SIKH
BANI
The
Sikh
Banis
The daily prayers of the Sikhs, were originally composed in Gurmukhi, (the scriptural language of Sikh Dharma), and are recited each day so that a person's earthly personality may elevate itself to defend through any negativity or misfortune. Whether or not you are a Sikh you can benefit from these beautiful prayers. Gateway to the Soul gives you the powerful effects of the Banis in English translation, to open your heart, steady your mind, and connect you with your strength, courage, and Infinite Consciousness. Listening to or reciting the Banis gives you inner balance, grace, radiance, and energy; stopping the negative cycle of the mind and reversing it's thought forms.
Although the greatest benefit of the Banis is through recitation in the original Gurmukhi, Gateway to the Soul offers them in English, with musical accompaniment so you can enjoy their subtle, joyful vibrations. The Banis are truly meant to be experienced by the heart.
Selection on Sikh Banis
Japji Sahib: To relate and connect with your soul. Recite in the
early morning or when your being is endangered, when the radiance of your soul
is weak, when your soul feels sad. All wisdom of the Siri Guru Granth Sahib is
contained in this Bani. Related to ether element.
Shabad
Hazaare: This gives the benefits of a thousand shabads to allow the soul to
merge directly with God. For reconciliation and bringing separated ones home.
Recite when your body feels useless. Related to ether element.
Jaap
Sahib: To bring grace, self-command and to inspire your greatness. This Bani
brings royalty, divinity, ecstasy, bliss, bountifulness and beauty. It will
increase your vitality, courage, power, strength and self-esteem. Recite when
your dignity is threatened, to overcome fear and to arouse and increase your
flow of spirit. Related to air element.
Tav
Prasad Swaiya and Chaopaee: To bring satisfaction in life when nothing seems
to satisfy you. It brings energy, vitality and expansion. Related to air
element.
Anand
Sahib: To bring endless bliss and heal any deficiencies in the body. It
organises and brings happiness, harmony and peace. In this Bani, mind and body
are explained in relation to cosmic divinity; it is to qualify the mind and
understand one's depth. Recite this when your lower self confronts you, when you
are unsuccessful and you want peace of mind. Related to fire element.
The Anand Sahib of Guru Amardas is a literary masterpiece of devotional poetry; its aesthetic and symbolic elements will please the literary critic.
Its theme is of man’s true goal and his spiritual illumination. The word ‘Anand’ means bliss, so it is a song of man’s spiritual achievement, or of being in tune with the Infinite. In a metaphysical sense, this stage is known as harmony, equipoise or Sahaj.
Every man desires happiness and joy, but he tends to seek it in things either apart from himself or which pertain to his sense organs. He does not realise that these things at best can only give him temporary or unstable happiness. Firstly, man seeks to do better than his neighbour or colleague. He wants more wealth, power and position. The human rat-race increases both avarice and greed, it inflates the ego and often leads to domination and exploitation. Even after gaining what he has set his mind to, he is afraid of losing what he has obtained. This fear of a possible loss creates tensions in his mind, so that he becomes unable to enjoy that which he already has. Additionally there is the fear of some one doing better, so he tries to keep others at bay. All this destroys his peace of mind sad sense of achievement, so that in spite of his power and position, he inwardly feels dissatisfied and sullen
Man’s desires and doubts cast a shadow on his efforts to gain joy. Even if some joy is experienced, the spectre of its short duration haunts the mind and creates anxiety and neurosis. After a while, this condition appears openly when his friends and relatives feel that he is mentally disturbed and unhappy.
The Anand is both inspirational and philosophical in its content. It details the pilgrim’s progress and the obstacles that lie on the way. The ultimate goal is for union with the Supreme Reality. It is called Sahaj, Nirvana, Mukti, Sangham. Sahaj is a mental state which encourages the living of a normal family-life and a concern for social commitment. The requirement is one of detachment; all that one possesses, is to be regarded a kind of trust and used for good and altruistic purposes. Similarly, one’s senses directed to higher goals and not only to worldly enjoyment. Regard your body as a chariot, your mind the charioteer, your soul, the owner of the chariot, while your senses are the horses and desire is their road. The soul symbolises divinity; man cannot realise his divine element without seeing through the veil of Maya. Normally he regards himself as separate from God, it is this obvious duality or fallacy that the Guru removes. Through the Guru man may realise his divine nature, then he becomes Gurmukh or Sunmukh. Those who remain worldly-wise and follow their own ego, they are called Munmukh or Bemukh. Their senses—eyes, ears, tongue etc. lead them to mundane and evil pursuits, not towards spiritual effort (Sadhana). So self-discipline and obeying of the Guru’s directions is the way to spiritual progress.
The obstacles on any spiritual path are many and difficult. They include human cleverness, intellectual hair-splitting, family attachments, the taboos and rituals of traditional religion, conformity to custom and convention, the unending chain of desire, hypocrisy and ‘ad hoc means’ for the purpose of compromises with ideals and principles for personal gain, and the many other compulsions of expediency. The disciple in to overcome such obstacles by obeying the instructions of the Guru. The blessing of the Guru will support and enable him to progress, on his spiritual path. Any association with godly people or of doing of acts for the public good and social welfare, also help on the spiritual journey.
The pattern of the Anand projects a development of thought. Stanzas one to five mention that Bliss obtained through the Guru, after his instructions are followed. Stanzas six to twenty deal with the various obstacles and difficulties that one may face on the spiritual path. Stanzas twenty-one to twenty-five tell us about the two types of human beings: the ego-oriented and the God-oriented. Stanzas twenty-six to thirty-four mention the various desires that hold man back from his inner quest. Stanzas thirty-five to thirty-nine deal with the correct functioning of the human body and its senses. Stanza forty deals with the benefits of sincere recitation and singing in particular of the Anand. These benefits are enlightenment, a realisation of the blissful state and the ultimate union with Divinity. In short, Bliss may be attained through self-discipline and the development of one’s own personality through purity, morality, contentment, poise, compassion, wisdom, a loving understanding of others and spiritual harmony.
The Anand belongs to the sixteenth century and contains words from “sant-bhasa” (saint-lore). It represents the idealism of the Guru and his vision for man’s ultimate achievement. Its large canvas covers the realities of contemporary life.—including a description of the paraphernalia of organised religion, which ironically disguises the hypocrisy and egoism of its practitioners, under the veneer of outer correctness and cleanliness. The diction of the Anand suited to its theme and musical from—Ramkali raga.—leaves a subtle and powerful impression on the mind of the disciple. The diction is powerful, with ‘winged’ words and ‘felt’ phrases, which make a great impact on the listener. The ‘loaded’ text deals with some of the basic concepts of Sikh religion like Sahaj, Karma, Hukam, Shabad and Maya, words which in addition to their semantic nuances, also reflect the spiritual states of the Third Guru. Consider the polarised juxtapositions, like Sahaj and Sansa (18),u Sach and Koor (19),Nirmal and Maila (19), Sanmukh and Bemukh (21&22), Sachibani and Kachi-bani (23&24),Punn and Paap (27),Har-ras and Un-ras (32). These contents all add to the beauty of the composition.
The Anand reassures every one that they can experience both joy and bliss, without sacrificing the normal comfort and pleasures of life. Bliss is the destiny of man, Pain and suffering, though unavoidable, do not disturb the inner peace of that person who leads a purposeful and pious life, by obeying the Guru’s discipline.
Rehiras
Sahib: Recite after you've worked hard and feel tired. It adds energy to
your being. It covers your business actions and living environments. It helps
you when you are physically weak, weak in money, property and earthly matters;
when you feel hopeless, unsuccessful or worthless. Bayntee Chaopaee is Guru
Gobind Singh's personal prayer for protection and is to liberate the soul.
Related to water element.
Kirtan
Sohila: To remove the fear of death. Good to recite when your life feels
boring, and you are uninspired. It multiplies your aura, eliminates negativity
in you and around you, and protects you. Excellent before you sleep at night to
bring restful sleep, prevent nightmares and create a shield of protection. This
Bani protects the soul on its journey after it leaves the body at death. Related
to earth element.
The Sukhmani is probably the greatest composition of Guru Arjan.
It is said that he wrote it in response to request from a devotee who was
suffering form physical pain and mental anguish; it restored him to calm and
health. The word ‘Sukhmani’ means the psalm of equipoise or jewel of bliss. it
is reported that Wazir Khaq, the Governor of Lahore, whose real name was Hakim
Alleem-ud-din Ansari, was suffering from a chronic stomach disease. He came to Amritsar for treatment and also visited the Harmandar Sahib. As Baba Buddha
pressed his stomach, his condition became normal. When he met Guru Arjan, the
latter told him to listen to a recitation of the “Sukhmani Sahib” daily, to gain
inner peace. Wazir Khan then engaged a Sikh to recite this to him every day. By
and by, he memorised the text and became a healthy and happy man. The Sukhmani Sahib has structural unity. It has 24 staves (Salokas),
one of which begins each canto. There are 24 cantos, each containing 8 stanzas.
Each stanza has ten lines, that is five couplets. There is also the unity of
theme: the perfection of man mentally. morally and spiritually. The stave of
each canto gives the gist of the stanzas that follow. Let us now examine the thought and contents of each canto
briefly. The first canto sums up the benefits of contemplation and
meditation. It tells that all physical pain and sorrow may vanish through the
sincere remembrance of God’s Holy Name and that man becomes physically healthy
and morally strong. Such people find the inner strength to devote themselves to
the public good and develop the endurance to overcome all worldly obstacles. The second canto tells us that “practising holiness” reduces
man’s propensity to sin. It also provides an escape from the hardships of life.
He comes to inner peace and spiritual joy. In the third canto, the Guru states that any study of holy
texts, the performance of austerities and various religious practices as giving
away much in charity, cannot compare with the benefits obtainable by reading or
listening to the Sacred Word. Meditation and nobility of conduct can provide a
passport to the Divine Court. Canto four stresses the need for good behaviour, Man is a
thinking animal and should think ahead to consequences of his actions. Learning
and cleverness can not hide a filthy mind. Keep away form stealing and slander.
Give up greed in all its forms and remember that all worldly things come to an
end. In canto five, we learn to thank God for all his various gifts
and treasures which He gives us. Man should compare himself to the less
fortunate. Canto six examples God’s gifts to man: a healthy body,
delicacies to eat, silks and jewels to wear and pleasant music to hear. Should
we not thank the Lord for all His gifts by singing of His glory? Canto seven dwells on the attributes of the saints: their self
control, their love and compassion, their solicitude for the welfare of other
people. Joining their company brings hope and peace, they never turn any one
away empty-handed. Similarly an appreciation of the God-oriented man—the
Brahm-giani—is found in canto eight. He is kind, patient, humble and care-free.
He offers help and support to all without any inhibition. He is the refuge of
the forsaken and the lost whom he accepts and treats like the members of his
family. In canto nine, Guru Arjan defines the various types of holy
persons like the Pandit, Vaishnav, Bhagwati and touch-me-not, of these the best
is the Jivanmuki, the liberated one who has acquired immortality while still
alive. Canto ten deals with the various types of people and substances,
both good and bad. How the conceited men blindly follow their basic nature,
while the seekers and seers who win God’s grace, attain the goal of this life.
Man’s powers are limited; the more he knows, the less he knows. In canto eleven the Guru tells us that the meek and the humble
win God’s love, while the haughty and the vain find no peace or joy. Man’s
desires are limitless as his cravings are beyond appeasement. It is only when
his time comes that he may join the company of the holy and then he gets a
glimpse of his light, within. Such a man knows True happiness for such a vision
is powerfully blessed. Canto twelve dwells on the lot of the boastful and the
arrogant. Self-indulgent money-grabbers waste away their lives in eating and
sleeping. If an egoist performs good deeds, he all too often only inflates his
conceit. Pride and mental peace never go together. Canto thirteen tells us of the need to associate with saintly
people and of avoiding their slander. A slanderer is spiritually insolvent and a
corruptor of all. However, if the saint blesses him, he will get peace of mind
and benediction. Canto fourteen points out that mortals, by their very nature,
are fickle and way-ward; so no reliance can be placed on them. On the other
hand, the holy ones are extremely helpful and convey to their disciples a true
understanding of life and its goal. Canto fifteen tells us that just as darkness is dispelled by
light, and a track in the wilderness is illuminated by a flash of lightning, so
the Guru’s instruction opens up our inner consciousness and reveals the hidden
mysteries of spiritual life. This enables the seeker to throw away the garbage
of worldliness and gather specially good merchandise which will bring both
profit and honour. In canto sixteen, the Guru refers to God as the Director,
Playwright and Actor in His own plays, who assumes any role at any time and at
any place. He also assigns parts in His play for individuals to act out. In canto seventeen, the Guru emphasises the qualities of a true
servant of God, namely obedience and humility. A good master is pleased with a
person who obeys him and is loyal to him. So a good and sincere disciple will be
able to win the grace of God. Canto eighteen stresses the characteristics of a Seeker of
Truth. He must give up his ego and surrender his mind to the Guru. The Guru will
then enrich his mind with compassion and spirituality. The Guru will remove his
tensions and sorrows and give him wisdom and joy. In canto nineteen, Guru Arjan warns of the distractions of life.
Why one spends all of one’s life amassing wealth, which will ultimately be of no
use? Or worldly knowledge and possessions which will be left-here on death.
People should think of the things that will be helpful to them in the hereafter.
Canto twenty deals with the need of efforts for spiritual
progress. Meditation is a progressive step on the road to Divinity. A love of
virtue, goodness and a remembrance of the qualities that we associate with God,
will make one noble and blissful. In canto twenty-one, the Guru tells of the pre-creation state.
Before creation, there was a great void. Then God by His own will manifested
Himself in His own creation. So the Universe came into existence, where
different peoples play out their various roles. In canto twenty-two, there is a short list of God’s
attributes. He is the fountain of generosity and goodness. He selects people
according to what he wants from them. He gives special protection to some but
those who turn away from Him come to harm and grief. Canto twenty-three tells us of the omnipotence of God. He
created the fabric of the universe; He controls the stellar bodies. Mankind will
be forever unable to understand their complexities, as he gropes for clues to
their unravelment. True Seekers stand lost in wonder at God’s power and
excellence. In canto twenty four, the benefits of the Sukhmani are
expounded. The true devotee will be rewarded with health, culture, wisdom, peace
and enlightenment through the sincere recitation and understanding of this Psalm
of Peace. He will be crowned with glory both in this world and in God’s Court
The Sukhmani is a gem of spiritual wisdom. Many philosophers and
eminent writers have expressed their great admiration for it and Prof.Puran
Singh was much influenced by it. He wrote: “I had no sleep for many nights. I
thought I was going mad. Such was my condition. The clouds came, the cold wind
from the north came. I laughed. My eyes closed. I took up the hymn of Sukhmani
and began reading it. I went on, it gave its own lilt to my soul. It lent a
sweetness to my voice. My face that had been overcast by the dark stain of the
sin of untunement began to glow. The stains disappeared. I felt light and gay
like a bird, as I realised the singing of the Sukhmani was a great cure for
human falling out. That insane mind into which business worries had driven me
also comes to nations; they lose their tempers and go to war, killing millions.
Before they lose their temper, were they to bathe in this lyrical river of Guru
Arjan Dev, the world could be set right. .. . The whole psalm flows in an
ambrosial stream of hope and light from the bosom of the Guru. The glory of the
day-break symbolises the great illumination that like a holy nimbus, pervades
this hymn.”Sukhmani
Sahib: This
is a prayer in the form of a song to bring everlasting peace and comfort to the
mind. Its sound is tranquilising and removes stress. Sukhmani Sahib opens your
heart to live in gratitude, steadies your spiritual discipline, and connects you
with your strength, endurance, courage and Infinite consciousness to overcome
every obstacle. Listening to or reciting Sukhmani Sahib once a day can change
your destiny from misery to prosperity and give you inner balance, grace,
radiance, energy and the power to sacrifice.
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Morning Prayers
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| (1) Japji Sahib : This prayer was composed by Guru Nanak ji sometime between 1500-1507. It is recorded at the start of the Guru Granth Sahib. It explains how the barriers of deceit and falsehood can be broken in life and how to become one with God. | ||||
| (2) Jaap Sahib: This prayer was composed by Guru Gobind Singh ji during the period 1682-1686, when he was residing at Paonta Sahib. It contains 199 stanzas about the praise and description of God. | ||||
| (3)
Sawaya : This is a short hymn of 10 stanzas. It is a part of Guru
Gobind Singh ji's classic composition 'Akal Ustat' which means 'The praise
of God'. In the last line of the 9th stanza, Guruji has declared that
'only those who love sincerely and honestly, realise God'
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Evening / Dusk time Prayers
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Rehras Sahib : It is collection of hymns of five different Gurus.
The Rehras as recorded in the Guru Granth Sahib contains hymns of only
Guru Nanakji, Guru Amardas ji, Guru Ramdas ji and Guru Arjan Dev j.
The compositions of Guru Gobind Singh ji were added in Rehras Sahib in the
late 19th century. This was later ratified by the supreme Sikh religious
body - the Shiromani Gurudwara Prabandhak Committee (SGPC)
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Night Prayers
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| (5)
Kirtan Sohilla : It is a collection of hymns of Guru Nanakji,
Guru Amardas ji and Guru Arjan Dev ji. These hymns underline the pains of
parting of human beings from god and the bliss to be achieved when one
unites with god again.
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The Community Prayers
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| The
Community Prayer is performed in a gurudwara or in a house where the
community (sangat) gathers to recite prayers collectively. Community Prayers are recited in the gurudwaras every morning and evening. The congregation is known as 'Sadh Sangat' i.e. 'a group of saints'. The recitations are known as 'Kirtanias'. However, the Sadh Sangat can even recite the prayers together as a group in the absence of the Kirtanias.
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Morning Prayers
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| Asa-di-Var It was composed by Guru Nanakji with many 'shaloks' of Guru Angad ji later inserted by Guru Arjan Dev ji . It's theme focuses on how a man can elevate himself for union with God. Asa-di-var----means “A ballad of hope;” it is one of the basic sacred compositions for the Sikhs and is sung every morning in congregation in gurdwaras. The Var is an heroic ode which describes the brave deeds of a hero. It is generally sung to inspire armies going to battle or to inspire people with martial spirit. The Asa-di-var is normally sung in the Ass raga. It consists of 24 stanzas (Pauris) and 44 Staves (Salokas) and was originated by Guru Nanak later, Guru Angad added another 15 staves of his own. In congregation, the musicians sing this var along with Chhants (quatrains) of Guru Ramdas. The stanzas express the ideas in general, while the staves clarify them by example and detail. Social and religious issues are then related, to ordinary life. The Asa-di-var does not tell a story, its theme is: “How to become a spiritual person”—a devta. In it, Guru Nanak also warns us against the rituals and tricks of priests and monks. The most important thing is how to build up one’s character and how to remove the obstacles that lay in the path of a disciple, the most important of which is the ego, selfishness or conceit. Even holy persons, who are outwardly very good and kind, often suffer from religious pride. Sometimes so-called religious people, commit heinous crimes through self-righteousness and bigotry. It should be remembered that Ego in its pure essence is self-awareness or identity which when regulated is an essential, for it is the basis of one’s character or moral nature. When regulated by right motivation and active service, it is positive and beneficial. But if uncontrolled through self pride of position or riches, it becomes selfish and mean. The effects of the Ego are particularly contemptible and disastrous when disguised by the apparent holiness or tradition, which exploits ordinary people’s ignorance and credulity. The practice of humility and love are the most effective qualities for keeping people away from sin, far better than all recitations and rituals of religion. Initially, it is the fear of God’s wrath or displeasure which inspires the seeker to offer worship and prayer. Over the years this fear should become gradually replaced by love and self surrender, so that he loses his Impatience with those who are imperfect; he is in sympathy with them, for they are like strayed sheep. Only by self-discipline and serving other people, can one become worthy of divine grace. Associate with holy persons and learn from them, the secrets of spiritual wisdom. The Asa-di-var also deals with concepts like Guru, Grace,
Egoism, pollution (Sutak) and falsehood. The Guru’s personality and message
transform the life of the disciple. Guru Nanak says: He banishes Ego from the mind of man; He gives insight in to supreme Reality. Only The Guru can grant the gift of “The Holy Name.” (AG, 465) The Guru sets a course of life for his disciple, that of plain living and high thinking. Following this, the seeker’s life-style begins to change: “The good ones, who are absorbed in “The Truth,” do service; They do no evil; They travel on the right path and do what is just; They break worldly bonds. They eat and drink, little.” (AG, 467) There is also the concept of ‘Self.’ Our individual self is only a minuscule part of Universal Reality. It is only by understanding our own self-limits that we achieve the highest goals of our own existence. Through ignorance, we engage ourselves in selfishness and enjoyment, this will frustrate our hopes of a higher life. Man starts this life coupled to the background of his previous life. His past and present mould his future. We have self-will with which we can modify our own conduct. It is only when we attune our own will to the Supreme Will, that we can become super-men. Now to a summary of the Asa-di-var in serial order. After explaining the role of a spiritual teacher (Guru) Nanak goes to tell us that divine wisdom is acquired through intellect. The Guru offers us a vision of a God whose whole presence in made manifest in Nature. The world is not a dream, but an impermanent reality. If people really observe God’s creation, they will be filled with wonder. The entire Cosmos, follows Divine Ordinance or law; so should we. The Lord is not pleased by the theatrics of the so-called ncarnates, but only by acts of love and devotion. The religious teacher instructs his disciples to distinguish good from bad, true from false. However, the assertion of individual ego, is the great obstacle to the process of moral law. So that our self-assertiveness should be replaced by self-surrender. By submission to His Divine Will, one may win the favour of the Lord. Secular knowledge or scholarship does not prevent us from sinning. Ultimately we will be judged not by our learning or status, but by our conduct. Arguing, hair-splitting over sacred texts, the performance of rituals and traditional offerings or the wearing of symbols or other marks of holiness, are of no avail. What counts is self-control, purity and compassion. God knows our inner selves and cannot be cheated by any so-called holy practice. He reads our hearts and is not affected by only recitations of holy texts, markings on the fore-head with sandal-wood paste, cooking food within plastered squares, offering of choice dishes and libations of water, or by the barley-rolls and leafy platters, served to priests for the benefit of the dead. These things are done to win popular acclaim or to appease priests. Guru Nanak exposed the maladies of his time. Both Hindu and Muslim have strayed from the path of their religious preceptors and practised greed, falsehood, extortion and tyranny. The Guru rejected the ‘Transfer-theory’ of Brahmins, that offerings given to them, were of benefit to the ancestors of the donors. God will ultimately punish them for deceiving and exploiting ordinary people. Guru Nanak also exposed any idea of pollution, being connected with the events of birth and death. These two are natural events being ordained by God. Real pollution is self incurred; it comes from greed, lust, lying and slander, all of which corrupt the mind. There is nothing wrong with food and drink. Impurity does not exist in matter, but in one’s ego, indifference to God and other people. Guru Nanak also warned us against lust in sex. In his age,
women were neglected and held in contempt by men. Both Hindus and Muslims,
ill-treated their women. The Guru praised the role of woman in family life.
Prof. Puran Singh wrote in this connection: The True seeker of “The Truth” welcomes all that comes from
God—both good or ill—as a blessing. He does not criticise Him or rail at
Him. A love of God cannot live in the heart that loves only itself. Servants
of God must content themselves by only obeying God’s will and ask for no
reward or bonus. If they abide by His will, they will be content and filled
with compassion of others. They will not feel disturbed, if others appear to
be more fortunate. They constantly endeavor to put their wills in harmony
with Divine Will.
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Evening Prayers
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| Rehras
Sahib, followed by Kirtan and Kirtan
Sohilla which are same as for individual prayers.
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Closing of Prayers
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| All
the prayers i.e. Individual or Collective and Morning or Evening, end with
the 'Anand Sahib' prayer. It consists of the first 5 stanzas and the last
stanza out of a hymn total of 40 stanzas composed by Guru Amar das ji . Its
theme is that God is the only giver and the rest of us are all beggars. He
is full of mercy and gives to those who qualify for and honestly deserve
his bounties.
The 'Anand Sahib' prayer is followed by an 'Ardaas' and a 'Waak'
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Basic Requirement of a Prayer
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| A
Sikh is required to rise in the early hours of the morning which is
called as Amrit Vela i.e. 'The time of receiving Nectar from God'.
Typically, this should be between 4:30 and 5:30 AM. He must take a bath and wear clean clothes. He should then recite the prayers with his full concentration on God.
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Prabhat Pheri's
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| Prabhat
+ Pheri = Morning + Walk
These were introduced during the era of Guru Hargobind ji. It is a form of community prayer where the Sikhs in a certain area get up early in the morning and start walking from house to house singing Kirtan together. As they go to each house, the families go on joining the group. The group then continues walking and singing Kirtan till they reach a Gurudwara where the programme ends in a Community Prayer. |
Five Banis recited when "Amrit" is prepared for the baptism cermony
1. Japji (Guru Nanak)
2. Jaap (Guru Gobind Singh)
3. Swayay (Guru Gobind SIngh)
4. Baintee-Choupai (Guru Gobind Singh)
5. Anand Sahib (Guru Amar Dass)
MOOL
MANTAR
The essence of Guru Nanak's message.
EK-ONKAR - There is but one God.
SAT NAAM - Eternal truth is his name.
KARTA PURKH - He is the creator.
NIRBHAU - He is without fear.
NIRVAIR - He is without enmity.
AKAAL MURAT - Timeless is his image.
AJUNI - He is beyond birth and death.
SAIBANG - He is self illuminated.
GURPRASAD - He is realised by grace of the true Guru.
GUR
MANTAR
Waheguru is "Gur-Mantar"
Praise the lord by reciting his name
