair'.
And Waheguru is also without enemy. Now, why this is important is if you've come from an Islamic or Christian or Judaic background, you've got this idea that God has enemies built into the scripture.
That some people were the favoured people and some people were not the favoured people, some were smote by God and off they went from the place and they got smote some more.
Then they finally realised their mistakes and came back into the path of righteousness, then they forgot again.
This idea, the reason it goes against what we think is because we think that God should be impartial, the Lord should be impartial. We think God should be impartial and He should love everybody.
It doesn't make sense for God to love just one group of people because it's all come from the Ik. So this talks about that part as well. 'Nirbhau, Nirvair': no fear no hate, no special people.
So when we Sikhs think we're special, it's not true. Sikhi is not a religion that thinks it's special. It doesn't say 'Oh, you should become a Sikh'. When we go out there, people say Sikhs don't preach, that's true, we don't tend to preach nowadays. The Gurus did used to preach,
but when they preached somewhere they didn't necessarily say become a Sikh. There's a line in Gurbani that talks about, if you want to be a good Muslim, then this is the kind of Muslim you should be.
If you want to be a good Hindu, this is the kind of Hindu you should be. So the guru is giving advice about how they can be better in their own faith, not necessarily, having to change, as far as society is concerned.
But nowadays, people fall into the trap of having enemies. Straight away, when you have an enemy, you try and attack that enemy or find yourself somebody to defend yourself against that enemy. So you fall into this, away from the Ik.
Everything is inside the Mool Mantar as they say, and the Mool Mantar is so deep, all of our problems would be solved if we just focus on the Mool Mantar and learned from it.
The 5 words Bhai Gurdas Ji says are 'Karta Purakh', 'Nirbhau', 'Nirvair', 'Akal Murat' and 'Ajuni Saibhang.' 'Gur Parsad' is separate.
'Akal Murat.' Have you ever heard of that Indiana Jones movie, where that guy Om Puri, famous actor, is going 'Kali Ma, Shakti Deh?' where the hand burns?
Kali is the goddess of death. She is the one who has got her tongue hanging out and a necklace of skulls. Now the word 'kal' means death, and Maharaj says everyone will die.
So when we say 'A-kal', it's the opposite of 'kal.' With out Kal, without death. So it's immortal. We are mortal; we have to live and we have to die.
And it's an important feeling, just to understand that death is real and can solve a lot of our problems because when we forget death, we start living like there is no death,
we start living like there is no tomorrow. We forget the one who made us. We forget we have a way to go. So to understand 'kal' is to understand 'akal.'
One of the parables used in Gurbani is: like a migratory bird flies a long way and travels thousands of miles, this life is like having one stop on that bird's journey for a bit of food, a drink of water and a bit of sleep, and off it goes on its thousand mile journey.
This is how real this life is; it's one stop for that bird. It feels like a very long stop, right? 60, 70,100 years. But this is important, that one stop on a long journey that we've got.
And the word- when we say 'Onkar'- with that word, Gurbani says 'kita pasao eko kavao.' And what that means is, with the one word, he made 'lakh dariao.' 'Dariao' means a river.
Now it doesn't mean that the rivers in the world were made with one word. That's a simple translation. They were obviously made with The One Word.
But what it means is that the life cycle we go through, 8.4 million lives- 84 lakhs of cycles- these are made by that one word.
So we are subject to the 'hukam'- the order-which is that we have to go through life cycles. But Waheguru isn't. Waheguru is Akal - without death.
Once we connect to Wahguru, we become without death as well. Death is the end of this life and back into reincarnation in another life, but if we connect to this one, then we don't die. Our life finishes, but we and our soul and consciousness continues into the next life, into a bigger, bigger, bigger life. We become immortal.
So actually, when we say 'Sat Sri Akal'- people say it as a hello- so the truth is 'Sri Akal.' We have given it a name now.
The 'Akal' has become a name: 'Sri Akal'. The same when we say 'Sat Naam Sri Waheguru'. 'Sri Waheguru' means you have made it into a name.
So when we say a name for God, 'Sat Naam', even 'Akal' can be used as a Mantra. And the Nihangs do it a lot. They do 'Akal jaap'. And there is a friend of mine, his son's name is called Akal jaap, which means the chanting of 'Akal'.
And the Nihangs will do 'Waheguru Mantar' and the 'Akal jaap', because it is a very stong Mantra. If you can understand, you become fearless because you think 'I'm going to be immortal.' For a warrior to be thinking he's immortal is quite a good thing
because he is not scarred of death anymore, and he is going to go fight, and is probably going to die anyway. So 'be fearless'. And 'Akal' is one word used.
'Akal Murat.' And the word 'Murat' means form. Like an idol. So in Hinduism, the thing that they bow down to is called a murthi.
Murthi means an image or an idol. What Guru Nanak Dev Ji is saying, or Waheguru is saying via Guru Nanak- the 'Mahah' Mantar - 'my form is immortal'. So therefore, all of the idols that we have are not real.
And the thing about Gurbani is, although it's a book, it's a message. And the message is immortal as well. So what we bow down to isn't any murthi or any idol. We bow down to the word, which, is itself, immortal.
It's the same word that has been around for years. Before Guru Nanak Dev Ji, and after Him the same truth existed. And it's the truth that we follow. So Guru Granth Sahib Ji, being purely truth, it's immortal as well, because it can't be destroyed, but idols can be destroyed.
So this word 'Akal Murat' can be seen as being against idol worship. And that's a good thing, because when we start attaching ourselves to something which is subject to being destroyed, then where is our faith going to be? We have to attach ourselves to the One who is not going to be destroyed by anybody.
'Akal'.
To finish off with the last couple of words, 'Akal Murat' being without any end, then the last word is 'Ajuni Saibhang'.
Now 'jun', apart from being the month of the year, also, in Punjabi, means a life cycle. This is our 'jun'. We are in the human 'jun'. This is our life as a human being. On our 8.4 million 'juns', this is the 'jun' we are in as a human being.
And Guru says, Waheguru is 'Ajuni'. So all of the times we thought that God took birth and came upon the earth, it didn't happen. God never took birth. So if you understand the whole Christian idea that God came down, took birth and sacrificed his own body to die.
This would say 'no, Waheguru is Ajuni.' Waheguru never took birth, Waheguru has always been outside of this cycle of life, but we aren't. And it is important because when you say the opposite of something, you acknowledge its existence.
So we are subject to death but Waheguru isn't. So we understand death is real. And it is important to understand death. But also, we are subject to 'juns', but Waheguru isn't.
Out of the whole of the world, more than 50% believe in reincarnation.
But it is very hard to get your head around reincarnation. It might be worthwhile here; just spending a few minutes talking about reincarnation, because this is what 'ajuni' is talking about.
The reason why the Christian church decided early on to reject reincarnation, even though there were people that blatantly agreed with it, because they felt, that if you had many lives, you might think 'forget it. Forget doing it in this life, I'll wait for my next life.'
They worried that people might not have enough of a commitment doing it in this life, and they'll wait for the next. They thought that the fear tactic was quite important and more effective than the love tactic.
Guru Nanak Dev Ji chose the one of love. It is true that you have many lives but the human life, Maharaj says, is the most valuable one because the only time we can connect to Waheguru is as a human being.
You can't do it when you are a dog, a cat, an elephant, an animal or an insect. Now what Buddha says - Buddha says something quite interesting - he says, if you drop a needle from the heavens
and it landed on a needle on the earth, (imagine you throw a needle out of an aeroplane and you expected it to land on a needle on the earth), he says that's how likely you are to be born as a human being again.
That's how valuable this life is. So there is a massive point that the human life is extremely valuable. Imagine right now, all of us have the ability to say Waheguru and to connect with our true Beloved.
And if we don't we have wasted this human life. Who knows what life we are going to get next? You might waste it, might end up coming back as a cat or a dog or whatever else. But the reality of that cycle is something that we kind of forget.
But if I was to give you an example: If you love somebody, you know, we all like watching love stories, a little bit of Romeo and Juliet, you know all of the famous Punjabi love stories,
and if you fell in love with somebody and someone said to you, 'why don't you take a break in this life, see me in the next life'.
Who would buy that? Just put your hand up, who would buy that? I'm in love now with my wife. Anybody else want to not see that person for the rest of this life and come back and see them in the next life? No one will take it up?
It sounds crazy, doesn't it? Because when you are in love with Waheguru, you don't want to wait for your next life to see Waheguru, you'll do it know. This is why it is a love tactic, not the fear tactic.
Waheguru is so great; it is your other- half. And it's the other- half that is much bigger than any other other- half out there. A way to understand it is that there is a God- sized hole inside of you.
You know people say they have a hole inside of them, when they are yearning for something. The hole is big, as big as Waheguru. You can't fill it with anything else. If you try and fill it up with anything afterwards, you won't manage to do it.
And the first Pauri of japji sahib says this: 'Sochia Soch Na Hovi Jai Sochi Lakh Var'. That refers to what the hole inside you is. You can't fill it with anything else apart from Waheguru.
And this 'ajuni' refer to the value of this life to us. Also, Waheguru is outside of this. So never try and make Waheguru into a human being like us. He is outside of our life cycle. 'Saibhang'. This bit is really confusing to understand.
Self-created. 'Sai' means myself; 'Bhang' means created-by themselves. So Waheguru made Waheguru, and if you really think about this, it doesn't make any sense. That's good because Waheguru doesn't make much sense, but it's real.
Then what we say is, like at the beginning when I said, 'Kia Hau Kathi Kathe Kathe Akath Na Katna Jae'. What that means is; what can I speak? What can I say and look and speak? What story can I speak about this story, which is unable to be told?
'Saibhang' is one very good example of that. How can we explain the inexplicable that Waheguru made himself.
But it doesn't really matter. Even the idea of 'jun' and the whole idea of reincarnation, it doesn't really matter. All that matters is that we can connect to that One. No one made that One; it's the source of everything.
So 'Saibhang' can be seen as 'the source of everything'. No one else made that One. And also in our life, our soul is part of that One, and we have to go back to that One. 'Saibhang'.
So we done 'Ik Onkar', 'Sat Naam'- through the Name; 'Karta Purakh'- the doer, chill out, is your true love, is your husband really; 'Nirbhau', 'Nirvair'- don't be fearful, don't have hate towards anybody, be full of love;
'Akal Murat'- is immortal. To be immortal you must become one with the One; 'Ajuni Saibhang'- we are in 'jun', be afraid, but also don't be afraid because we can get back to the One. And 'Saibhang' can also have another meaning- we have to do it.
We can't not do it. We have to achieve this thing; it's not going to happen just like magic. We're going to have to connect with that One. We have to create ourselves. I was having a conversation with Karta Singh, it was a great conversation. He said,
'even if you have that experience of connecting to the One- we were talking about morals and ethics- even if you have that experience of connecting to that One, you know, one day you're sitting there and you feel mega bliss,
disconnected from your body, whatever it is that happens to you. You have an amazing experience; you're in tears- what happens next? You come back to Earth and you have to get on with your life.
And creating yourself means you have to create the person you want to be. Your morals and character has to be remade in accordance with the Divine Truth about life. Those truths are the ones about compassion, righteousness, equality. These things are what makes us real and makes our personality. So we have to create our personality as well.
The enlightenment is one thing; following the enlightenment takes a lot of hard work, to create the person you want to be: the loving, giving, fearless and without enemy kind of person.
We have to make that person and change our character, no matter if we are druggies, have four or five girlfriends, living the player life, or we are rich people with money.
All these things fly out the window as soon as we have that experience because the One is real, and then with have to live in accordance with the Truth of the One. But there is only One and we have to create that ourselves. Hard work is required.
We have to sow the seeds that we are going to reap later on. The last line; the word 'Gur Parsad', for me, has three meanings.
All three are totally ture and apply at the same time. Some people say ' by the Guru's grace'. What 'Parsad' means is grace.
You know, when you have 'Parshad'. And so 'Gur Parsad'. One way of understanding 'Gur Parsad', would be to say; the Maha Mantra has given us attributes of Waheguru. Names of Waheguru- we've got five so far, and we understand that Naam is the way- these are all attributes of Waheguru. Why is 'Gur Parsad' an attribute of Waheguru?
This is the debate, isn't it? Surely that's the Guru's attribute and not the attribute of Waheguru? But actually, the word 'Gur' comes from the word 'Guru' which means enlightenment; from darkness to light.
And when we meditate, we get enlightened. And when we connect to that One, it's an enlightening experience. You can't have an experience of the Creator and not get enlightened at the same time.
It's an experience. We can't connect to the Creator without having an experience that is profound. And that profound experience in itself is enlightening. So Waheguru has the attribute of being enlightening.
It's one of these intrinsic attribute of Waheguru; 'Gur Parsad'. It's a graceful thing. Waheguru is having grace upon us when we connect to Him.
Question: Which is like the rediscovery of the One isn't it? You rediscover the One. Yeah, that's why it is a Mantra; you can repeat it again and again and again. Then you can go back to 'Ik Onkar'. So what is the Guru's 'Prasad'? - 'Ik Onkar'.
That's why all these things are chains. Even 'Ik Onkar' in itself; you come out from the One and you go back to the One. If you just to 'Jap' of 'Ik Onkar' you go 'Onkar', 'Ik', 'Onkar'. So Waheguru is enlightening.
No one has ever had an experience of Waheguru, without having some kind of Truth and enlightenment happen to then at the same time. Another way of understanding 'Gur Parsad' is why was Guru Nanak given this Mantra at that time?
Sikhi would say, at that time, he was given Amrit from Waheguru and a job. His job was to be the Guru. He was given power and blessed with the Guruship and told 'go out there. I now give you a mandate which is; you are now the Guru.
You now have the ability to teach people about the truth; about the One. Satguru.' So he's the Guru of the truth. You see, 'Sat Naam' and 'Satguru'. Guru Nanak Dev Ji came from the Sat- the One- and he now has the power to join us back to the Sat. So we say in Gurbani,
'Aise Gur Ko Bal Bal Jaeia, Ap Mukat Mohi Tarai', which means for such a Guru I will be a sacrifice who is himself free- who have got 'mukti'- and he takes me across. So Guru Nanak Dev Ji at that point, he had achieved salvation or whatever you want to call it, at that time.
When he was thirty, he had merged with the One. He could have stayed there, but he was sent back with a mission: go and free everybody else. In Gurbani, it says if you can understand the four ages- have you heard of the four ages? You probably have.
You have 'Satyug' then two more 'Treta' and 'Dwarpar,' and then you have Kalyug, where we are now. Is anybody familiar with that word? Some people call it the Age of Darkness; some people call it the Iron Age.
What it refers to is: if you have a table with four legs; in Satyug they had all four legs and it was stable. Morality was there and reality was there, truth was there. In every 'Yug' they cut of one leg.
Now the poor table has only got one leg holding it up and it's fallen, pretty much, right over, and the world is a bit like that. What is true is hidden and what is false is supreme.
We believe in democracy but there is no democracy. The people who are the richest are in power. Yet we say people have the power in democracy.
See the illusion? Then we don't believe in reincarnation. The truth of it is out there, scientific proof is out there but no one believes in it.
The biggest growing 'doctrine' at the moment is atheism. You know every ten years they have the census? So Jedi aside, atheism is the fastest growing thing in this country, not Islam as they say.
Agnosticism I can understand. 'I don't know'- that's great. That's a good place to start from. 'I don't know.'
To admit you don't know is a good place to start from. To say 'I know it's not real'- it's crazy isn't it. When you can actually connect to that One and have an experience of that One, but you say 'it's not real.' This is atheism. Ignoring the truth about yourself is what atheism is.
The reality about yourself; where you came from. So 'Gur Parsad'; Guru was given a job, a mandate. Now when I said at the beginning, let's forget religion for a second.
If we try doing that now. Just forget there is religion and there's only one Creator, and there's all these people who have been sent by the Creator with access to the truth and teachings about the truth.
When we see the ten Gurus in a line from 1499 when Guru Nanak became the Guru to 1699 when the Khalsa Panth was made, in that 200 year period is there anything in the history of mankind, can anybody point to ten people who were sent by the One with the same message, consistently?
Who lived their life and showed that the world actually works this way? And they sacrificed themselves to prove it to be true. So from a Sikh point of view, the ten Gurus' proved the Word to be true. They came out of the Word and they lived it.
Guru Arjan Dev Ji knew the Word was Truth; he ends up getting sacrificed and being killed for it. Guru Gobind Singh Ji sends his own father off to be sacrificed and his own sons to be sacrificed, but he lives this life fully. And then he gives the Guruship back to the Granth- the holy book; the Word. So from the Word it came, the ten lived, and then it went back to the Word.
So as far as we are concerned from a Sikh point of view, the Sikh philosophy is that Guru Nanak Dev Ji was sent to take mankind from Kalyug- where everything is fallen over- back to Satyug. The Sikh philosophy would be that we have to establish Satyug on the Earth.
So the Age of Enlightenment will come when the Truth that Guru Nanak Dev Ji came with is then established back all over the Earth. What we just talked about; 'Ik Onkar', the Name is the way, without fear, without hate. This truth has to be the prevalent truth in the world, and then we'll be back in Satyug.
It says 'Kal Taaran Guru Nanak Aiyan.' What that means is Guru Nanak Dev Ji has come to swim us across. Now I know in the history of mankind, just going back 5000 years, which is probably less than half a 'Yug',
so many philosophies have been around but if you put a Sikh in the middle of a room with a Hindu, a Muslim, a Christian, a Jew, a Buddhist and a Jain,
I guarantee you that a Sikh can talk to every one of them because the philosophy is the same. We can talk to a Buddhist about denunciation, stepping away from the world, being the lotus flower within the mud and meditation and mindfulness and all those things.
And then we can talk to a Muslim about the One and worshipping the One, bowing down to the One and having faith in the will of the 'raza' of the One. We can then talk to a Hindu about 'bhajans' and singing, reincarnation, the idea of worshiping our Guru and listening to what our Guru has said and about devotion.
We can then talk to a Christian about Christ being the Guru figure, about loving his feet- we say loving the Guru's feet is an important part- about Mary Magdalene and her love for Christ, we can talk about singing as a congregational thing that's so important. And then we can talk to a Jain and a Baha'I with the same idea.
Sikhi is like this weird faith where no one knows where to bracket us because if you look at the rest of the world, no one really knows about Sikhs or who Sikhs are. But the ones that know, they're a little bit surprised by it.
And the reason I say that is because on my door, I always get people knocking; Jehovah's Witnesses, with the picture of the beautiful watch tower. And it's a very loaded question they ask you; they show you this picture of the watch tower and then they go,
'look at this world, and people playing happily and everyone are friends,' and then they go, 'wouldn't it be nice to live in a world like this?'
Who's going to say no? Who's going to say I'm going to go around with a club, burn the trees down and beat up all the baby lambs and all that kind of stuff? Who says that?
So it's a loaded question. Of course you're going to say yes, the world will be great like that. And it's a bit like this. When Maharaj says everybody's equal, there is no religion, men and women are equal, there's no caste or creed, we should feed people, we should protect people's rights, the Guru Ji himself went and fought for them, the sixth Guru made a mosque; the ninth Guru saved the whole of Hinduism by giving his head.
It's a little bit like showing the watch tower. It sounds a bit too good to be true. Who are these people that set up this religion? Who are these people who decided to change the whole of Punjab and the whole of India, effectively? Just one guy got up and said 'I'm Guru Nanak';
ten generations later, Guru Gobind Singh is setting up the Khalsa, fighting against the Moghul kingdom, establishing a state within a state. Who were these people that came along? What Sikhi says is they were sent to establish Satyug.
That's the mission, if you want to understand the Khalsa mission. It's to spread 'Dharama' across the whole world. 'Dharama' means righteousness or truth.
We're not saying convert everybody into Sikhi. Even if you spread, you don't have to say be a Sikh. It's the truth we want. You can be a Christian and still connect to the truth. It's a very strange way of looking at the world because it's not exclusive it's inclusive.
'Gur Prasad' means that the Guru has been given a mission. And the final part of 'Gur Prasad' is Guru has the power to give us Naam. So Guru Nanak Dev Ji has come with a power, not just a mandate, but the power to bless us with Naam.
So we say that when Guru blesses us, we can connect. So Guru has sometimes been referred to a 'Bhacholan' in Punjabi culture, which is like a matchmaker.
Now Guru is the matchmaker and we're the bride and Waheguru is the groom. So Guru has come as a matchmaker but also, Guru is not just there as a matchmaker to introduce us to Waheguru; Guru is also part of the groom in many ways.
Guru has the power to bless us with 'Naam'. So why do we bow down to the Guru? Because Guru can bless us. And the truth of that is seen by all of the Guruships. Guru Angad became the Guru when he got blessed by Guru Nanak, and suddenly he went from being a holy Sikh to Guru-the Divine Light incarnate, manifested.
Then Guru Angad blessed Amar Das and he became Guru Amar Das. Then Bhai Jehta got blessed by Guru Amar Das and he became Guru Ram Das.
In Rehras Sahib, there is a story about Guru Ram Das Ji. In those days, when you got married, the father of the bride would say, 'Ask for something.' Like a dowry.
So how Guru Ram Das became the Guru is he married the daughter of Guru Amar Das Ji. The story goes like this: Guru Amar Das Ji's daughter got to a marriageable age, and his wife, who was a great Sikh, said, 'We should marry her off. She's getting to the right age now.'
And Guru Amar Das said, 'Fine, what kind of husband do you want?' At that time they had started making Goindwal Sahib where Baoli Sahib is, where you go down 84 steps. And Guru Amar Das says, 'What kind of husband do you want for your daughter?'
And she sees Bhai Jehta Ji who becomes Guru Ram Das later on, and she likes him; he's a good Sikh, he's young, charismatic, does a lot of seva, and she says, 'Someone like him will be great.'
And at that time they used to bring the people who did the horoscopes, and at that time it was the common practice so Guru Ji didn't knock it away, he just said it wasn't relevant to him. And they wanted to find someone to find somebody like Jehta Ji. And Guru Amar Das Ji says, 'There's no one like him. It has to be him.'
So then they married him off to their daughter. And at that time Guru Amar Das Ji says to him, 'Jehta Ji, you're marrying my daughter'-at that time (Jehta) wasn't the Guru- 'what do you want? I'll give you a boon.' And it happens in Sikhi that people were given a boon from the Guru.
Even great Sikhs, if they achieved something or Guru was happy with them-even nowadays Guru Sahib comes down in physical form and says, 'What do you want? I'll bless you with something.' And Bhai Jehta Ji was asked what did he want, and the shabad that comes in Rehras Sahib which goes:
Raag Goojaree Mehalaa 4 || Har kae jan sathigur sathapurakhaa bino karo gur paas || Ham keerae kiram sathigur saranaaee kar dhaeiaa naam paragaas ||1|| Maerae meeth guradhaev mo ko raam naam paragaas || That's the line.
'Maerae Meeth Guradhaev' O my beloved, O my Guru who is a devta, who is the incarnate light of Waheguru, give me 'Naam Paragaas'- give me that the 'Naam' becomes fully enlightened inside me, let me shine with the 'Naam', let me become one with the 'Naam'.
That's what he asked for. Clever guy. Of all the things he could have asked for; he could have asked for money, you know, whatever he wanted. All he asked for was, 'Give me full Naam'.
And the next thing he says is 'Guramath Naam Maeraa Praan Sakhaaee Har Keerath Hamaree Reharaas.' With the Guru's wisdom, let the Naam be married to my breath. With every breath let me say the Naam; with the 'praan'. Do you know what 'Praan' is?
Let every 'breath' say the Naam. We're going to do a bit of Simran now and then go back to the Waheguru Mantar; but one of the ways of saying Waheguru is with the breath.
The deepest form of meditation is 'suahas suahas simran'; every breath meditate upon the One.
Question: You said that 'Gur Parsad' has three meanings. Can you just summarise them?
Sure. So one meaning is the experience of Waheguru is Guru. We get enlightened; we go from darkness to light- from 'Gu' to 'Ru'. That's one meaning that the experience of Waheguru is enlightening.
With Waheguru's blessing we get Guru. The second meaning is, throughout mankind's history, Waheguru has sent people with a message for them. He sent Saints and holy people with a message
and we say, 'Har Jug Jug Bhagat Upaeia'. Waheguru in every holy age has sent people.
We'll talk about this in a little while when we talk about the Guru Mantar and how it's made up 'Wa-He-Gu-Ru,' and even the syllables correspond to different Guru's sent in every age. And in this age,
the person who is here to take us from the Dark Age to the Truth Age is Guru Nanak. This refers to Guru Nanak being sent with a mission; he's now Satguru.
He got sent and told 'Sort it out now.' A lot of people got sent, they got waylaid, they took the message and jacked it and made it something different. You go and sort it out and set up a lineage which cannot be changed and set up the Truth in Earth. The third meaning of 'Gur Prasad' is the Guru has been given the power to bless us with Naam.
So when asked why do we worship our Guru, it's because the Guru can bless us. And Guru's got supreme power. So Guru Nanak has come, vested with the power to say to somebody, 'Naam,' and bless you with enlightenment. So he's got the power.
But it's not an exclusive power because Guru Granth Sahib Ji has inside it Kabir Ji and Fareed Ji. We're not the type of people who go around and say, 'We've got the Guru and you ain't.'
It's a hard path of a Sikh because you've got this truth but you can't go around saying , 'you haven't got it,' because it's manifested everywhere.
But the point is, the Guru has the undiluted truth as far as we're concerned because no one was allowed to dilute it. Other people diluted other people's messages, but when it came to the Guru's, they wrote Guru Granth Sahib Ji themselves.
And when Guru Arjan Dev Ji in 1605 establised the Aad Granth, that was done under their own system.
And then Guru Gobind Singh Ji then repeated the whole thing from memory a hundred years later in 1705.They repeated the entire Guru Granth Sahib Ji from memory back as it is now and it was established as the Guru In 1708.
And the same word has been around since then. No one could change even a letter. So that's why we say for us, the Guru is the depository for all the truth in the world, because within that depository is Hindu truth, Muslim truth and every kind of Truth you can think about. And it's an inclusive truth,
but for us it's a sounding board. Like if somebody says something which is sexist, and Guru Granth Sahib Ji says sexism is not real, we don't buy somebody who is sexist. That's why some of Kabir Ji's stuff didn't get in, some of Fareed Ji's stuff didn't get in,
because he was one with the One, but some of his stuff was slightly away. He wasn't Satguru as we would say. He wasn't Satguru in the sense that he was one with the Truth and was only speaking the truth. He was a Saint.
Question: So would you say that Satguru was only Nanak or carried through the other Guru's? They were the same. They were the same light. They all called themselves Nanak. If you look in Gurbani, every Shabad has Nanak; ther's no Guru Arjan or Guru Ram Das, they're all Nanak.
Question: Would you actually use the word Satguru for them. Yes. Bhai Gurdas Ji says 'Satgur Nanak Pargatea Mittea Tund Jag Chanan Hoa.' Satguru Nanak came on the earth and got lit up-'Pargat'- and then the whole darkness of the world was lit. And there is a Shabad in Gurbani,
there is a story, the first Shabad in Guru Granth Sahib Ji after you have Japji Sahib, Rehras Shaib and Kirtan Sohila. Guru Granth Sahib Ji starts with the daily prayers,
if you didn't know. It starts off with Japji Sahib, the evening prayer Rehras Sahib and then has Kirtan Sohila afterwards, and then Guru Granth Sahib Ji starts.
And what it says there in Siree Raag, the first Shabad is a conversation that apparently Kalyug himself-the spirit of the Dark Age came and met Guru Nanak and they had a bit of a tussle, a bit of a conversation. Kalyug comes to meet Guru Nanak
and Guru Nanak Dev Ji says, 'you can't come here because over here is Kirtan.' It says 'Kaljug Mea Kirtan Pardhana.' So in Kirtan, which is singing of Shabad, Kirtan is the highest form of meditation in Kalyug.
That's why in the Gurdwara they sing Kirtan. Kalyug was told, 'you can't come into Guru's Sangat because here we sing Kirtan and Kirtan is going to be your nemesis. Kirtan is going to destroy Kalyug.'
And Kalyug gets a bit sad apparently and goes, 'Why can't I have Kirtan?' Everyone is going to enjoy Kirtan and get 'Mukti' and the Spirit of the Dark Age say, 'why can't I have Kirtan?' And Guru Nanak Dev Ji says, 'Okay.
At the end of Kalyug, you can get 5 minutes of Kirtan and that will be enough for you to get Mukti as well.' So in the Gurudwara, Kalyug tried to bribe Guru Nanak, that's what happened.
The first Shabad talks about if I gave you millions of houses and Guru Nanak Dev Ji says, 'that wouldn't equal even one second of saying Waheguru or connecting to your Name.' That first Shabad, if you read it you'll see, it talks about all the things Kalyug offers Guru Nanak, and Guru Nanak turns it down for the sake of the Naam.
Then he says in this world, Kirtan is the most important. We'll talk about this when we get to Waheguru Mantar, but in this Yug-Dark Age- we say Guru Nanak has come as Satguru: the divine light, the truth, the only truth. Not the exclusive truth but the full truth. Jap obviously means chant
and the next our bits: 'Adh Sach, Jugad Sach, Hai Bhi Sach, Nanak Hosi Bhi Sach'. This is what Guru Nanak Dev Ji said after he'd been given the Mahah Mantar up to 'Gur Parsad', he then said this:
'Jap, Adh Sach, Jugad Sach, Hai Bhi Sach, Nanak Hosi Bhi Sach.' What that means is before time began, Waheguru was true. Then when time began, when the ages began, the four ages that we'll talk about after this; at that time Waheguru was true.
Now Waheguru is true. Right now we can connect; we can have that spiritual experience. And then always and forever, Nanak says, He will always be true.
SIMRAN
Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh. Sorry to interrupt.
The thing about Waheguru Mantra is: the Mool Mantar can be repeated, the whole Mool Mantar, the 'Mahah Mantar' can be repeated and even the 'Bhij Mantar'- Ik Onkar- can be repeated.
But what we are told to really focus on in 'Naam Japna'- to mediate upon the Name, to chant the Name- is this Waheguru Mantar. And the reason we are given this Mantar is given by Bhai Gurdas Ji.
This is in Gurbani anyway, but he says, 'By chanting this mantra, we will lose that ego.' The sense that we are real
and Waheguru is not inside us, when the reality is Waheguru is inside us and we are the ones who are fake. This 'haumai' is this disease, this illness, this illusion that we suffer from. There are many ways of understanding this Waheguru Mantar;
I'm going to go through about five today- there's probably loads- so we'll probably do a couple of minutes on each one. And they all kind of come back to meditation. There's different ways of saying the same thing and the thing is, one day, one will connect with you and another day, another way will connect with you.
There's no one right way of saying Waheguru so don't subscribe to that. Whatever goes, whatever works, go with it. The point is to connect. And the reality is Waheguru is real is Sach- 'Hai Bhi Sach'- and will always be true. So we can connect. And as Yogi Bhajan taught, we are not human beings having a spiritual experience. We are spiritual beings having a human experience.
So this is very true to what he is saying and what Guru is saying. The reality is Ik Onkar, Sat Naam and then Gur Prasad. The Guru's Mantra is this:
The Guru's Mantra is this: Waheguru. One way of understanding the word Waheguru is 'Wow!'-'Wah.' If you go anywhere in the world, when they say 'wow', most likely you'll hear a sound that goes like 'Wah', or 'wow' or 'woo'.
It's just an intrinsic sound that human beings make when they see something amazing. And when we see Waheguru- when I say we see Waheguru, when we close our eyes and we meditate and we experience Waheguru, and even when we can see Waheguru with our eyes open, we'll say 'Wow!'
And praise is an intrinsic part of worship. The two sort of go together, like hand in hand. And if you look at most religions they say, 'Praise the Lord.' Or if you look at Islam they say, 'Sifat Salaaha.' And in Japji Sahib, it says, 'Jis Nu Bhakshai Sifat Salaaha, Nanak Patshahi Patshah.'
Those that are blessed with the praise of the One-'Sifat Salaaha'- they are kings and emperors. They are truly holy and truly royal people.'
So if we say that we are going to call this some way of achieving some kind of honour, some kind of royalty in this world, praise of Waheguru is one way. So 'Wow!' is praising see-'Wah'.
I've travelled a few countries in my time when I was in a gap year, and that's how they say it a lot. In China they go 'Wah', and 'Wahe' and 'Waho'. 'Waho, Waho,' we use this in Gurbani, 'Waho, Waho Guru Gobind Singh Apae Gur Chelaa'. That's 'wow, wow' again. And in Gurbani it says,
'Kehai Sadah, Gur Wah.' So we're saying 'Wow!' So saying Waheguru is like saying 'Wow- Guru'- 'Wah-Guru' 'Wah-Guru' 'Wah-Guru', it is praise built in to the Mantra. The praise of Waheguru is built into the Name of Waheguru.
So if you want to try a, couple of times, to say it now like we are saying 'Wow', so imagine the word 'Wahe' means 'wow'. So we are talking about Guru Ji and also the Truth, the Creator is also 'wow'.
It almost perfect in that way- you're praising Guru, and Guru's taught by Waheguru and- anyway, let's just start saying 'Wah, Wah.' I'll say it once and then you say it back to me.
'Wahe Guru' 'Wahe Guru'
'Wahe Guru' 'Wahe Guru' 'Wahe Guru' 'Wahe Guru' 'Wahe Guru' 'Wahe Guru' 'Wahe Guru' 'Wahe Guru'
'Wahe Guru' 'Wahe Guru' 'Wahe Guru' 'Wahe Guru' 'Wahe Guru' 'Wahe Guru' 'Wahe Guru' 'Wahe Guru'
'Wahe Guru' 'Wahe Guru' 'Wahe Guru' 'Wahe Guru' 'Wahe Guru' 'Wahe Guru' 'Wahe Guru' 'Wahe Guru' 'Wahe Guru' 'Wahe Guru'
So the praise is built into the Mantar- 'Wow'. When you were saying Waheguru, and you start experiencing Waheguru, then you all will say 'Wow!' straight away. So without having to change what you're saying, you can go straight into 'wow'. 'Waheguru Waheguru Wahe Guru', so it's built into it.
Then this 'He', that's one way of saying it, but also 'Wah' staying the same as 'Wow', you can make 'He' into a very personal 'hey'. In every language on the Earth, 'when we say 'He' it normally tends to be somebody close to us.
And this time, we are going to say 'Wa-He-Gu-Ru.'
'Gu' being darkness and 'Ru' is light, again True Enlightener, but this time we say, 'Wa-He-Gu-Ru', this very personal 'He' and it's become 'Wa-He-Gu-Ru' so you're talking to somebody, your friend, your beloved, the One who made you. So when you say that 'He' make it a bit longer.
'Wa-He-Gu-Ru' 'Wa-He-Gu-Ru' 'Wa-He-Gu-Ru' 'Wa-He-Gu-Ru' 'Wa-He-Gu-Ru' 'Wa-He-Gu-Ru' 'Wa-He-Gu-Ru' 'Wa-He-Gu-Ru'
'Wa-He-Gu-Ru' 'Wa-He-Gu-Ru' 'Wa-He-Gu-Ru' 'Wa-He-Gu-Ru' 'Wa-He-Gu-Ru' 'Wa-He-Gu-Ru' 'Wa-He-Gu-Ru' 'Wa-He-Gu-Ru'
Another way of saying the same Mantra is to focus upon the four sounds. We sort of did this now, but we can go through them, and instead of thinking of anything, just think about the four sounds and how they make us feel-'Wa-He-Gu-Ru'.
Now the four sounds are relevant for this reason and Bhai Gurdas Ji gives the same idea. We seem to go back to Bhai Gurdas Ji because he's been blessed by Guru Arjan, and he lived with Guru Ram Das, and he was the nephew of Guru Amar Das and he lived with Guru Ram Das as one of his Sikhs,
and then he lived with Guru Arjan Dev Ji as one of his Sikhs. And he was given a seat to go and preach- the Manji- and finally Guru Hargobind Ji did his Kirtan Sohila and set his body on fire.
He was one of the true Sikhs, very blessed throughout the first five-six Gurus. Another Gursikh was Baba Buddha Ji. Baba Buddha Ji was from Guru Nanak Dev Ji's time all the way to Guru Hargobind Ji's time.
He was a little boy at Guru Nanak Dev Ji's time. He lived upto the sixth Guru. So, Bhai Gurdas Ji, he's says that the Waheguru Mantar, the four sounds correspond to the four ages. And I'm just going to make sure I get this right. He says in each age there was a Satguru.
There was a Guru of the Truth, a person who was totally one with the Truth and he's come to teach us the Truth in every age. In this age, he says, the Satguru is Guru Nanak Dev Ji and he goes through the four ages and what he says about each age is what I want to go through.
In 'Satyug', in the true age, in the age of truth, in that age the Satguru was somebody called Vasudev, and Vasudev gave the sound of 'va-va'.
The 'va-va' comes from the mantra that he gave which was 'Vishnu'. 'Vishnu' was the mantra that he gave and the 'v'- the Waheguru in Punjabi has four syllables because the vowels are attached to the consonant- so there are four letters, four consonants. There's 'Va', 'He', 'Gu', 'Ru'-'va-va', 'ha-ha', 'ga-ga', 'ra-ra'.
And attached to them are the vowel sounds. So the 'V' stands for 'Vishnu'.
'Vishnu' was the mantra given by Vasudev and then in Duapur, he said the Satguru was Hari Krishn- or they say Hari Krishn Hari Raama. Hari Krishna was the Guru of the second age, of Duapur. And he gave everybody the mantra of 'Hari, Hari',
'Har, Har', 'Ha-Ha'. Starts with 'H', so that's where the 'He' comes from. Now these are just four syllables, they don't correspond to the same age so 'Va-He'- they come from the different ages.
Then he says in Treta, the third age, at that time it was 'Govind'. 'Govind' refers to Krishna-no 'Govind' is the name of Satguru and he gave everybody 'Govind' Naam. This was the mantra given, 'Govind' 'Govind' 'Govind'.
And in Gurbani it says, 'He Govind, He Gopal.' That's referring to the- I think the word 'Go' comes from cow- but the point is, the Guru at that time was Govind and he gave everybody the mantra of 'Govind, Govind'.
This is what they used to say. 'Ga-Ga', 'Govind'. Sorry, I've got that wrong. In Treta, the Satguru was Raamji. You've heard of Raama yeah. Hari Raama, Hari Krishna. So Raama gave the mantra of 'Ra-Ra', 'Raam'.
That was the third one 'Raam'. 'Raam' 'Raam' 'Raam' 'Raam'. And it says in Gurbani as well, 'Raam Raam Ku Deh Vadhbhaagee'- the lucky ones find Him by saying Raam Raam.
Then in the fourth age he says, in Kalyug, the Guru was Guru Nanak and he gave everybody 'Govind'. He said sing 'Govind'. But, he says, after Guru Nanak gave everybody 'Govind' Naam, he says that Guru Nanak is going to combine all four. From the four ages, the four sounds would be combined into a fifth one.
And this fifth one he says, 'Chaarai joge jo jugee panchaea vich aap samaea, chaaro achar ek ghar'-make them one-'Waheguru Jap Mantra Japaavai'.
So he made all four into one, this is where 'Waheguru' came from. So this mantra is given the fifth status as in supreme because it's a combination of all four. It's been combined to make one mantra called 'Waheguru'. It's the ultimate mantra because it attracts all four ages into one.
So this time when we say 'Waheguru', try to think about- let's try to think about all four ages. Now effectively, our soul has been around for four ages, because we didn't make it in Satyug, Treta or Duapur. Now we are in Kalyug and this is the age for us to make it if we can.
So we've been around for a long time and it says in Gurbani, 'Bahut Janam Ke Vicherea Ethe Ke Madho, Eh Janam Tumarai Lekhe'. I've been separated from you for so many ages, so many lives. This life I dedicate to you.
Imagine, Guru Nanak Dev Ji gives us a mantra that covers all four ages, as long as humanity has been around, and this Waheguru Mantar is the one that he's given us and we are going to say slowly and try to imagine how long it's been around for, and how it works perfectly for all four ages as well.
Wa-He-Gu-Ru, Wa-He-Gu-Ru, Wa-He-Gu-Ru, Wa-He-Gu-Ru
Wa-He-Gu-Ru, Wa-He-Gu-Ru, Wa-He-Gu-Ru, Wa-He-Gu-Ru, Wa-He-Gu-Ru
So to reiterate 'Va-Va' is from 'Vishnu' from Vasudev. 'Ha-Ha' is from 'Hari' from Hari Krishn. 'Ra-Ra' came from Raamji who gave the mantra of 'Raam'. And Guru Nanak gave 'Govind, Govind'. And put them all together, you get the Waheguru Mantar.
Then Bhai Gurdas Ji says, 'meditating on this mantra we can lose our haumai'. Now another thing is this is a Name. Sat Naam. The experience of the Naam, the Name, is the way to the One. So what we say is, calling Waheguru is one way of saying Waheguru.
So imagine a child always calling his mummy. I know my little one is at the top of the stairs whenever I wake up or when they get scared or whatever and they say, 'Mummy, mummy'. 1:58:700,1:58:44.000 They keep saying it until they get an answer. And it says in Gurbani call Waheguru again, and call and call and call upon Waheguru. Call your true love, call your beloved. So instead of a Mantra, we make it into a Name.
It's still a Mantra because we are repeating it, but it's now a name, we are just saying it again and again like you would say a name. Just calling someone: your beloved. And it says in Gurbani, 'Tu Tu Karta Tu Hua,' which means: 'tu' is the word for 'you'. I've said you and you and I became you, and nothing of me remained in me.
That's the meaning of the line. So this time we are going to say Waheguru like we would just call someone, with nothing else attached. It's simple. I say it and you say it back to me. Waheguru- like you are calling someone. 'Waheguru'
Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru
Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru
Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru
Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru
Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru
Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru
So calling upon Waheguru, just calling and calling and calling, calling that One is a perfect way of getting that One to answer. It's like we're a phone and who do we call?
We're going to call Waheguru. We have a purpose in life, just like- it's a funny way of giving an analogy- but just like you have iPhones and iPod Touches.
iPod Touches can't connect to anybody. They're just made for Wi-Fi and free internet and playing games. But the phone is made to connect to someone.
And in the same way, our reality of our life is that we have an aerial, it is right up here, and it's called the tenth gate, right at the top of our head. And it is hidden from view,
just like now-a-days phones have hidden aerials. In the old days, we all remember them, they used to have little things on top you could poke someone with. This time we don't have an aerial that we can see but the aerial is still there.
The Dasam Duar: the Tenth Door- if you don't know what the nine doors are, let us go through them quickly but you've probably covered them before.
One, two, three, four, five, six, seven, eight, nine and the tenth one up here, hidden. The Guru said the tenth door is opened with Guru's Kirpa- with Guru's Grace- and the Naam we experience from there. Even someone wacky out there 'I think, therefore, I am'-Descartes. Even he says,
the joining place of the mind and the soul is up here at the back of the head because that's really where we experience all this stuff. We have the Trikuti, that's the third eye point; it's kind of like a doorway. If you open the key there then that will open.
So we can concentrate on here or here, but the point is, the Simran and the experience of it is kind of like the way to the One, because it is real, it happens within us. The final way of saying Waheguru is with the breath,
because Maharaj says that when the body cave was created, then Waheguru blew breath inside it. With that breath we started breathing. 'Vaja Pavan Vajaeia'. At the end of Anand Sahib it says, 'Har Jiyo Gufa Andhar Rakh Ke Vaja Pavan Vajaeia. Vajaeia Vaja Paun Nau Duarae Pargat Keae Dasva Gupt Rakhaea.'
Waheguru made the cave and inside that, blew the breath. Then the 'Vaja', the Harmonium, and then 'Nau Duarae', the nine doors were visible and the tenth was kept hidden. Right in Anand Sahib, Guru Amar Das Ji gives this teaching.
And what he says is, 'Gur Duarea Lie Pavani.' Some people come to Guru's door with love and they get shown the tenth door.
So when we say Gur Prasad, the way to Guru is through love. The only way to God is through love. Even if you look at Harmandir Sahib, The Golden Temple,
there are four entrances open to everybody but the only way is one path: that's through love. So Guru serves as the person that we can love. It's hard to love Waheguru because we don't know Waheguru but we can love Guru because of what they did and how they lived their lives. They served as an example for us to love.
And as we love Guru, they open the Dasam Duar for us to connect to the One inside. That's why Guru is also important in that way- He serves as our archetype, our lover, the person we give ourselves to.
So the last way of saying Waheguru is in line with this idea of Waheguru putting the breath inside you and made you go. And it is basically making Waheguru part of your breath. One of the things that Bhai Gurdas Ji says is
you know the Salok 'Pavan Guru Pani Pita'? We've translated that normally to mean the air is our Guru and the water is our Father and our Mother is the Earth. What Bhai Gurdas Ji says there, he gives a different translation of it.
He says, 'Paun Guru Gur Shabad Hai'. The 'Paun Guru' is the Guru's Shabad. And what is the Guru's Shabad, the Guru's words? 'Waheguru Gur Shabad Sunaeia'.
Waheguru is the Guru's Shabad. So in fact, you could say the Guru upon our breath- Pavan being not translated as the air but our 'Pran'; the air that went into us, our pranic energy or breath- if we make the breath marry the Guru, it becomes Paun Guru, it becomes Waheguru Waheguru with every breath.
So he says that's the way to do it. With every breath say Waheguru. 'Paun Guru Gur Shabad Hai Waheguru Gur Shabad Sunaeia'. We'll talk about this in more detail when we talk about Japji Sahib, but this is what he says. So one way of saying Waheguru is 'Waheguru, Waheguru'.
Can we just try doing that for a little while? With the breath in we'll say 'Wahe', breathe in 'Wahe' and breathe out 'Guru'.
'Waheguru'. We'll just do it together because it's kind of hard, but just do it slowly. Wahe-Guru Wahe-Guru Wahe-Guru Wahe-Guru Wahe-Guru Wahe-Guru Wahe-Guru Wahe-Guru Wahe-Guru Wahe-Guru
Wahe-Guru Wahe-Guru Wahe-Guru Wahe-Guru Wahe-Guru Wahe-Guru Wahe-Guru Wahe-Guru Wahe-Guru Wahe-Guru
Wahe-Guru Wahe-Guru Wahe-Guru Wahe-Guru Wahe-Guru Wahe-Guru Wahe-Guru
Obviously we are in a class right now so we have to move on, but we could go on for a while. You can try doing it by yourself even if you've got five minutes.
Question: So the breath goes in through the mouth? It's breathe meditation. There's not one way of doing it. There are three ways of doing it- the same breath meditation- I'll go through them now. But one is in on the 'Wahe' and out on the 'Guru'.
And Maharaj says you can make your breath part of Waheguru, every breath, and it's called 'Suahas, Suahas Simran'- Suahas is a breath and Simran means obviously meditation on the One.
So we can do that and it will come to the point where every breath is saying Waheguru. And it says that when you take it to the highest level; obviously I'm not at that level so it's hard for me to say, it says every hair on your body will start to say Waheguru at that point.
'Rom, Rom'- ever single hair on your body will start saying Waheguru. That's a hundred thousand million mouths on your body that will be meditation. Kind of a reason why we don't cut our hair down,
because every hair has that power to meditate on Waheguru. But the point is, we make it part of our breath. 'Paun Guru Gur Shabad Hai Waheguru Gur Shabad Sunaeia',
we marry our breath to Waheguru. Now one way is saying 'Waheguru'. Another way is the opposite of that. 'Waheguru', 'Waheguru,' 'Waheguru'. So we'll do that for a little bit because it's quite powerful as well.
I'm not saying there is any prescriptive way of saying Waheguru. The reason I'm saying that is because whatever works for you, go for it. So we'll start doing it this way.
'Waheguru' 'Waheguru' 'Waheguru' 'Waheguru' 'Waheguru' 'Waheguru' 'Waheguru' 'Waheguru' 'Waheguru' 'Waheguru'
'Waheguru' 'Waheguru' 'Waheguru' 'Waheguru' 'Waheguru' 'Waheguru' 'Waheguru' 'Waheguru' 'Waheguru' 'Waheguru'
'Waheguru' 'Waheguru' 'Waheguru' 'Waheguru' 'Waheguru' 'Waheguru' 'Waheguru' 'Waheguru' 'Waheguru' 'Waheguru' 'Waheguru' 'Waheguru' 'Waheguru'
It seems powerful because it becomes part of your breath. And the final way is to do it in two breaths. Waheguru Waheguru Waheguru Waheguru Waheguru Both on the exhale. Your kind of breathing, but you're breathing between the exhales. So it's like: Wahe Guru.
'Waheguru' 'Waheguru' 'Waheguru' 'Waheguru' 'Waheguru' 'Waheguru' 'Waheguru' 'Waheguru' 'Waheguru' 'Waheguru' 'Waheguru'
'Waheguru' 'Waheguru' 'Waheguru' 'Waheguru' 'Waheguru' 'Waheguru' 'Waheguru' 'Waheguru' 'Waheguru' 'Waheguru' 'Waheguru'
'Waheguru' 'Waheguru' 'Waheguru' 'Waheguru' 'Waheguru' 'Waheguru' 'Waheguru' 'Waheguru' 'Waheguru' 'Waheguru' 'Waheguru' 'Waheguru' 'Waheguru' 'Waheguru' 'Waheguru' 'Waheguru'
This one merges with the Breath of Fire really well. You'll see it straight away, it's very Parnic, it comes out from here. Waheguru. It will come out of you. What I'm saying is, there is no right way of saying Waheguru, just say Waheguru. At some point,
it stops becoming a mantra, it starts becoming a connection and you start having love with the Creator.
And the name you use becomes your marriage, the name becomes your husband, the name becomes your worship. Everything become about the Naam. That's why we sing Aarti in the evening, you know the Aarti Shabad?
And one of the things that is said is, 'Naam Thero Aarti Majan Murarea, Har Ke Naam Bin Jhootea Sagal Pasarea'.
Without Naam everything is fake and Naam is the worship. Naam becomes the sandalwood, Naam becomes the candle, Naam becomes the diva, Naam becomes the fire everything becomes the Naam.
Naam Naam Waheguru Wahguru. The Name of the Beloved becomes the worship of the Beloved.
That's why it becomes Sat Naam. To achieve the truth, the reality, the Oneness with the One through the One. Just to bring up a line here of Sat Naam,
there was a story once when Guru Nanak Dev Ji went down south and he was speaking in Sri Lanka, because you know that Guru Nanak was the second most travelled person in humanity? I don't know if you knew that.
But if you look in the history of mankind, Guru Nanak Dev Ji is the second most travelled person in humanity. He went from Tibet to Sri Lanka, Mecca. All these places he travelled is recorded. He did four big journeys.
And when he was down south he met this King and the King tried to bribe him with gold and with women and it didn't work. So he said I follow, you I want you to be my Guru, what can I give you? Guru laughed at him and said 'What can you give me?' And he said, 'Alright, I'll give you my kingdom.'
And Guru said, 'But the kingdom is not going to stay with me and it's not going to stay with you. You have to pass it on.' Even the Queen has to pass on her kingdom to somebody. We celebrate her but we're worried. When she dies who's going to be next? Charles? He's a bit of a joker. We want to give it to William but we can't give it to him because
the royal succession is that it has to go to Charles. You can't break the rules because what's the monarchy then? Monarchy is a hereditary line. You cannot break the line. Unless Charles abdicates.
So Guru said, 'What can you give me? You can't give me a kingdom.' So the King said, 'Okay, I can't give you a kingdom, but how about I give you everything I own? Forget the kingdom, but everything I own, I'll become a beggar, I'll become a pauper and follow you around.' 2:13:28.000,2:13:43.000 Guru said, 'Yeah but that wealth that you give away, you say it's yours but it's not yours either. When you die it stays behind anyway.' So the King gets perplexed. He goes, 'Okay Maharaj, what can I give you, what can I give you? Tell me what should I give you?' And Guru said, 'Give me this 'I'. Give me this 'I'
that you've been going on about. 'Me', 'Me', 'I', 'I'. Give me this 'I', this haumai, this 'me, me, me, me, me. Give me this 'I' and follow me and I'll teach you how to get to Waheguru.'
So a Sikhs journey, effectively, is giving this I to Guru and saying, 'tell me what you think is right.' So when we see the truth in the way that they lived their lives, at some point we get convinced that they know what's right and I don't know.
So a Sikh will say, 'Maharaj, you teach me then, what's next?' And that's where the Gur Prasad comes in. So Sat Naam and then Sat Gur Prasad.
From the Guru's Grace. There was once a story that Guru Gobind Singh Ji said to his Sikhs, 'Before I jump on this horse, tell me the entire meaning of Guru Granth Sahib Ji.'
And the Sikhs were perplexed. 'It's so deep, the whole Guru Granth Sahib Ji. How am I supposed to tell you before you jump on the horse?'
And one Sikh shouts out, 'Ik Onkar, Sat Gur Prasad.' And all of Gurbani is explaining 'Ik Onkar, Sat Gur Prasad'. It's supposed to be the essence of Guru Granth Sahib Ji.
'Ik Onkar, Sat Gur Prasad', that the One made everything, everything came from the One with the sound, and the Truth is achieved by Guru's Grace. That Oneness with the Truth is from Guru's Grace.
Guru can bless us to get that Naam, otherwise we wouldn't be calling him Guru Nanak.
We'd just say Nanak, the holy person. We wouldn't call him Guru or Satguru. So a Sikh accepts the Guru as the embodiment of the light and says, 'Now teach me.'
Guru isn't just here to take you as a Sikh and say, 'okay you're my Sikh. Now I'm great I've got a Sikh.' It's the opposite. Guru's here to bless us with the full ability that he has which is Naam.
And that's why Bhai Lehna is the ideal Sikh to follow. Bhai Lehna followed Guru Nanak Dev Ji and became Guru Angad. And now, the Sikhs follow Guru and when they become fully convinced about Guru, they sell themselves to the Guru. They say you have me. The Panj Piyarea their head;
they gav do you see the continuation of the same story? The Five Beloved Ones gave their head to the Guru. They played the game of love with their head. And Guru Nanak Dev Ji says in his bani, 'If you want to play the game of love, come with your head in the palm of your hand.'
Give me this 'I'. All of our consciousness of what we are is from this 'I' as in our head, and that's what we give to our Guru. So the whole thing becomes one story again, of giving the 'I'.
And that's achieved from the Gur Mantar and the Guru says, say this Mantra as much as you can. Get up in the morning and do this Mantra as much as you can. So the five ways we went through now is called the Waheguru Mantar or the Gur Mantar.
That's like anything that works follow it. There is no prescriptive way of getting to Waheguru. It's like a mountain and Waheguru is at the top. All we want is to climb the mountain. Whatever works and gets you up there, go for it.
That's four Mantras we've covered now: the Bhij Mantar- Ik Onkar. Mahah Mantar- up to Gur Prasad. The whole Mool Mantar up to 'Nanak Hosi Bhi Sach'. And the fourth one is the Gur Mantar.
And then tomorrow in the afternoon we'll go through Japji Sahib. That's called the Mala Mantar.
If you know what the mala is, it's the beads or rosary, the string of beads. So Japji Sahib is supposed to be called the Mala Mantar and reading one Japji Sahib is like reading one mala of paat or simran.
And it's kind of like the essence of the whole of Guru Granth Sahib Ji as well,
so we'll go into that in more detail. Sorry we've taken a bit more time. I hope that was helpful. Everything that I've said today is really by Guru's Grace, so there are videos online that we've posted that are very similar to this. There is a YouTube channel that we started with Guru's Grace called BasicsofSikhi.
But please forgive any mistakes I've made if I've said things that are wrong and really if we just try to listen to Guru Nanak Dev Ji and what He said, then we will be blessed. Bhull Chuka Maaf Karneia. Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh.