Madhavacharya

For twelve years Madhyageha Bhatta would regularly travel the eight miles north from his village of Belle to Udupi. There at the Anantesvara temple he would pray for a son.

One day a devotee in a trance like state climbed the temple flagpole and announced that to reestablish the purest principles of religion, a male child, an incarnation of Vayu, the demigod in charge of air, would soon be born. Madhyageha understood within his heart that this would be his own child.
Soon his wife, Vedavati, gave birth to a son. The happy couple named him Vasudeva.

According to the Sri Kurma inscriptions of Narahari Tirtha, his direct disciple, Sripad Madhvacarya was born between 1238 and lived for 79 years, until 1317 A.D. This is confirmed in the Anu-Madhva-Carita. According to the authorized biographies compiled by his disciples shortly after his passing away, Sripad Madhva was born in the village of Tulunada, which is located about 8 miles to the southeast of the city of Udipi in Karnataka. He came from a family of sivalli-brahmanas and was the son of Madhyageha Bhatta and Mother Vedavati devi.

In his Caitanya Caritamrta commentary (CC Madhya 9.245), Sripad Bhaktivendanta Swami Prabhupada Comments as follows: "Çrépäda Madhväcärya took his birth near Uòupé, which is situated in the South Kanara district of South India, just west of Sahyädri. This is the chief city of the South Kanara province and is near the city of Mangalore, which is situated to the south of Uòupé. Near the city of Uòupé is a place called Päjakä-kñetra, where Madhväcärya took his birth in a Çivällé-brähmaëa dynasty as the son of Madhyageha Bhaööa, in the year 1040 Çakäbda (A.D. 1118). According to some, he was born in the year 1160 Çakäbda (A.D. 1238).

There are some wonderful stories surrounding him. It is said that once when his father had piled up many debts, Madhväcärya converted tamarind seeds into actual coins to pay them off. When he was five years old, he was offered the sacred thread. A demon named Maëimän lived near his abode in the form of a snake, and at the age of five Madhväcärya killed that snake with the toe of his left foot. When his mother was very much disturbed, he would appear before her in one jump. He was a great scholar even in childhood. From infancy Vasudeva showed extraordinary intellect, so much so that he was given brahminical initiation at age five, three years early.
Whatever he heard or read, even just once, he could remember. His body was unusually strong, lustrous, and beautiful.

At age eleven, Vasudeva left home for Udupi, to live with Acyutapreksa, an ascetic widely respected for his scholarship and saintly character.

After one year, despite strong protests from his father, Vasudeva renounced the world.
Acyutapreksa named him Purnaprajna.

Less than forty days after taking sannyasa, Purnaprajna defeated Vasudeva Pandita, a famous wandering scholar, in public debate.
The pandita was known for his hair-splitting dialectical ability, but he was no match for the young Purnaprajna.
The pandita spoke for three days and then dared anyone to refute his conclusions.
Purnaprajna shocked the crowd when he accepted the challenge.
First, to show he had a full grasp of the issues, he repeated almost verbatim the pandita's arguments.
Then, one by one, he smashed them all.
His victory was the talk of Udupi.
Acyutpreksa gave him the title Anandatirtha, in recognition of his mastery of Vedanta.

Word spread far and wide about the debating skill of the young ascetic in Udupi.
Challengers and admirers converged on the town.
Buddhisagara and Vadisimha, two Buddhist monks who had converted many to their fold, challenged Anandatirtha.
After a day-long skirmish, they promised to return the next day.
That night, however, they secretly fled from Udupi.

Anandatirtha went on a tour of South India.
The most notable events on this tour were two encounters with Vidyasankara Swami, the lineal successor to Sripad Sankaracarya, who was the original propounder of the monistic theory of the Absolute Truth.
Some basic tenets of Sankaracarya's philosophy are as follows :
God and the soul are identical; the formless, senseless, impersonal Absolute is the only reality; all else is illusion; and the incarnations of God are all products of illusion.

Anandatirtha was toughly familiar with this philosophy, so he knew all its weak points.
With firmness and courage he challenged the venerated Vidyasankara, and a fierce debate ensued.
Vidyasankara could not defeat his opponent, yet he refused to accept defeat.
They met again, in Ramesvaram, during the monsoon season, at which time Vidyasankara taunted and harassed Anandatirtha.
But the young saint tolerated the abuse.

On his return journey, while addressing an assembly of learned men, Anandatirtha stated that every Vedic utterance conveyed a triple meaning, that each verse of the Mahabharata had ten meanings, and that each of the thousand prominent names of Lord Visnu had a hundred meanings.
When the astonished assembly demanded he prove his statement, Anandatirtha explained a hundred meanings of Visva, the first name of Visnu.
Before he could proceed further, however, they begged him to stop, admitting they did not have the intelligence to comprehend his elaborate explanations.

After traveling all over India, he finally discussed scriptures with Vidyäçaìkara, the exalted leader of Çåìgeri-maöha. Vidyäçaìkara was actually diminished in the presence of Madhväcärya. Back in Udupi, Anandatirtha, who was now known as Madhva, wrote a commentary on Bhagavad-gita and gave a copy to Acyutapreksa for his approval.
Madhva's next tour was to Badarinatha, high in the Himalayas accompanied by Satya Tértha.

In Badarinatha he met Srila Vyasadeva, the author of the four Vedas and their voluminous supplementary literature.
In preparation for this meeting, Madhva had observed complete silence and complete fasting for forty-eight days.
He learned the full meaning of the Vedanta-sutra, the distilled essence of the Vedic wisdom, from the transcendental author himself and promised to write a commentary on the sutras, one that would be faithful to Srila Vyasadeva's original intent and purport.
By the time he came down from the Himalayas, his commentary, Sutra-bhasya, was completed.
He sent a copy ahead to Udupi for Acyutapreksa's approval.


By the time he came to the Änanda-maöha from Badarikäçrama, Madhväcärya had finished his commentary on the Bhagavad-gétä. His companion Satya Tértha wrote down the entire commentary. When Madhväcärya returned from Badarikäçrama, he went to Gaïjäma, which is on the bank of the river Godävaré. Here, Srila Madhvacarya converted two learned scholars named Sobhana Bhatta and Sami Sastri to Vaisnavism.
They later became successors to Madhva, as Padmanabha Tirtha and Narahari Tirtha.
Madhva refused to let Narahari take sannyasa, ordering him to remain in his high government position, in return for which he was to obtain the Deities of Mula Rama and Sita, lying in the King of Kalinga's treasury.
For many years Narahari remained in that service, until finally, just three months before Madhva's departure from this world, Narahari brought the ancient images of Sita-Rama to his guru.
These were the original Deities of Rama and Sita, worshiped by Maharaja Iksvaku and then by Maharaja Dasaratha, the father of Lord Rama.
Then during the time of Lord Krsna's advent, the Pandavas gave them to the Gajapati kings of Orissa.
Eventually the Deities were kept in the kings' treasury.

When he returned to Uòupé, he would sometimes bathe in the ocean. On such an occasion he composed a prayer in five chapters. Once, while sitting beside the sea engrossed in meditation upon Lord Çré Kåñëa, he saw that a large boat containing goods for Dvärakä was in danger. He gave some signs by which the boat could approach the shore, and it was saved. The owners of the boat wanted to give him a present, and at the time Madhväcärya agreed to take some gopé-candana. He received a big lump of gopé-candana, and as it was being brought to him, it broke apart and revealed a large Deity of Lord Kåñëa. The Deity had a stick in one hand and a lump of food in the other. As soon as Madhväcärya received the Deity of Kåñëa in this way, he composed a prayer. The Deity was so heavy that not even thirty people could lift it. Yet Madhväcärya personally brought this Deity to Uòupé. Eight of Madhväcärya’s sannyäsa disciples became directors of his eight monasteries. Worship of the Lord Kåñëa Deity is still going on at Uòupé according to the plans Madhväcärya established.

While still in his twenties, Srila Madhvacarya undertook a second tour to Badarinatha, this one after he had founded Sri Krsna Matha in Udupi.

While he was passing through Devagiri in Maharashtra, the local king was digging a big lake (reservoir) for the public benefit thus they pressed Madhva's party into it.
Madhva, however, persuaded the king himself to take part in the digging and then left with his party. As Madhväcärya passed through that area with his disciples, he was also obliged to help in the excavation. After some time, when Madhväcärya visited the king, he engaged the king in that work and departed with his disciples.

Often in the province of Gäìga-pradeça there were fights between Hindus and Muslims. The Hindus were on one bank of the river, and the Muslims on the other. Due to the community tension, no boat was available for crossing the river. The Muslim soldiers were always stopping passengers on the other side, but Madhväcärya did not care for these soldiers. He crossed the river anyway, and when he met the soldiers on the other side, he was brought before the king. The Muslim king was so pleased with him that he wanted to give him a kingdom and some money, but Madhväcärya refused. While walking on the road, he was attacked by some dacoits, but by his bodily strength he killed them all. When his companion Satya Tértha was attacked by a tiger, Madhväcärya separated them by virtue of his great strength. When he met Vyäsadeva, he received from him the çälagräma-çilä known as Añöamürti. After this, he summarized the Mahäbhärata.
The pilgrims had many other hardships and adventures, but Madhva always saved them with his quick thinking and mystic powers.
In Badarinatha, Madhva again heard from Vyasa, who gave him eight sacred Salagrama stones.

On the return trip Madhva stopped in Goa, where he enacted an amazing gastronomical feat.
Previously he had eaten a thousand bananas in one sitting.
But in Goa, he out did his earlier record.
He ate four thousand bananas and then drank thirty pots of milk.

When asked to prove that plants indeed respond to music, Madhva took a few seeds in his hand and began singing in his melodious voice.
The seeds sprouted, Madhva continued singing, and the plants grew, swaying to the melody.
Madhva continued singing.
The plants grew into full maturity and yielded fruits and flowers.
News of this feat spread everywhere.

From Udupi Madhva travelled south again.
In Visnumangalam he debated with Trivikramacarya, a logician and grammarian of remarkable skill, who was able to make the Sanskrit language convey any meaning that suited his purpose.
The debate lasted fifteen days, and in the end Trivikrama surrendered at Madhva's feet.
A full account of that debate is given the Madhva-vijaya, written by the son of Trivikramacarya.
News of Trivikrama's conversion brought hundreds more men and women into Madhva's fold.
His life's mission thus became firmly rooted in India.

Srila Madhvacarya wrote thirty-nine books clarifying the tenets of Vaisnavism and showing Vaisnavism to be the true Vedic religion.
In many of his works he attacked the monistic creed of Sankaracarya's followers, exposing their doctrine as subversive to genuine spiritual understanding.
Unable to defeat Madhva by argument, certain groups of monists conspired to impede Madhva's mission by less honourable means.
They tried to defame him, declaring him to be a heretic and all his followers outcastes.
They even stole his writings and his valuable collection of ancient books, thinking that without literature his mission would be finished.

Somehow, King Jaya Simha of Visnumangalam acquired the books and returned them to Madhvacarya.
Madhva had appeared in two other incarnations.
During the time of Lord Krsna's appearance on the earth he appeared as the warrior Bhima, one of the five Pandava brothers.
During the time of Lord Rama, he incarnated as the beloved Hanuman, the ideal servant of the Supreme Lord.
And, as in those incarnations, Madhva performed many feats of strength and displayed mystical perfections.

As a child he would appear suddenly in one mighty leap from anywhere in response to his mother's call.
In school he cured a friend's headache by blowing into his ear.
To help his father out of debt he turned tamarind seeds into money.
On two occasions he made seeds sprout into plants by singing.
An enormous rock in Ambu Tirtha, requiring at least fifty men to move it, bears an inscription stating that Madhvacarya placed it there with one hand.
Many times Madhva made small quantities of food increase for distribution to hundreds of people.
At the age of seventy-nine, his mission well established, Srila Madhvacarya passed away.
His devotees say he went to Badarinatha to join Srila Vyasadeva.

Madhväcärya’s devotion to the Lord and his erudite scholarship became known throughout India. Consequently the owners of the Çåìgeri-maöha, established by Çaìkaräcärya, became a little perturbed. At that time the followers of Çaìkaräcärya were afraid of Madhväcärya’s rising power, and they began to tease Madhväcärya’s disciples in many ways. There was even an attempt to prove that the disciplic succession of Madhväcärya was not in line with Vedic principles. A person named Puëòaréka Puré, a follower of the Mäyäväda philosophy of Çaìkaräcärya, came before Madhväcärya to discuss the çästras. It is said that all of Madhväcärya’s books were taken away, but later they were found with the help of King Jayasiàha, ruler of Kumla. In discussion, Puëòaréka Puré was defeated by Madhväcärya. A great personality named Trivikramäcärya, who was a resident of Viñëumaìgala, became Madhväcärya’s disciple, and his son later became Näräyaëäcärya, the composer of Çré Madhva-vijaya. After the death of Trivikramäcärya, the younger brother of Näräyaëäcärya took sannyäsa and later became known as Viñëu Tértha.
It was reputed that there was no limit to the bodily strength of Pürëaprajïa, Madhväcärya. There was a person named Kaòaïjari who was famed for possessing the strength of thirty men. Madhväcärya placed the big toe of his foot upon the ground and asked the man to separate it from the ground, but the great strong man could not do so even after great effort. Çréla Madhväcärya passed from this material world at the age of eighty while writing a commentary on the Aitareya Upaniñad. For further information about Madhväcärya, one should read Madhva-vijaya, by Näräyaëäcärya.
The äcäryas of the Madhva-sampradäya established Uòupé as the chief center, and the monastery there was known as Uttararäòhé-maöha.

A list of the different centers of the Madhväcärya-sampradäya can be found at Uòupé, and their maöha commanders are:-

(1)Viñëu Tértha (Çoda-maöha),

(2) Janärdana Tértha (Kåñëapura-maöha),

(3) Vämana Tértha (Kanura-maöha),

(4) Narasiàha Tértha (Adamara-maöha),

(5) Upendra Tértha (Puttugé-maöha),

(6) Räma Tértha (Çirura-maöha),

(7) Håñékeça Tértha (Palimara-maöha), and

(8) Akñobhya Tértha (Pejävara-maöha).

The disciplic succession of the Madhväcärya-sampradäya is as follows (the dates are those of birth in the Çakäbda Era; for Christian era dates, add seventy-eight years.):

(1) Haàsa Paramätmä;

(2) Caturmukha Brahmä;

(3) Sanakädi;

(4) Durväsä;

(5) Jïänanidhi;

(6) Garuòa-vähana;

(7) Kaivalya Tértha;

(8) Jïäneça Tértha;

(9) Para Tértha;

(10) Satyaprajïa Tértha;

(11) Präjïa Tértha;

(12) Acyuta Prekñäcärya Tértha;

(13) Sri Madhväcärya, 1040 Saka;

(14) Padmanäbha, 1120; Narahari, 1127; Mädhava, 1136; and Akñobhya 1159;

(15) Jaya Tértha, 1167;

(16) Vidyädhiräja, 1190;

(17) Kavéndra, 1255;

(18) Vägéça, 1261;

(19) Rämacandra, 1269;

(20) Vidyänidhi, 1298;

(21) Sri Raghunätha, 1366;

(22) Rayuvarya (who spoke with Sri Caitanya Mahäprabhu), 1424;

(23) Raghüttama, 1471;

(24) Vedavyäsa, 1517;

(25) Vidyädhéça, 1541;

(26) Vedanidhi, 1553;

(27) Satyavrata, 1557;

(28) Satyanidhi, 1560;

(29) Satyanätha, 1582;

(30) Satyäbhinava, 1595;

(31) Satyapürëa, 1628;

(32) Satyavijaya, 1648;

(33) Satyapriya, 1659;

(34) Satyabodha, 1666;

(35) Satyasandha, 1705;

(36) Satyavara, 1716;

(37) Satyadharma, 1719;

(38) Satyasaìkalpa, 1752;

(39) Satyasantuñöa, 1763;

(40) Satyaparäyaëa, 1763;

(41) Satyakäma, 1785;

(42) Satyeñöa, 1793;

(43) Satyaparäkrama, 1794;

(44) Satyadhéra, 1801;

(45) Satyadhéra Tértha, 1808.

After the sixteenth äcärya (Vidyädhiräja Tértha), there was another disciplic succession, including:-

(1) Räjendra Tértha, 1254;

(2) Vijayadhvaja;

(3) Puruñottama;

(4) Subrahmaëya; and

(5) Vyäsa Räya, 1470–1520.

The nineteenth äcärya, Rämacandra Tértha, had another disciplic succession, including:-

(1) Vibudhendra, 1218;

(2) Jitämitra, 1348;

(3) Raghunandana;

(4) Surendra;

(5) Vijendra;

(6) Sudhéndra; and

(7) Räghavendra Tértha, 1545.

To date, in the Udupi monastery there are another fourteen Madhva-tértha sannyäsés. As stated, Udupi is situated beside the sea in South Kanara, about thirty-six miles north of Mangalore.
Most of the information in this purport is available from the South Känäòä Manual and the Bombay Gazette."

The essential principles of Sri Madhvacarya's teachings-where they run parallel to the teachings of Sri Caitanya Mahaprabhu-have been summarized in ten points by Baladeva Vidyabhusana in his Prameya-Ratnavali.

These ten points are as follows:-
shri madvhah praha vishnum paratamam akhilamnaya vedyam ca cisvam
satyam bhedam ca jivam hari carana jusas tartamyam ca tesham
moksham vishnv-anghri-labham tad-amala-bhajanam tasya hetum pramanam
pratyaksadi trayam cety upadisati hari krsna-caitanya chandra

"Shri Madhvacaharya taught that:-
1) Krishna, who is known as Hari is the Supreme Lord, the Absolute.
2) That Supreme Lord may be known through the Vedas.
3) The material world is real.
4) The jivas, or souls, are different from the Supreme Lord.
5) The jivas are by nature servants of the Supreme Lord.
6) There are two categories of jivas: liberated and illusioned.
7) Liberation means attaining the lotus feet of Krishna, that is, entering into an eternal relationship of service to the Supreme Lord.
8) Pure devotional service is the cause of this relationship.
9) The truth may be known through direct perception, inference, and Vedic authority. These very principles were taught by Shri Chaitanya Mahaprabhu."

In his Caitanya Caritamrta commentary (CC Madhya 9.245), Sripad Bhakdivedanta Swami comments:
"For further information about Madhvacarya, one should read Madhva-vijaya by Narayana Acarya."

Sri Guru Granth Sahib Ji Maharaj’s Teachings on Devotion to Hari

(In Picture:- A very old picture of baba nanak with bhai mardana and bala. The vaishnava tilak is visible on Babaji's forehead)

BACKGROUND

Guru Nanak Dev Ji maharaj (ਗੁਰੂ ਨਾਨਕ)(15 November 1469 – Monday 22 September 1539), the first Guru of Sikhism was a great vaishnava. He used to meditate on the names of Lord Hari on the banks of the beautiful sarovar(lake) "Amrit Kund" presently in Amritsar, Punjab on the name of which the city has been named AMRITSAR. This holy lake is also popular because on the banks of this same holy lake, Sage valmiki wrote "Ramayana" in Treta Yuga. The Fourth Sikh Guru Guru Ram das Ji maharaj (24 September 1534 - 1 September 1581)excavated the tank under the supervision of Baba Budha Ji from 1570-1577 and the Fifth Sikh Guru Guru Arjun Dev Singh Ji (15 April 1563 - 30 May 1606) constructructed the world famous beautiful "Harmandir Sahib"(The Golden Temple) on the banks of the "Amrit Kund" whose foundation laid by a muslim saint Hazrat Mian Mir ji of Lahore on 1st of Magh, 1645 Bikrmi Samvat(December,1588) and the construction of which was compleated on 1601 A.D. on Bhadoon Sudi 1st, 1661 Bikrmi Samvat (August/September,1604). Guru Arjan Sahib installed newly created Guru Granth Sahib, in Sri Harmandir Sahib and appointed Baba Budha ji as its first Granthi i.e. the reader of Guru Granth Sahib. After this event it attained the status of ‘Ath Sath Tirath’. Now the Sikh Nation had their own Tirath, a pilgrimage center
TEACHINGS ON DEVOTION TO HARI

The following are mystical lines unraveled from the sacred scripture of Sikhism, Sri Guru Granth Sahib. This is a compilation of verses sung in the praise of Hari, Govinda, Rama and guru. It scripture recommends the human being to become a Sikh (sishya), or a disciple of the spiritual master, in order to attain the shelter of the lotus feet of the Lord. Sri Guru Grantha Sahib is composed in a poetic form in various classical ragas.
Guru Nanak Dev, the first Sikh guru, recites in the Raga Ramakali Mahala 1, Dakhni Omkar as follows:

Ik omkara satgur prasada
Omkara brahma utpatti
Omkara kian jin cit
Omkara sail jug bhaya
Omkara ved nirmaya
Omkara sabad udraya
Omkara gurmukh taraya
Onam akhar suno bicara
Onam akhar tribhuvan sara
Sun pandey kia likhau janjala
Likh rama nama gurmukh gopala

Translation:

God is one, realized by the grace of the guru.
Absolute Truth Om is the creator of Brahma.
Brahma kept Om in his heart, in his consciousness.
Absolute Truth is the creator of mountains, eras (yugas).
Absolute Truth is the one from whom Vedasa come.
Omkara is the word that liberates.
Omkara liberates the ones who follow the instruction of their spiritual master.
Om is the word you listen and ponder.
Om is the word—the essence of the three worlds.
Listen O pandita! Why you pen down all worldly deeds
Write only the name of Rama and Gopala attributed by the mercy of guru.

Lord Krishna declares in Bhagavad-gita (7.8), pranavah sarva-vedeshu: I am syllable "oum" in the Vedic mantras.
Sri Guru Grantha Sahib also mentions how Krishna is the source of Brahma.

Nabh kamal tey brahma upjaya ved padaya mukh kantt sawar
Ta ko antt na jai lakhna awat jat rahaye gubar
Pritam kiu visrahaymeray prana-adhar
Jaki bhagat karahay jan puray muni jan seway gur vicar||1|| Rahau
Ravi sai dipak ja key tribhuvan eka jyot murari
Gurmukh hoi su ahinis nirmal manmukh rain andhar

Translation:

After appearing from the lotus stem originating from Vishnus naval Brahma cleared his throat and got absorbed in the Vedas. But he could not fathom the mysteries of the Supreme and was entangled in the cycle of coming and going (birth and death). O my beloved Lord! How can one forget the Supreme on whom all are dependant? The devotees are absorbed in His devotion. The sages, the saints under their gurus instructions are engrossed in serving the Supreme. Sun, moon and stars all belong to Him and in all the three worlds only Murari is pervading. Only one who follows gurus instruction is purified but the one who is a mental speculator always wander in darkness.

The lines below quite clearly portray the Supreme Lord leaving nothing to wild imagination.

Kanval nain madhur bain kot sang sai sobh kahat ma yasoda jisaih dahi bhata khai jiu
Dekh rupa ati anupa moh maha mug bhai kinkni
Sabad jhanatkara khayl pahi jiu

kala kalam hukam hatha kahuhu kaun mayt sakai eis braham jnana dhiyana dharat hiay chaeh jiu
sat sac srinivasa adi purukh sada tuhi vaha guru vaha guru vaha guru vaha jiu ||1||6||

Rama naam parama dhama sudh budh nireekar baysumar sarbar ka-o kahi jio
Suthar cit bhagat hit bhekh dhari-o hirnaksha hari-o nakh bidara jiu

sankha-cakra-gada-padma- apa ki-o chadama aprama para parbhrama a lakha-ee kaun tahey jiu

sat sac srinivasa ||2||7||

pita basan kund dasan priya sahit kanth mala mukuta sisa mor pankh cahih jiu

bey vazir bade dhira dharma ang alakh agam khel kia apna-i uchah jiu

akath katha na ja-i tina lok rahiya samae sutah sidh rupa dhario sahan kai sah jiu

sat sac srinivasa ||3||8||

Translation:

Lord has lotus eyes, speaks sweet words like honey, millions are in His congregation, glorifying Him and Mother Yasoda feeds Him with curd and cooked rice. Seeing the beauty of most beautiful and listening to the melodious sound of anklets and the waistband, she (Yasoda) captivated by the motherly love plays with Him. The pen that writes the order of death is in Your hand O Lord! Tell! Who can escape it? Siva and Brahma with a happy heart learn knowledge and want to meditate upon You.

You are the Absolute Truth. Goddess Laxmi is Your maidservant and You are the oldest person (adi purusha) parabrahman and I glorify You. You are vaha guru vaha guru vaha guru. ||1||6||

Ramas name is the ultimate abode. You are pure wisdom, You are infinite and can take any form. Who can match You?

For the love of Your devotee You disguised to kill Hiranyakasipu with Your nails.

You created the conch, disc, mace, lotus to bind by Your spell. O Infinite Supreme God who can know You ?

You are the Absolute Truth||2||7||

You wear yellow clothes, Your teeth look like jasmine buds; You enjoy with Your consort (Srimati Radharani).You wear a long garland and a crown decorated with peacock feathers.

You require no minister to render advice, most patient; You are inaccessible, creator of the whole play O Lovable!

O king of the kings, lovable, Your story cannot be narrated; You are pervading in the three worlds, and You can adopt any form You desire.

You are the ||3||8||

Nestled in the Swayyaa Mahalley 4 on page 1402 of the scripture these lines quoted above define and glorify the Supreme Personality of Godhead. The Lord is addressed here as Vahe guru.
The meaning of word Vahe guru is well put forth by Bhai Gurdasa ji who is a contemporary of the fifth Sikh guru Arjun Dev ji. He is the one who penned down the Granth Sahib while the fifth guru recited it. Bhai Gurdasa has authored a book called Vaara where he elaborates on the compilation of the mantra vahe guru.



In his book in the section of 1 Varaa, Pauri 49 he says:

Satyuga satgur vasdev va-va vishna nama japavey
duapara satgur hari krishna ha ha hari hari nama japavey
trete satgur rama jii ra ra rama jape such pavey
kaliyuga nanak gur govinda ga ga govinda nama alavey
care yagi cahu yugi panchin vic jai samavey
charo akshara ik kar vahaguru jap mantara japavey
Jaha te upjia phir taha samavey

Translation:

In Satyayuga to attain the Lord, meditation on the Vasudeva form is advocated. The letter v of vahe guru reminds of Vishnu. In Dvapara yuga Hari Krishna appeared; the letter h of vaha guru reminds of Hari. In Treta yuga Rama appeared; the letter r of vaha guru reminds of Rama. In Kali yuga came Nanak as a guru to make others chant Govinda. The letter g of vaha guru reminds of Govinda. Thus the four yugas have concluded this. The four letters combined together to form this mantra (vaha guru) By chanting this mantra the living entity goes back from where he has come.

Holy name, Non different to the maha-mantra Hare Krishna Hare Krishna Krishna Krishna Hare Hare/ Hare Rama Hare Rama Rama Rama Hare Hare, the Granth Sahib describes the glories of singing: Hari Hari Hare Hare Hrishikesa Hare,Hare Govinda Hare Govind,Hare Nar Narhare Nar Narhare is the highest devotion.

 ਰੋਗ ਸੋਗ ਸਭਿ ਦੋਖ ਬਿਨਸਹਿ ਜਪਤ ਨਾਮੁ ਮੁਰਾਰੀ ॥
Rog Sog Sabh Dhokh Binasehi Japath Naam Muraaree ||
रोग सोग सभि दोख बिनसहि जपत नामु मुरारी ॥
All illnesses, sufferings and pains are dispelled, by chanting the Name of the Lord.
~Shri Guru Granth Sahib Ji p. 249
Raag Gauri Guru Arjan Dev 

 ਰੋਗ ਸੋਗ ਸਭਿ ਦੋਖ ਬਿਨਸਹਿ ਜਪਤ ਨਾਮੁ ਮੁਰਾਰੀ ॥
Rog Sog Sabh Dhokh Binasehi Japath Naam Muraaree ||
रोग सोग सभि दोख बिनसहि जपत नामु मुरारी ॥
All illnesses, sufferings and pains are dispelled, by chanting the Name of the Lord.
~Shri Guru Granth Sahib Ji p. 249
Raag Gauri Guru Arjan Dev

The Lord is acting in this world and also within His saints.

ਸੰਤਾਂ ਮਧੇ ਗੋਬਿੰਦੁ ਆਛੈ ਗੋਕਲ ਮਧੇ ਸਿਆਮ ਗੋ ॥
Santhaan Madhhae Gobindh Aashhai Gokal Madhhae Siaam Go ||
संतां मधे गोबिंदु आछै गोकल मधे सिआम गो ॥
The Lord of the Universe, Govind, is within His Saints. Krishna Shyaam (the dark complexioned one), is in Gokul (place of Lord Krishna's childhood pastimes).

~Shri Guru Granth Sahib Ji p. 718
Raag Todee Bhagat Namdev

ਬ੍ਰਹਮਣ ਕੈਲੀ ਘਾਤੁ ਕੰਞਕਾ ਅਣਚਾਰੀ ਕਾ ਧਾਨੁ ॥
Brehaman Kailee Ghaath Kannjakaa Anachaaree Kaa Dhhaan ||
ब्रहमण कैली घातु कंञका अणचारी का धानु ॥
If a Brahmin kills a cow or a female infant, and accepts the offerings of an evil person,

ਫਿਟਕ ਫਿਟਕਾ ਕੋੜੁ ਬਦੀਆ ਸਦਾ ਸਦਾ ਅਭਿਮਾਨੁ ॥
Fittak Fittakaa Korr Badheeaa Sadhaa Sadhaa Abhimaan ||
फिटक फिटका कोड़ु बदीआ सदा सदा अभिमानु ॥
He is cursed with the leprosy of curses and criticism; he is forever and ever filled with egotistical pride.

ਪਾਹਿ ਏਤੇ ਜਾਹਿ ਵੀਸਰਿ ਨਾਨਕਾ ਇਕੁ ਨਾਮੁ ॥
Paahi Eaethae Jaahi Veesar Naanakaa Eik Naam ||
पाहि एते जाहि वीसरि नानका इकु नामु ॥
One who forgets the Naam, O Nanak, is covered by countless sins.
~Shri Guru Granth Sahib Ji p. 1413
Salok Vaaraan and Vadheek Guru Amar Das

ਈਭੈ ਬੀਠਲੁ ਊਭੈ ਬੀਠਲੁ ਬੀਠਲ ਬਿਨੁ ਸੰਸਾਰੁ ਨਹੀ ॥
Eebhai Beethal Oobhai Beethal Beethal Bin Sansaar Nehee ||
ईभै बीठलु ऊभै बीठलु बीठल बिनु संसारु नही ॥
The Lord is here, the Lord is there; without the Lord, there is no world at all.

ਥਾਨ ਥਨੰਤਰਿ ਨਾਮਾ ਪ੍ਰਣਵੈ ਪੂਰਿ ਰਹਿਓ ਤੂੰ ਸਰਬ ਮਹੀ ॥੪॥੨॥
Thhaan Thhananthar Naamaa Pranavai Poor Rehiou Thoon Sarab Mehee ||4||2||
थान थनंतरि नामा प्रणवै पूरि रहिओ तूं सरब मही ॥४॥२॥
Prays Naam Dayv, O Lord, You are totally permeating and pervading all places and interspaces. ||4||2||

~Shri Guru Granth Sahib Ji p. 485
Raag Asa Bhagat Namdev

The Granth Sahib in Var, Raga Kanra Mahalla: 4 recites;

Rama nama nidhan hai hari gurmat rakh ur dharad
dasan dasa hoay rahu hau-may bikhi-a mara
janam padarath jiti-a kaday na avai hara
dhan dhan vadbhagi nanka jin gurmat hari rasa sara
govinda govinda govinda hari govinda guni nidhan
govinda govinda gurmat dhiai-ai ta dargah pai-ai mana

govinda govinda govinda jap much ujla para dhana
Sabh kahhu mukhahu hari hari hare hari hari hare hari bolat sabh papa lahogia

Translation:

The name of Rama is the treasure; in the wisdom of the guru keep it in mind Live as a servant of His (Ramas) servants, and kill the poison of false ego from within. Thus you will win the wealth of life and never face defeat Nanak says, Those deeply blessed are greater than the great and who in wisdom of the spiritual master enjoy the nectar of Hari.

Recite Govinda Govinda Govinda, one gains purity and radiance
All join together to chant Haris (Krishnas) name and Hare (His internal potency) as this would lead to the forgiveness of the past sins.

Further it says:

hari hari hari hari nama hai gurmukh pavai ko-ay
hau-may mamta nasa ho-ay durmat kadhay dho-ay
..sabh kahhu mukhahu hrishikesa hare hrishikesa hare jit pavahi sabh fal falna

Translation:

Only some are fortunate enough to be blessed by the spiritual master with the name of Hari Hari Hari Hari as this is the only name. By chanting this, the false ego, worldly ties and bad qualities get cleansedLet us all chant Hrishikesa (one of the many names of Krishna) and Hare (His consort) so as to obtain all rewards.

Jo Na Bhajante Naaraayana||

Tin Ka Mai Na Kru Darsna||(ang 1163)

Translation:
I won't see the face of those who doesn't chant the name of Narayana


ਹਣਵੰਤੁ ਜਾਗੈ ਧਰਿ ਲੰਕੂਰੁ ॥
hanavanth jaagai dhhar lankoor ||

(Hanuman with his tail is awake and aware.)


ਸੰਕਰੁ ਜਾਗੈ ਚਰਨ ਸੇਵ ॥
sankar jaagai charan saev ||

(Shiva is awake, serving at the Lord's Feet.)


ਕਲਿ ਜਾਗੇ ਨਾਮਾ ਜੈਦੇਵ ॥੨॥
kal jaagae naamaa jaidhaev ||2||

(Naam Dayv and Jai Dayv are awake in this Dark Age of Kali Yuga. ||2||)


ਜਾਗਤ ਸੋਵਤ ਬਹੁ ਪ੍ਰਕਾਰ ॥
jaagath sovath bahu prakaar ||

(There are many ways of being awake, and sleeping.)


ਗੁਰਮੁਖਿ ਜਾਗੈ ਸੋਈ ਸਾਰੁ ॥
gurmukh jaagai soee saar ||

(To be awake as Gurmukh is the most excellent way.)

~Shri Guru Granth Sahib p. 1194


ਰਿਪੰ ਤਾਪਣੀ ਜਾਪਣੀ ਸਰਬ ਲੋਗਾ ॥
Ripang taapanoo jaapanoo sarab logad||

(O the giver of suffering to the enemies, all the people worship Thee.)


ਥਪੇ ਖਾਪਣੀ ਥਾਪਣੀ ਸਰਬ ਸੋਗਾ ॥
Thape khaapanoo thaapanoo sarab sogad||

(Thou art the creator of all interests and also their destroyer.)


ਨਮੋ ਲੰਕੁੜੇਸੀ ਨਮੋ ਸਕਤਿ ਪਾਣੀ ॥
Namo lankudesoo namo sakat(i) paanoo||

(Thou art the power of Hanuman;)


ਨਮੋ ਕਾਲਕਾ ਖੜਗ ਪਾਣੀ ਕ੍ਰਿਪਾਣੀ ॥੨੪॥੨੪੩॥
Namo Kaalkaa khadag paanoo kridaanoo||24||243||

(Thou art Kalika and manifestation of the sword and wielder of the power in Thy own hands ! I salute thee.)

~Shri Dasam Granth Sahib Ji p. 291


ਕਬੀਰ ਪ੍ਰੀਤਿ ਇਕ ਸਿਉ ਕੀਏ ਆਨ ਦੁਬਿਧਾ ਜਾਇ ॥
kabeer preeth eik sio keeeae aan dhubidhhaa jaae ||

(Kabeer, when you are in love with the One Lord, duality and alienation depart.)


ਭਾਵੈ ਲਾਂਬੇ ਕੇਸ ਕਰੁ ਭਾਵੈ ਘਰਰਿ ਮੁਡਾਇ ॥੨੫॥
bhaavai laanbae kaes kar bhaavai gharar muddaae ||25||

(You may have long hair, or you may shave your head bald. ||25||)


ਕਬੀਰ ਜਗੁ ਕਾਜਲ ਕੀ ਕੋਠਰੀ ਅੰਧ ਪਰੇ ਤਿਸ ਮਾਹਿ ॥
kabeer jag kaajal kee kotharee andhh parae tis maahi ||

(Kabeer, the world is a room filled with black soot; the blind fall into its trap.)


ਹਉ ਬਲਿਹਾਰੀ ਤਿਨ ਕਉ ਪੈਸਿ ਜੁ ਨੀਕਸਿ ਜਾਹਿ ॥੨੬॥
ho balihaaree thin ko pais j neekas jaahi ||26||

(I am a sacrifice to those who are thrown in, and still escape. ||26||)


ਕਬੀਰ ਇਹੁ ਤਨੁ ਜਾਇਗਾ ਸਕਹੁ ਤ ਲੇਹੁ ਬਹੋਰਿ ॥
kabeer eihu than jaaeigaa sakahu th laehu behor ||

(Kabeer, this body shall perish; save it, if you can.)

~SGGS Ji ang 1365


ਗੁਰਮੁਖਿ ਨਾਦੰ ਗੁਰਮੁਖਿ ਵੇਦੰ ਗੁਰਮੁਖਿ ਰਹਿਆ ਸਮਾਈ ॥
gurmukh naadhan gurmukh vaedhan gurmukh rehiaa samaaee ||

(The Guru's Word is the Sound-current of the Naad; the Guru's Word is the Wisdom of the Vedas; the Guru's Word is all-pervading.)


ਗੁਰੁ ਈਸਰੁ ਗੁਰੁ ਗੋਰਖੁ ਬਰਮਾ ਗੁਰੁ ਪਾਰਬਤੀ ਮਾਈ ॥
gur eesar gur gorakh baramma gur paarabathee maaee ||

(The Guru is Shiva, the Guru is Vishnu and Brahma; the Guru is Paarvati and Lakhshmi.)

~Shri Guru Granth Sahib Ji ang 2
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This Gurbani matches with the famous shloka in Gurustotram by Adi Shankaracharya "Guru Brahma, Guru Vishnu, Guru Devo Maheshwara. Guru Sakshath Parambrahma, Tasmai Shri Gurave Namaha." (tr: Guru is the creator Brahma, Guru is the preserver Vishnu, Guru is the destroyer Siva. Guru is directly the supreme spirit — I offer my salutations to this Guru.)

*Page 1405 of Sri Guru Granth Sahib ji*

ਸਤਿਗੁਰਿ *ਨਾਨਕਿ* ਭਗਤਿ ਕਰੀ ਇਕ ਮਨਿ ਤਨੁ ਮਨੁ ਧਨੁ *ਗੋਬਿੰਦ* ਦੀਅਉ ॥

*Nanak, the True Guru*, worships God single-mindedly; He surrenders His body, mind and wealth to the *Lord of the Universe- Govind.*

*ਨਾਰਦੁ ਧ੍ਰੂ ਪ੍ਰਹਲਾਦੁ ਸੁਦਾਮਾ* ਪੁਬ ਭਗਤ ਹਰਿ ਕੇ ਜੁ ਗਣੰ ॥

*Narad, Dhruv, Prahlaad and Sudama* are accounted among the *Lord Hari devotees.*

ਅੰਬਰੀਕੁ ਜਯਦੇਵ ਤ੍ਰਿਲੋਚਨੁ ਨਾਮਾ ਅਵਰੁ ਕਬੀਰੁ ਭਣੰ ॥

Ambrish Maharaj, Jai Dev, Trilochan, Naam Dayv and Kabir are also remembered.

ਸਵਈਏ ਮਹਲੇ ਚਉਥੇ ਕੇ (ਭਟ ਬਲ੍ਯ੍ਯ) ੩:੨ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੧੪੦੫ ਪੰ. ੧੧

Savaiye (praise of Guru Ram Das) Bhatt Balh

*Page 985 of Sri Guru Granth Sahib ji*

ਮੇਰੇ ਮਨ ਭਜੁ ਹਰਿ ਹਰਿ ਨਾਮੁ *ਗੁਪਾਲਾ* ॥

O my mind, meditate, vibrate upon the Name of the Lord, the Lord of the World *Hari Hari Gopala*.

ਜਿਨ੍ਹ੍ਹ ਕੈ ਮਸਤਕਿ ਲੀਖਿਆ ਹਰਿ ਮਿਲਿਆ *ਹਰਿ ਬਨਮਾਲਾ* ॥੧॥

Those who have such destiny inscribed upon their foreheads, *meet with the Lord Hari adorned with garlands of flowers.* ||1||

ਜਿਨ੍ਹ੍ਹ ਹਰਿ ਨਾਮੁ ਧਿਆਇਆ ਤਿਨ੍ਹ੍ਹ ਚੂਕੇ ਸਰਬ ਜੰਜਾਲਾ ॥

Those who meditate on *the Name of the Lord Hari* - all their entanglements are ended.

ਜਨ ਨਾਨਕੁ ਤਿਨ ਕੇ ਚਰਨ ਪਖਾਰੈ ਜੋ ਹਰਿ ਚਰਨੀ ਜਨੁ ਲਾਗਾ ॥੪॥੪॥

Servant *Nanak* washes the feet of that humble being, who is attached to *the feet of the Lord Hari.* ||4||4||

ਮਾਲੀ ਗਉੜਾ (ਮਃ ੪) (੪) ੪:੨ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੯੮੫ ਪੰ. ੧੨

Sri Guru Granth Sahib :-

ਕਰ ਧਰੇ ਚਕ੍ਰ ਬੈਕੁੰਠ ਤੇ ਆਏ ਗਜ ਹਸਤੀ ਕੇ ਪ੍ਰਾਨ ਉਧਾਰੀਅਲੇ ॥
You hold the steel chakra in Your hand; You came down from Heaven, and saved the life of the elephant.

ਦੁਹਸਾਸਨ ਕੀ ਸਭਾ ਦ੍ਰੋਪਤੀ ਅੰਬਰ ਲੇਤ ਉਬਾਰੀਅਲੇ ॥੧॥
In the court of Duhsaasan, You saved the honor of Dropati, when her clothes were being removed. ||1||

ਗੋਤਮ ਨਾਰਿ ਅਹਲਿਆ ਤਾਰੀ ਪਾਵਨ ਕੇਤਕ ਤਾਰੀਅਲੇ ॥
You saved Ahliyaa, the wife of Gautam; how many have You purified and carried across?

ਐਸਾ ਅਧਮੁ ਅਜਾਤਿ ਨਾਮਦੇਉ ਤਉ ਸਰਨਾਗਤਿ ਆਈਅਲੇ ॥੨॥੨॥
Such a lowly outcaste as Naam Dayv has come seeking Your Sanctuary. ||2||2||
(SGGS : 988)

ਸੰਖ ਚਕ੍ਰ ਮਾਲਾ ਤਿਲਕੁ ਬਿਰਾਜਿਤ ਦੇਖਿ ਪ੍ਰਤਾਪੁ ਜਮੁ ਡਰਿਓ ॥
He is adorned with the conch, the chakra, the mala and the ceremonial tilak mark on his forehead; gazing upon his radiant glory, the Messenger of Death is scared away.
(SGGS : 1105)

ਸੁੰਦਰ ਕੁੰਡਲ ਮੁਕਟ ਬੈਨ ॥
His ear-rings, crown and flute are so beautiful.

ਸਾਵਲ ਸੁੰਦਰ ਰੂਪ ਬਣਾਵਹਿ ਬੇਣੁ ਸੁਨਤ ਸਭ ਮੋਹੈਗਾ ॥੯॥
He assumed the beautiful form of the blue-skinned Krishna; hearing His flute, all are fascinated and enticed.||9||


Vaishnava
A Vaishnava means, one who has the topmost human consciousness as described in the scriptures. Same has been advocated in the Granth Sahib. In the 9th verse (Astapati) of a hymn Sukhmani Sahib composed by Guru Arjun Dev, the word vaishnava has been well defined: who is bound to attain parama gati, the highest destination.
It recites as:

mitha nahi rasna paras
mann mein prita niranjan daras
par stri rupa na pekhey netr
sadha ki tahal satsang heyt
karan na suneh kahu ki ninda
sabh tay janay apas ko manda
gur prasad bhikhi-da parharay
mann ki vasna mann tey taray
indrijita panch dokh tey rahata
nanak kotmadhay ko aisa apras ||1||
vaishnava so jis upara suparsan
bishan ki maya tay ho-ay bhinn

karma karat hovai nihkarama
tis vaishno ka nirmal dharma
kaho phal ki ichcha nahi ba-cacai
kayval bhagat kirtana sung rachay
mann tan antar simran gopala
sabh upar hovat kirpala
apa driya avroh nama japavai
nanaka oh vaishnava parama gati pavay

bhag ut bhagvant bhagat ka rung
sagal tiagay dusat ka sung
mann tay binsaisagla bhrahm
kar pujay sagla parbhraham
sadh sung papa mal khovay
tis bhagat ki mat utam hovay
bhagvant ki tahal kay nit nita
mann tan arpay bishan ki parita
hari kay carana hridaya basavay
nanak aisa bhag uti bhagvant ko pavaya

Translation:

A vaishnava is the one whose tongue does not touch falsity. In mind who loves the Lord and longs for His glimpse. Whose eyes dont see the beauty of other women. Who serves the saints and remains in their association. Who doesnt do or listen to any criticism. By the grace of the spiritual master he is able to remove the covering of illusion. Lust leaves his mind as he conquers his senses and saves oneself from those five enemies (the senses). Nanak says, One among millions is such a detached soul. Such a Vaishnava is the one with whom the Lord is pleased.

He is untouched by the worldliness created by the Lord .
He acts without any worldly motive.
Vaishnava religion is purity.
He works with no aspiration for fruits.
He is engrossed in devotion and kirtana of the Supreme.
In his mind and body always resides Gopala.
He is compassionate to all.
He himself chants and makes others also to so.
Nanaka says, Such a Vaishnava attains the holy abode.

The devotee is engrossed in the Lords love—the adorable
He abdicates the company of the wicked.
All doubts vanish from his mind.
He performs puja (worship) of the Lord .
In the association of saints he washes the dirt of his sins.
On such a devotee, the wisdom shall reign.
He always serves the Lord .
He surrenders his mind, body at the altar of the love of Vishnu.
He adorns Haris lotus feet in his heart.
Nanaka says, Such a devotee is blessed to meet the Lord.

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A hymn by Guru Ram Das ji (The Fourth guru) from page 305 of the Guru Granth Sahib. Which is also part of Rehras Sahib and Kirtan Sohila which are daily prayers called as path.:
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“ One who calls himself a Sikh of the True Guru shall get up early morning and meditate on the Lord's Name. Make effort regularly to cleanse, bathe & dip in the ambrosial pool. Upon Guru's instructions, chant Hari, Hari singing which, all misdeeds, sins and pains shall go away. Guru Sahib on Sadhu People and Pilgrimage Bath ”
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Bani of Guru Ram Das
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ਮਲਾਰ ਮਹਲਾ ੪ ॥ ਗੰਗਾ ਜਮੁਨਾ ਗੋਦਾਵਰੀ ਸਰਸੁਤੀ ਤੇ ਕਰਹਿ ਉਦਮੁ ਧੂਰਿ ਸਾਧੂ ਕੀ ਤਾਈ ॥ ਕਿਲਵਿਖ ਮੈਲੁ ਭਰੇ ਪਰੇ ਹਮਰੈ ਵਿਚਿ ਹਮਰੀ ਮੈਲੁ ਸਾਧੂ ਕੀ ਧੂਰਿ ਗਵਾਈ ॥੧॥

Malaar, Fourth Mehl: The Ganges, the Jamunaa, the Godaavari and the Saraswati - these rivers strive for the dust of the feet of Hari. Overflowing with their filthy sins, the mortals take cleansing baths in them; the rivers' pollution is washed away by the dust of the feet of the Holy. ||1||
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ਤੀਰਥਿ ਅਠਸਠਿ ਮਜਨੁ ਨਾਈ ॥ ਸਤਸੰਗਤਿ ਕੀ ਧੂਰਿ ਪਰੀ ਉਡਿ ਨੇਤ੍ਰੀ ਸਭ ਦੁਰਮਤਿ ਮੈਲੁ ਗਵਾਈ ॥੧॥ ਰਹਾਉ ॥

Instead of bathing at the sixty-eight sacred shrines of pilgrimage, take your cleansing bath in the Name. When the dust of the feet of the Sat Sangat rises up into the eyes, all filthy evil-mindedness is removed. ||1||
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ਜਾਹਰਨਵੀ ਤਪੈ ਭਾਗੀਰਥਿ ਆਣੀ ਕੇਦਾਰੁ ਥਾਪਿਓ ਮਹਸਾਈ ॥ ਕਾਂਸੀ ਕ੍ਰਿਸਨੁ ਚਰਾਵਤ ਗਾਊ ਮਿਲਿ ਹਰਿ ਜਨ ਸੋਭਾ ਪਾਈ ॥੨॥

Bhaageerat'h the penitent brought the Ganges down, and Shiva established Kaydaar. Krishna grazed cows in Kaashi; through the humble servant of the Lord, these places became famous. ||2||
.
ਜਿਤਨੇ ਤੀਰਥ ਦੇਵੀ ਥਾਪੇ ਸਭਿ ਤਿਤਨੇ ਲੋਚਹਿ ਧੂਰਿ ਸਾਧੂ ਕੀ ਤਾਈ ॥ ਹਰਿ ਕਾ ਸੰਤੁ ਮਿਲੈ ਗੁਰ ਸਾਧੂ ਲੈ ਤਿਸ ਕੀ ਧੂਰਿ ਮੁਖਿ ਲਾਈ ॥੩॥

And all the sacred shrines of pilgrimage established by the gods, long for the dust of the feet of the Holy. Meeting with the Lord's Saint, the Holy Guru, I apply the dust of His feet to my face. ||3||
.
ਜਿਤਨੀ ਸ੍ਰਿਸਟਿ ਤੁਮਰੀ ਮੇਰੇ ਸੁਆਮੀ ਸਭ ਤਿਤਨੀ ਲੋਚੈ ਧੂਰਿ ਸਾਧੂ ਕੀ ਤਾਈ ॥ ਨਾਨਕ ਲਿਲਾਟਿ ਹੋਵੈ ਜਿਸੁ ਲਿਖਿਆ ਤਿਸੁ ਸਾਧੂ ਧੂਰਿ ਦੇ ਹਰਿ ਪਾਰਿ ਲੰਘਾਈ ॥੪॥੨॥
.
And all the creatures of Your Universe, O my Lord and Master, long for the dust of the feet of the Holy. O Nanak, one who has such destiny inscribed on his forehead, is blessed with the dust of the feet of the Holy; the Lord carries him across. ||4||2||

FEW MORE BEAUTIFUL INSIGHTS FROM SRI GURU GRANTH SAHIB :

Qualifications of a true vaishnava:-
ਤਿਸੁ ਬੈਸਨੋ ਕਾ ਨਿਰਮਲ ਧਰਮ ॥
(Tis Baisano Kaa Niramal Dhharam ||)
तिसु बैसनो का निरमल धरम ॥
Spotlessly pure is the religion of such a Vaishnaav;

ਕਾਹੂ ਫਲ ਕੀ ਇਛਾ ਨਹੀ ਬਾਛੈ ॥
(Kaahoo Fal Kee Eishhaa Nehee Baashhai ||)
काहू फल की इछा नही बाछै ॥
He has no desire for the fruits of his labors.

ਕੇਵਲ ਭਗਤਿ ਕੀਰਤਨ ਸੰਗਿ ਰਾਚੈ ॥
(Kaeval Bhagath Keerathan Sang Raachai ||)
केवल भगति कीरतन संगि राचै ॥
He is absorbed in devotional worship and the singing of Kirtan, the songs of the Lord's Glory.

ਮਨ ਤਨ ਅੰਤਰਿ ਸਿਮਰਨ ਗੋਪਾਲ ॥
(Man Than Anthar Simaran Gopaal ||)
मन तन अंतरि सिमरन गोपाल ॥
Within his mind and body, he meditates in remembrance on the Lord of the Universe.

ਸਭ ਊਪਰਿ ਹੋਵਤ ਕਿਰਪਾਲ ॥
(Sabh Oopar Hovath Kirapaal ||)
सभ ऊपरि होवत किरपाल ॥
He is kind to all creatures.

ਆਪਿ ਦ੍ਰਿੜੈ ਅਵਰਹ ਨਾਮੁ ਜਪਾਵੈ ॥
(Aap Dhrirrai Avareh Naam Japaavai ||)
आपि द्रिड़ै अवरह नामु जपावै ॥
He holds fast to the Naam, and inspires others to chant it.

ਨਾਨਕ ਓਹੁ ਬੈਸਨੋ ਪਰਮ ਗਤਿ ਪਾਵੈ ॥੨॥
(Naanak Ouhu Baisano Param Gath Paavai ||2||)
नानक ओहु बैसनो परम गति पावै ॥२॥
O Nanak, such a Vaishnaav obtains the supreme status. ||2||

ਭਗਉਤੀ ਭਗਵੰਤ ਭਗਤਿ ਕਾ ਰੰਗੁ ॥
(Bhagouthee Bhagavanth Bhagath Kaa Rang ||)
भगउती भगवंत भगति का रंगु ॥
The true Bhagaautee, the devotee of Adi Shakti, loves the devotional worship of God.

ਸਗਲ ਤਿਆਗੈ ਦੁਸਟ ਕਾ ਸੰਗੁ ॥
(Sagal Thiaagai Dhusatt Kaa Sang ||)
सगल तिआगै दुसट का संगु ॥
He forsakes the company of all wicked people.
~Shri Guru Granth Sahib Ji ang 274

Glorification of the Supreme Lord:-

ਏਕ ਕ੍ਰਿਸਨੰ ਸਰਬ ਦੇਵਾ ਦੇਵ ਦੇਵਾ ਤ ਆਤਮਾ ॥
(Eaek Kirasanan Sarab Dhaevaa Dhaev Dhaevaa Th Aathamaa ||)
एक क्रिसनं सरब देवा देव देवा त आत्मा ॥
"...The One Lord Krishna is the Divine Lord of all; He is the Divinity of the individual soul."

~SGGS Ji p. 469

ਕ੍ਰਿਸ੍ਨਾ ਤੇ ਜਾਨਊ ਹਰਿ ਹਰਿ ਨਾਚੰਤੀ ਨਾਚਨਾ ॥੧॥
(Kirasaa Thae Jaanoo Har Har Naachanthee Naachanaa ||1||)
क्रिस्ना ते जानऊ हरि हरि नाचंती नाचना ॥१॥
"Know that, through Krishna, the Lord, Har, Har, the dance of creation dances. ||1||"

~SGGS Ji p. 693

ਸਤਜੁਗਿ ਤੈ ਮਾਣਿਓ ਛਲਿਓ ਬਲਿ ਬਾਵਨ ਭਾਇਓ ॥
(Sathajug Thai Maaniou Shhaliou Bal Baavan Bhaaeiou ||)
सतजुगि तै माणिओ छलिओ बलि बावन भाइओ ॥
"In the Golden Age of Sat Yuga, You were pleased to deceive Baal the king, in the form of a dwarf."
...

ਤ੍ਰੇਤੈ ਤੈ ਮਾਣਿਓ ਰਾਮੁ ਰਘੁਵੰਸੁ ਕਹਾਇਓ ॥
(Thraethai Thai Maaniou Raam Raghuvans Kehaaeiou ||)
त्रेतै तै माणिओ रामु रघुवंसु कहाइओ ॥
"In the Silver Age of Traytaa Yuga, You were called Raam of the Raghu dynasty."

ਦੁਆਪੁਰਿ ਕ੍ਰਿਸਨ ਮੁਰਾਰਿ ਕੰਸੁ ਕਿਰਤਾਰਥੁ ਕੀਓ ॥
(Dhuaapur Kirasan Muraar Kans Kirathaarathh Keeou ||)
दुआपुरि क्रिसन मुरारि कंसु किरतारथु कीओ ॥
"In the Brass Age of Dwaapur Yuga, You were Krishna; You killed Mur the demon and saved Kans."

ਉਗ੍ਰਸੈਣ ਕਉ ਰਾਜੁ ਅਭੈ ਭਗਤਹ ਜਨ ਦੀਓ ॥
(Ougrasain Ko Raaj Abhai Bhagatheh Jan Dheeou ||)
उग्रसैण कउ राजु अभै भगतह जन दीओ ॥
"You blessed Ugrasain with a kingdom, and You blessed Your humble devotees with fearlessness."

ਕਲਿਜੁਗਿ ਪ੍ਰਮਾਣੁ ਨਾਨਕ ਗੁਰੁ ਅੰਗਦੁ ਅਮਰੁ ਕਹਾਇਓ ॥
(Kalijug Pramaan Naanak Gur Angadh Amar Kehaaeiou ||)
कलिजुगि प्रमाणु नानक गुरु अंगदु अमरु कहाइओ ॥
"In the Iron Age, the Dark Age of Kali Yuga, You are known and accepted as Guru Nanak, Guru Angad and Guru Amar Das."

ਸ੍ਰੀ ਗੁਰੂ ਰਾਜੁ ਅਬਿਚਲੁ ਅਟਲੁ ਆਦਿ ਪੁਰਖਿ ਫੁਰਮਾਇਓ ॥੭॥
(Sree Guroo Raaj Abichal Attal Aadh Purakh Furamaaeiou ||7||)
स्री गुरू राजु अबिचलु अटलु आदि पुरखि फुरमाइओ ॥७॥
"The sovereign rule of the Great Guru is unchanging and permanent, according the Command of the Primal Lord God. ||7||"

~SGGS Ji ang 1390

ਦੁਆਪੁਰਿ ਕ੍ਰਿਸਨ ਮੁਰਾਰਿ ਕੰਸੁ ਕਿਰਤਾਰਥੁ ਕੀਓ ॥
(Dhuaapur Kirasan Muraar Kans Kirathaarathh Keeou ||)
दुआपुरि क्रिसन मुरारि कंसु किरतारथु कीओ ॥
"In the Brass Age of Dwaapur Yuga, You were Krishna; You killed Mur the demon and saved Kans."

~ SGGS Ji ang 13...90

ਬਿਦਰ ਦਾਸੀ ਸੁਤੁ ਛੋਕ ਛੋਹਰਾ ਕ੍ਰਿਸਨੁ ਅੰਕਿ ਗਲਿ ਲਾਵੈਗੋ ॥੨॥
(Bidhar Dhaasee Suth Shhok Shhoharaa Kirasan Ank Gal Laavaigo ||2||)
बिदर दासी सुतु छोक छोहरा क्रिसनु अंकि गलि लावैगो ॥२॥
"Bidur, the son of a slave-girl, was an untouchable, but Krishna hugged him close in His Embrace. ||2||"

~ SGGS Ji ang 1309

ਮੇਰੇ ਗੋਵਿੰਦਾ ਗੁਣ ਗਾਵਾ ਤ੍ਰਿਪਤਿ ਮਨਿ ਹੋਇ ॥
(Maerae Govindhaa Gun Gaavaa Thripath Man Hoe ||)
मेरे गोविंदा गुण गावा त्रिपति मनि होइ ॥
"O my Lord of the Universe, singing Your Glorious Praises, my mind is satisfied."

~ SGGS Ji ang 40

ਹਰਿ ਪਦੁ ਊਤਮੁ ਪਾਇਆ ਮੇਰੇ ਗੋਵਿੰਦਾ ਵਡਭ...ਾਗੀ ਨਾਮਿ ਸਮਾਹੀ ਜੀਉ ॥੧॥
(Har Padh Ootham Paaeiaa Maerae Govindhaa Vaddabhaagee Naam Samaahee Jeeo ||1||)
हरि पदु ऊतमु पाइआ मेरे गोविंदा वडभागी नामि समाही जीउ ॥१॥
"I have obtained the supreme status of the Lord, O my Lord of the Universe; by great good fortune, I am absorbed in the Naam. ||1||"

~ SGGS Ji ang 173

The Naam here is, Hari/Govinda. And who is that exactly? These are sargun Namas, so it definitely can't be nirguna. Therefore the nirguna has manifested in the sansaar in these sargun swaroops. The Maha Vishnu Hari has taken birth as Govinda Bhagavan whose Name we chant for liberation in the Kaliyug.

ਭਗਤਾ ਨਾਮੁ ਆਧਾਰੁ ਹੈ ਮੇਰੇ ਗੋਵਿੰਦਾ ਹਰਿ ਕਥਾ ਮੰਗਹਿ ਹਰਿ ਚੰਗੀ ਜੀਉ ॥੨॥
(Bhagathaa Naam Aadhhaar Hai Maerae Govindhaa Har Kathhaa Mangehi Har Changee Jeeo ||2||)
भगता नामु आधारु है मेरे गोविंदा हरि कथा मंगहि हरि चंगी जीउ ॥२॥
"His devotees have the Support of the Naam, O my Lord of the Universe; they beg for the sublime sermon of the Lord. ||2||"

~ SGGS Ji ang 174

ਮੇਰਾ ਮਨੁ ਤਨੁ ਬਹੁਤੁ ਬੈਰਾਗਿਆ ਮੇਰੇ ਗੋਵਿੰਦਾ ਹਰਿ ਬਾਝਹੁ ਧਨ ਕੁਮਲੈਣੀ ਜੀਉ ॥
(Maeraa Man Than Bahuth Bairaagiaa Maerae Govindhaa Har Baajhahu Dhhan Kumalainee Jeeo ||)
मेरा मनु तनु बहुतु बैरागिआ मेरे गोविंदा हरि बाझहु धन कुमलैणी जीउ ॥
"My mind and body are sad and depressed, O my Lord of the Universe; without her Husband Lord, the soul-bride is withering away."

~ SGGS Ji ang 173

ਮਹਾ ਮੰਤ੍ਰੁ ਨਾਨਕੁ ਕਥੈ ਹਰਿ ਕੇ ਗੁਣ ਗਾਈ ॥੪॥੨੩॥੫੩॥
(Mehaa Manthra Naanak Kathhai Har Kae Gun Gaaee ||4||23||53||)
महा मंत्रु नानकु कथै हरि के गुण गाई ॥४॥२३॥५३॥
"Nanak chants the Maha Mantra, the Great Mantra, singing the Glorious Praises of the Lord. ...||4||23||53||"

~ SGGS Ji ang 814

Here we can see GURU NANAK DEV JI CHANTS THE MAHA MANTRA!~

In Shri Dasam Granth Sahib:

ਹਰੀਕ੍ਰਿਸਨ ਤਿਨ ਕੇ ਸੁਤ ਵਏ ॥ ਤਿਨ ਤੇ ਤੇਗ ਬਹਾਦਰ ਭਏ ॥੧੨॥
(Darookrisan Tin Ke Sout Vae|| Tin Te Teg Bahaadar Bhae||12||)
हरीक्रिसन तिन के सुत वए ॥ तिन ते तेग बहादर भए ॥१२॥
Har Krishan (the next Guru) was his son; after him, Tegh Bahadur became the Guru.

ਤਿਲਕ ਜੰਵੂ ਰਾਖਾ ਪ੍ਰਭ ਤਾ ਕਾ ॥ ਕੀਨੋ ਬਡੋ ਕਲੂ ਮਹਿ ਸਾਕਾ ॥
(Tilak Janjhoo Raakhaa Prabh Taa Kaa|| Koono Bado Kaloo Maih Saakaa||)
तिलक जंवू राखा प्रभ ता का ॥ कीनो बडो कलू महि साका ॥
He protected the forehead mark and sacred thread which marked a great event in the Iron age.

ਸਾਧਨ ਹੇਤਿ ਇਤੀ ਜਿਨਿ ਕਰੀ ॥ ਸੀਸੁ ਦੀਆ ਪਰ ਸੀ ਨ ਉਚਰੀ ॥੧੩॥
(Saadhan Het(i) Itoo Jin(i) Daroo|| Sees(u) Dooaa Par Soo Na Ucharoo 13||)
साधन हेति इती जिनि करी ॥ सीसु दीआ पर सी न उचरी ॥१३॥
For the sake of saints, he laid down his head without even a sign.13.

ਧਰਮ ਹੇਤਿ ਸਾਕਾ ਜਿਨਿ ਕੀਆ ॥ ਸੀਸੁ ਦੀਆ ਪਰ ਸਿਰਰੁ ਨ ਦੀਆ ॥
(Dharam Het(i) Saakaa Jin Kooaa|| Sees(u) Dooaa Par Sirar(u) Na Dooaa||)
धरम हेति साका जिनि कीआ ॥ सीसु दीआ पर सिररु न दीआ ॥
For the sake of Dharma, he sacrificed himself. He laid down his head but not his creed.

~Shri Dasam Granth Sahib Ji p. 131

ਬਹੁਰਿ ਬਹੁਰਿ ਤਿਸੁ ਲਾਗਹ ਪਾਈ ॥੧॥
(Bahur Bahur Tis Laageh Paaee ||1||)
बहुरि बहुरि तिसु लागह पाई ॥१॥
Again and again, he falls at the Lord's Feet. ||1||

ਸਾਲਗਿਰਾਮੁ ਹਮਾਰੈ ਸੇਵਾ ॥
(Saalagiraam Hamaarai Saevaa ||)
सालगिरामु हमारै सेवा ॥
Such is the Saalagraam, the stone idol, which I serve;

~Shri Guru Granth Sahib p. 393

And here preserved by Guru Sahibaan Sodhi family is the actual Shaligram belonging to Guru Nanak Ji

ਆਪ ਹੀ ਪੂਜਾਰੀ ਆਪ ਹੀ ਦੇਵਾ ॥੩॥
(Aap Hee Poojaaree Aap Hee Dhaevaa ||3||)
आप ही पूजारी आप ही देवा ॥३॥
He Himself is the worshipper, and He Himself is the idol. ||3||

~Shri Guru Granth Sahib Ji p. 803

Here, it says He is the worshipper/priest and He is the God/Deva which is worshipped.

ਸਰਬ ਕਾਲ ਹੈ ਪਿਤਾ ਅਪਾਰਾ ॥ ਦੇਬਿ ਕਾਲਿਕਾ ਮਾਤ ਹਮਾਰਾ ॥
(Sarab Kaal Hai Pitaa Apaaraa|| Deb(i) Kaalikaa Maat Hamaaraa||)
सरब काल है पिता अपारा ॥ देबि कालिका मात हमारा ॥

He, the All Steel is Father and Destroyer of all, the Devi Kalika is my mother.

~Shri Dasam Granth Sahib Ji p. 174

ਹਰਿ ਹਰਿ ਕਰਤ ਨਹੀ ਦੁਖੁ ਜਮਹ ॥੧॥ ਰਹਾਉ ॥
(Har Har Karath Nehee Dhukh Jameh ||1|| Rehaao ||)
हरि हरि करत नही दुखु जमह ॥१॥ रहाउ ॥
Chanting the Name of the Lord, Har, Har, you will not be tormented by the Messenger of Death. ||1||Pause||

ਹਰਿ ਹਰਨਾਕਸ ਹਰੇ ਪਰਾਨ ॥
(Har Haranaakhas Harae Paraan ||)
हरि हरनाकस हरे परान ॥
The Lord took the life of Harnaakhash,

ਅਜੈਮਲ ਕੀਓ ਬੈਕੁੰਠਹਿ ਥਾਨ ॥
(Ajaimal Keeou Baikunthehi Thhaan ||)
अजैमल कीओ बैकुंठहि थान ॥
And gave Ajaamal a place in heaven.

~Shri Guru Granth Sahib Ji ang 874

Meaning of word Wahe Guru (vaha guru) as Explained by Bhai Gurdasa ji

The meaning of word vaha guru is well put forth by Bhai Gurdasa ji who is a contemporary of the fifth Sikh guru Arjun Dev ji. He is the one who penned down the Granth Sahib while the fifth guru recited it. Bhai Gurdasa has authored a book called ‘Vaara’ where he elaborates on the compilation of the mantra vaha guru.

In his book in the section of 1 Varaa, Pauri 49 he says:

Satyuga satgur vasdev va-va vishna nama japavey
duapara satgur hari krishna ha ha hari hari nama japavey
trete satgur rama jii ra ra rama jape such pavey
kaliyuga nanak gur govinda ga ga govinda nama alavey
care yagi cahu yugi panchin vic jai samavey
caro akshara ik kar vahaguru jap mantara japavey
Jaha te upjia phir taha samavey

Translation: In Satyayuga to attain the Lord, meditation on the Vasudeva form is advocated. The letter ‘v’ of vaha guru reminds of Vishnu. In Dvapara yuga Hari Krishna appeared; the letter ‘h’ of vaha guru reminds of Hari. In Treta yuga Rama appeared; the letter ‘r’ of vaha guru reminds of Rama. In Kali yuga came Nanak as a guru to make others chant Govinda. The letter ‘g’ of vaha guru reminds of Govinda. Thus the four yugas have concluded this. The four letters combined together to form this mantra (vaha guru) By chanting this mantra the living entity goes back from where he has come.

Vegetarianism

ਜਉ ਸਭ ਮਹਿ ਏਕੁ ਖੁਦਾਇ ਕਹਤ ਹਉ ਤਉ ਕਿਉ ਮੁਰਗੀ ਮਾਰੈ ॥੧॥
Jo Sabh Mehi Eaek Khudhaae Kehath Ho Tho Kio Muragee Maarai
जउ सभ महि एकु खुदाइ कहत हउ तउ किउ मुरगी मारै ॥१॥
You say that the One Lord is in all, so why do you kill chickens?

... ਮੁਲਾਂ ਕਹਹੁ ਨਿਆਉ ਖੁਦਾਈ ॥
Mulaan Kehahu Niaao Khudhaaee ||
मुलां कहहु निआउ खुदाई ॥
O Mullah, tell me: is this God's Justice?

~Guru Granth Sahib Ji ang 1350

ਹੇਰਾ ਰੋਟੀ ਕਾਰਨੇ ਗਲਾ ਕਟਾਵੈ ਕਉਨੁ ॥੧੮੮॥
Haeraa Rottee Kaaranae Galaa Kattaavai Koun
हेरा रोटी कारने गला कटावै कउनु ॥१८८॥
Who would cut his throat, to have meat with his bread?

~Shri Guru Granth Sahib Ji ang 1374

So, According to Gurbani, my Lord is GOVINDA!~

These revelations put at rest all the antagonistic sentiments; instilling thus a novel, innovative approach. Hari Bhakti is no wonder the language of Sikhism. Such literary endeavors build up bridges and break walls leading to communal harmony resulting in peace and universal brotherhood, with no doubt the core being devotion to HARI (Krishna Counciousness).