Vaheguru Ji Ka Khalsa, Vaheguru Ji Ke Fateh
Today specifically, I want to focus on what in Sikhi is called the "Gurmantar" and that is Vaheguru
How is this a Gurmantar?
Well, we hear from Bhai Gurdas ji
who is a Sikh historian and a poet and also somebody who stayed with a lot of the Gurus and
He's given the honor by Guru Arjan Dev Ji
of his works being called the "key" to Guru Granth Sahib ji the "kunji" (key).
Bhai Gurdas ji tells us that
"Vaheguru gurmantar hai, Jap Haumai khoe"
He says the Vaheguru, the word, is the Gurmantar
It could be called the Gurshabad
or it could be called the Gurmantar
By doing Naam Japna or Naam Simran of this Gurmantar,
you will lose your "haumai" (ego).
They were trying to become one with the Creator
and "haumai" (ego) is the biggest illness inside us
keeping us separate from our Creator
and that really is the point of Sikhi
is to get you away from the sense of separateness from your divine.
Now I don't want to get into the debate
about whether you can say Vaheguru before you take Amrit or not.
I know I said it before I took Amrit
And I know that other people, when I go to the Gurdwara, in Simran time
people who are not Amrithari are also doing Simran.
The key thing is that this is the Mantra given to us and it is not hidden.
One of the easiest ways to understand the chanting of Gurmantar
is from Sukhmani Sahib which says quite clearly
"Baarng Baar Baar Prabh Japiea, Pi Amrit Ehu Man Tan dhrapiea"
Again, again and again
"Baarng Baar Baar Prabh Japiea "
"Jap" which is to chant upon Vaheguru
again and again and again
Now one way to understand Naam Simran
would be to imagine, we're basically on this side of a wall
and the other side of the wall is the Creator
The ultimate reality and here's where we are within illusion.
So what Guru Sahib is saying is
effectively poke a hole in that wall
and then make it bigger
And Naam Simran and that connection with the divine is designed to make you do that.
From Gurbani there's also some lines that talk about how the mind itself
is filthy and needs to be washed.
Sukhmani Sahib it says
"Prabh ke Simran man ki mal jaae, Amrit Naam ridh mahe samaae"
So by doing Simran of Vaheguru of our "Prabh" (God),
the dirt of our mind gets washed away
The experience that we can't talk about which is strange
because I'm doing a little talk about it, right?
But having that mystical experience that Guru Sahib was talking about is
intrinsically linked to your "Dasam Duaar".
When I say the "Dasam" that means a tenth door
and "Dasam Duaar" being the point the top of the head
Simplistically, it could be called a door into your body
If you look at one, two, three, four, five, six, seven, eighth and ninth are down there
And then the final one is your "Dasam Duaar" up here.
Now in other faiths they have different names for this specific spot.
In Buddhism, it could be called the flowering spot of the thousand petal lotus.
In yoga, they call this the seventh chakra
Within this video we're gonna talk about
five ways of doing Naam Simran.
Some people do it one way, some people do it another way
This video is just trying to give a sample of five different ways
and any one of those could work for you.
There's no specifically one right way.
So let's do the first one.
So one way of saying Vaheguru
Is to say "Vahe - guru"
So we're saying "Vow-guru"
Now we're basically splitting up Vaheguru into two words
Vahe and Guru or Vaah-Guru
and Guru being our teacher being enlightener
and by this
what we're saying is the Guru is "wow"!
Yeah, not just Guru Nanak Dev ji as well
of course Guru Nanak Dev ji and all the Gurus are "wow"
but also Vaheguru is great.
So it's like a expression of "wow".
The second way of saying Vaheguru, is there are four syllables in there
So we're saying oh "Wow" with the first one "Va"
and then "he" is a very personal
in nearly every language the word "He" is almost like calling someone.
Then "Gu" is darkness and "Ru" is light
So by saying Vaheguru, the four syllables very slowly and very separately,
you're basically describing a process.
You're saying "wow! When I meet you I go from darkness to light."
Similar to the one previously
but slightly different because you're not saying "wow" or "Vahe",
you're saying "Va-he-Gu-ru"
and just you're going through that.
So you're being enlightened by that process.
You're doing slowly and very "Sehaj Dhaj"
with each letter having a separate strength.
The third way of saying Vaheguru
is similar to the other one
But this time each syllable takes on a slightly different meaning.
This is the end for Bhai Gurdas ji when he talks about the four syllables of Vaheguru
First one starting with "vava" in punjabi then "haha"and then "gaga" and then "rara"
So these four syllables all correspond to a different age
The four ages Guru ji is talking about is such "Sat jug", "Treta", "Daupur" "Kal jug"
So we're in "Kal jug" right now, which is kind of the worst age to be ineffectively
It's the age of darkness
Guru Sahib is describing the situation where you've got a table with four legs.
When it's got four legs it's very stable
and at that point that's "Sat jug", the age of truth.
Then the legs start breaking off.
You've got a "Treta" with three legs, bit unstable
and then the "Duapur" with two legs and now "Kal jug" has only got one leg
And Guru Sahib is saying this is the age we're in now.
So in "Sat jug" the word used by Vasudev
who was a Satguru at that time
and he gives everybody the mantra of Vishnu.
Then Bhai Gurdas ji says that in "Treta",
the Satguru was HarKrishan and he gave everybody in the Mantra of Hari
So this word "haha", Hari comes from there
Then he says that in Duapur
Ramji was the Satguru and he gave everybody the Mantra of Ram.
Then he says that in Kal Jug,
Guru Nanak is Satguru
and Guru Nanak gave everybody Govind.
This is "gaga"
He goes on to say that basically
combining all these four syllables into one Mantra,
is like a supreme Mantra effectively,
the one that covers all the four ages
Guru Sahib gives us this Vaheguru Mantra.
So what we're saying now is Va- He- Gu- Ru
We're stretching it out a little bit and it depends on the speed for you how you want to do it
By stretching it out what you're saying is each one
like a sound which is vibrating through your very being
and by tuning your mind to that sound that frequency,
you're effectively tuning into Vaheguru.
So we say Va-He-Gu-Ru
and you can almost imagine this Mantra going through all the four ages
and each syllable corresponding to one age.
The fourth way of saying Vaheguru is to do it with your breath.
This is basically "Suaas Suaas Simran" and people have different ways of doing it.
Some people say Vahe on the in-breath and Guru on the out-breath
or some people say Vahe
on the out-breath and Guru on the in-breath.
Well if some Gudwara has a Naam Simran programme,
normally they do them early in the morning.
These formats as I've shown now,
people go through each one of them at different times
So sometimes it might go into Vahe-Guru Vahe-Guru Vahe-Guru
which is the fourth one, breath meditation.
And other times people might doing it very slowly and therefore saying
Vahe - Guru
Vahe - Guru
And the the fifth one which is kind of like a combination of these four
But basically it refers to calling someone
So at this point you're not thinking about using it as a Mantra with different meanings
All you're thinking about is calling your beloved.
So like Guru Gobind Singh ji in Akaal Ustat start saying Tuhi Tuhi Tuhi
Then he goes Tu Tu Tu Tu
This is the same thing when you're saying you you you
you're saying Vaheguru Vaheguru
Vaheguru Vaheguru Vaheguru Vaheguru Vaheguru
You're calling someone, it is your beloved.
It's the person who made you,
it's your father or your mother
It's your true love,
it's your true other half.
These are all names and attributes that we place upon Vaheguru.
We're just using this word to say them.
We're just calling out our beloved
If you look at even the Sikh greeting you say
Vaheguru Ji Ka Khalsa, Vaheguru Ji Ki Fateh
And so that word stops becoming only just Mantra
It becomes a name, so Naam
and that Naam has got a "ji" at the end.
Then you see other Mantras that say
Sat Naam Sri Vaheguru Sahib ji
So now Vaheguru has also become the name for Vaheguru
So for us is it's all those five things
There's no one right way of saying Vaheguru.
The key thing is that we connect to our creator
And then we actually try to become one with that creator
People have different opinions of what Nam is
But we also know that Naam is very very important to us
And even if you look at Guru Granth Sahib ji
the second word that comes to Guru Granth Sahib Ji
is Sat Naam and that Naam is very important.
Then if you look at the end of Jap Ji Sahib
It says, clearly again
"Jinni Naam Dhiaeaa, gea mas'kat ghaal"
So those people who do Naam,
who have concentrated and earned this Naam
they've actually achieved something and
their faces are bright when they go from this earth.
Then right at the end of Guru Granth Sahib ji again,
we know when Guru Granth Sahib ji is putting Mondavi, which is like a royal seal
and it says very clearly again that
you've got these three things in here
"Thaal vich tin vestu peio, Sat Santokh Vicharu, Amrit Naam takur ka peio, jis ka sabas adharo"
That Amrit Naam of the creator
is holding it all together
The last bit says
"Nanak Naam milei ta Jeeva, tan man thivei haria"
If I have this Naam then I live
and my whole mind and my body blossoms
Like we see barren earth and then it becomes green
and how beautiful that looks
compared to how it was before.
Naam is like this water which is life-giving to us
and then it also in Rehras Sahib
We see Guru ji saying
"Akha Jiva Viseri Mar Jaoo"
when I remember you that's when I'm alive, when I forget you I'm dead.
So connecting to that One is the real cake of Sikhi
That's the connection.
Then the icing on the cake might be the Roop and the Rehit and all these things.
And they're designed to help you actually to get a really lovely cake.
And what we're trying to do as a Sikh
is that obviously we have our "Saant Sipahi" ideal
So we're trying to save the world and do all the right things,
and stand up for justice and freedom.
It's very hard to do all these things,
if your inside is not also strong
and it's not also pointing the right way.
So your compass is facing towards Guru ji
and that's what effectively a Gurmukh is.
A Gurmukh has got his face towards his Guru
and it's not got his face towards the rest of the world
In Asa Di Vaar, it says,
"Nao Tera Nirankaar Hai, Naae Laeiae narak na Jaaiea"
This Naam is formless.
It is indescribable.
By saying this Naam then we won't go to hell
It's another way of looking at it.
There's a positive experience of it.
The love, the merging with the One.
But also if you don't, effectively you've wasted this jewel for human life.
Guru Teg Bahadur ji
says in Salok Mahala 9
"Man Maaeaa mai Fadh Reheo, Bisereo Gobind Naam"
So your mind is trapped in this Maya and in that Maya is forgotten the name of Vaheguru
It's forgotten that and then Guru ji says
"Kahu Nanak Bin Har Bhajan, Jeevan Kaunae Kaam"
If you are not singing the praises of the One,
if you're not connecting to this One
what's the point of your life?
So there's many ways of connecting in Sikhi.
Seva is a form of connecting;
Simran is a form of connecting;
listen to kirtan is also a form of connecting
and then putting Paat is also a form of connecting.
Within that obviously you have to build your character
and fight off against the people that will steal all this earnings of you.
The people who are going to steal it of you
are inside you and inside me
They are the Kaam, Krodh, Lobh, Moh, Ahankar - your real enemies
They are going to rob you
while you're awake and you're still looking around.
They've robbed you already.
They're your enemies.
Then also is the fact you trying to build this character
This character ethics.
So you get rid of these five to build up your character.
In this talk, obviously I've made lots of mistakes my apologies for that.
As I said at the beginning of these videos
I'm not a saint
You don't want to make me your Guru
You want to make Guru ji your Guru
And Sikhi is really what I'm trying to follow and which all the people I know
are trying to follow the same truth
The mistakes that I make are obviously all mine
And all greatness is Guru's
Vaheguru Ji Ka Khalsa Vaheguru Ji Ke Fateh