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Waheguru

2007 Schools Wikipedia Selection. Related subjects: Divinities

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   Waheguru ( Punjabi: ਵਾਹਿਗੁਰੂ, vāhigurū or ਵਾਹਗੁਰੂ, vāhgurū) is a term
   used by Sikhs to refer to the infinite creator (God). It means "The
   Wonderful Lord" in the Punjabi language. Other words used in the Guru
   Granth Sahib to refer to Lord are: Onkar, Satguru (true teacher),
   Satnaam (true name), Akal-Purkh, Rabh, Khuda, Allah, Gosain, Hari,
   Raam, Pritam and numerous more. (But they do not call him "Allah" or
   "Khuda" when speaking.) The most commom usage of the word Waheguru is
   in the greeting:

          Waheguru Ji Ka Khalsa (The Khalsa (pure one) belongs to
          Waheguru).
          Waheguru Ji Ki Fateh (Victory belongs to Waheguru)

   Waheguru (and its variant, Wahguru) is used only 16 times in the Guru
   Granth Sahib. Of these, Waheguru occurs 9 times on page 1402 and 6
   times on page 1403. Wahguru occurs 2 times on page 1403 and 1 time on
   page 1404.

   WAHEGURU or Vahiguru also spelt and pronounced Vahguru, is the
   distinctive name of the Supreme Being in the Sikh dispensation, like
   Yahweh in Judaism and Allah in Islam. In Sikh Scripture, the Guru
   Granth Sahib, the term does not figure in the compositions of the
   Gurus, though it occurs therein, both as Vahiguru and Vahguru, in the
   hymns of Bhatt Gayand, the bard contemporary with Guru Arjan, Nanak V
   (1553-1606), and also in the Varan of Bhai Gurdas.

   Guru Gobind Singh, Nanak X (1666-1708), used "Vahiguru" in the
   invocatory formula ("Ik Onkar Sri Vahiguru ji ki Fateh", besides the
   traditional "Ik Onkar Satigur Prasadi") at the beginning of some of his
   compositions as well as in the Sikh salutation ("Vahiguru ji ka Khalsa
   Vahiguru ji ki Fateh" varied as "Sri Vahiguru ji ki Fateh"). Bhai
   Gurdas at one place in his Varan (I.49) construes "vahiguru" as an
   acrostic using the first consonants of the names of four divine
   incarnations of the Hindu tradition appearing in four successive eons.
   Some classical Sikh scholars, such as Bhai Mani Singh, Bhai Santokh
   Singh, and Pandit Tara Singh Narotam, taking this poetic interpretation
   seriously, have traced the origin of the term in ancient mythology.

   Modern scholars, however, affirm that the name Vahiguru is owed
   originally to the Gurus, most likely to the founder of the faith, Guru
   Nanak, himself. According to this view, Vahiguru is a compound of two
   words, one from Persian and the other from Sanskrit, joined in a
   symbiotic relationship to define the indefinable indescribable Ultimate
   Reality. "Vah" in Persian is an interjection of wonder and admiration,
   and "guru" (Sanskrit guru: "heavy, weighty, great, venerable; a
   spiritual parent or preceptor") has been frequently used by Guru Nanak
   and his successors for "satiguru "(True Guru) or God. Bhai Santokh
   Singh, in Sri Gur Nanak Prakash (pp. 1249-51), reporting Guru Nanak’s
   testament to the Sikhs has thus explicated "Vahiguru": "Vah" is wonder
   at the Divine might; "gu" is spiritual darkness while "ru" is
   illumination brought to eliminate this darkness.

   Cumulatively, the name implies wonder at the Divine Light eliminating
   spiritual darkness. It might also imply, "Hail the Lord whose name
   eliminates spiritual darkness." Earlier, Bhai Mani Singh, Sikhan di
   Bhagat Mala, gave a similar explication, also on the authority of Guru
   Nanak. Considering the two constituents of "Vahiguru" ("vahi" + "guru")
   implying the state of wondrous ecstasy and offering of homage to the
   Lord, the first one was brought distinctly and prominently into the
   devotional system by Guru Nanak, who has made use of this interjection,
   as in Majh ki Var (stanza 24), and Suhi ki Var, sloka to pauri 10.

   Apart from the use of this interjection, the attitude of wonder and
   total submission at the sight of Divine Greatness is prominently
   visible in Guru Nanak as evidenced for example in the hymn in
   Dhanasari:

   "gagan mai thalu ravi chandu dipak bane tarika mandal janak moti" (GG,
   663);

   in measure Suhi:

   "kaun taraji kavanu tula tera kavanu saraphu bulava" (GG, 730);

   and in Japji:

   "kete pavan pani vaisantar kete kan mahes, kete barame gharati ghariahi
   rup rang ke ves" (GG, 7).

   In Asa ki Var (GG, 462-75) the opening sloka to pauri 3 is woven round
   "vismad—vismadu nad vismadu ved", "wondrous is the sound, wondrous the
   wisdom". Wonder and ecstasy are expressed at the cosmic order and its
   mystery full of contradictions, yet all comprehended in the
   Divinely-appointed system. This salok concludes with: "Ever present to
   our gaze is wonder. At the sight of this mystery are we wonderstruck.
   Only by supreme good fortune is it unravelled." In the opening salok to
   pauri 4—"bhai vichi pavanu vahai sadvau", "in (the Lord’s) fear bloweth
   the wind with its myriad breezes" — is expressed wonder at the cosmic
   “fear” under which the universe operates in obedience to the Divine
   Law, the Lord alone being exempt from such fear.

   In Japji, besides other themes, one that stands out prominent is wonder
   at the cosmic order, its infinitude and the mystery of its moral élan.
   As a matter of fact, the theme of Japji may be said to be what occurs
   in the course of stanza 4: "vadiai vicharu" ("contemplation of Divine
   infinity"). In stanza 16, for example, is the expression of wonder at
   the limitlessness of space. Stanzas 17-19, each beginning with asankh
   (infinite), are uttered in the same mood.

   In stanza 22— "patala patal lakh agasa agas", "countless the worlds
   beneath, countless the worlds above" —is a vision of the limitlessness
   of the universe. So are stanzas 24, 25, 26, 27, 32, 34, 35 and 36. It
   is in response to this overwhelming vision of Guru Nanak that the
   unique Name of the Supreme Being, Vahiguru, originated. No other name
   could have been adequate to express what in his vision he found lying
   at the heart of the cosmos, compelling a response in the human self
   attuned to devotion and ecstasy.

   Guru Amar Das has also employed the term in Gujari ki Var (GG, 514-16)
   and in Astpadis in Malar (GG. 1277). In the former, it is calculated
   that the interjection "vahu-vahu" ("Hail, hail the Lord") is used as
   many as 96 times. The interjection "vahu" ("hail, wondrous is the
   Lord") occurs in Guru Ram Das in conjunction with "Satiguru
   "(compounded from Guru) in sloka 2 in Sloka Varan te Vadhik (GG, 1421).
   In Guru Arjan by whose time the formulation Vahiguru appears to have
   become current and acquired distinctiveness as the Name Divine, the
   phrase ‘Gur Vahu’ figures in Asa measure (GG, 376). This is only as
   inverted form of Vahiguru and has the same force and significance. Kavi
   Santokh Singh in Sri Gur Pratap Suraj Granth (p. 5686) uses the two
   terms as synonymous: “simrahu vahiguru guru vahi, or contemplate ye
   Vahiguru, the Lord all hail.”

   The earliest use of Vahiguru, in this form, is traceable to Varan by
   Bhai Gurdas and to Gayand’s hymns in the Guru Granth Sahib. In both it
   may be said to have occurred contemporaneously, for while no date can
   be assigned to Bhai Gurdas’ Varan, the work may be assumed to have
   appeared soon after the compilation of the Scripture in 1604, being so
   much alive with its spirit and phraseology. Gayand in the course of his
   lines encomiastic of Guru Ram Das (GG. 1403) made use of Vahiguru as
   the supreme Name Divine in recognition of the primacy and appeal it had
   by then come to acquire in the Sikh tradition. In this Savaiyya
   numbered 11, the term occurs twice as Vah Guru. Earlier in that
   numbered 6, it is repeated thrice as Vahiguru in the opening line,
   expressing fervour of devotion. So also in the concluding line of
   Savaiyya 7. In Savaiyya 12, Vahu Vahu (Wonder, personifying the Lord)
   signifies the Supreme marvel, embracing the infinitude of the universe.
   In Savaiyya 13, this name is used twice once as Vahiguru in the opening
   line and Vah Guru in the last line. In the concluding line of Savaiyya
   8, Vahiguru is used thrice, concluding with the interjection "Vahi"
   ("Hail").

   Some relevant lines from Bhai Gurdas, Varan, may also be reproduced
   here: vahiguru guru sabadu lai piram piala chupi chabola, putting faith
   in Vahiguru, the Master’s teaching, the seeker drains in peace and
   tranquillity the cup of devotion
     * (IV. 17); "paunu guru gursabadu hai vahiguru gur sabadu sunaia",
       ""paun—guru" is the Master’s word wherethrough he imparted the holy
       name Vahiguru"
     * (VI. 5); "vahiguru salahna guru sabadu alae", "to laud the Lord let
       me give utterance to the Master’s Word"
     * (IX. 13); "satiguru purakh daial hoi vahiguru sachu mantra sunaia",
       "the holy Master in his grace imparted to the seeker the sacred
       incantation Vahiguru"
     * (XI. 3); "nirankaru akasu kari joti Sarup anup dikhaia, bed kateb
       agochara vahiguru gursabadu sunaia", "the Formless Lord manifesting
       himself granted sight of His unique effulgent self and imparted to
       the seeker the Word Vahiguru, that is beyond the ken of Vedas and
       the Muslim Scriptures"
     * (XII. 17); "vahiguru gurmantra hai japi haumai khoi", "Vahiguru is
       the Master’s incantation".

   By repeating it egoism is cast out:-
     * (XIII. 2); "dharamsal kartarpuru sadh sangati sachkhandu vasaia,
       vahiguru gur sabadu sunaia", "Guru Nanak in the temple at Kartarpur
       established the Realm Eternal as the holy congregation, and
       imparted to it the Divine Word Vahiguru"
     * (XXIV. 1); "sati namu karta purakhu vahiguru vichi ridai samae",
       "let the seeker lodge in his heart the holy Name, the creator
       immanent, Vahiguru"
     * (XL. 22). In these verses, "Vahiguru" signifies the supreme name
       Divine, to which devotion may be offered. It is transcendent and
       annular of sin and evil, thus combining in itself the ‘attributed’
       and the ‘unattributed’ aspects in consonance with the Sikh doctrine
       voiced in the Scripture. The main point is that by Guru Arjan’s
       time and after, this name over all others was established as the
       object of devotion. The term received the final seal in the time of
       Guru Gobind Singh.

   Vahiguru is for Sikhs the gurmantra (invocatory formula received from
   the guru) or nam for repetition (silently or aloud, with or without a
   rosary) and meditation upon the Supreme Reality. Bhai Gurdas in his
   Varan refers to it variously as japu mantra (invocation for
   repetition), guru sabadu (the Guru’s Word), sachu mantra (true mantra)
   and gurmantra. It is also called nam (the Name), and is sometimes
   compounded as “Satinam-Vahiguru” to be chanted aloud in congregations.
   Nam japna (repeated utterance of God’s Name, i.e. Vahiguru) is one of
   the three cardinal moral principles of Sikhism, the other two being
   kirat karni or honest labour and vand chhakna or sharing one’s victuals
   with the needy. Since the manifestation of the Khalsa by Guru Gobind
   Singh in 1699, Vahiguru has been part of the Sikh salutation: "Vahiguru
   ji ka Khalsa, Vahiguru ji ki Fateh" ("Hail the Khalsa who belongs to
   the Lord God! Hail the Lord God to whom belongs the victory! !" ). It
   has since also been the gurmantra imparted formally at initiation to
   the novitiate by the leader of the Panj Piare administering the rites.
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