Sunday, February 9, 2014
For Vaishnavs visiting Keonjhar, Orissa
Sunday, March 11, 2012
Hari Naam & Guru Granth Sahib
Mohammed was not born a “Muslim” and Christ was not born a Christian. Guru Nanak was born in a Hindu household but did not accept any Hindu ritual even in childhood including the ‘sacred thread’, etc. Guru Nanak tells how he was summoned to God’s court and assigned the duty of spreading Naam and being God’s messenger. The ang (page) with one example of such a verse is 150. Guru Nanak then took this divine message further than any other “Prophet”. He traveled as far as China, Sri Lanka. Russia and Turkey. He may have traveled farther but historical proofs exist for the countries mentioned.
Guru Nanak’s companion, Mardana was indeed a Sikh. The story of how he became a Sikh and the conditions he accepted are also recorded. In fact, when he died, he was cremated by Guru Nanak. If he were Muslim, he would have been buried. Guru Nanak coined the phrase “Sikh” and used it to describe those on the Path of “Gurmat”.
Shri Guru Granth Sahib ji has references to Vedas, Puranas and Smritis. All praises of the Divine by Naams of “Hindu” devatay and avataray, And all philosophy originating from the “Hindu” Bhatts and Bhagats.
Now, Gurbani talks about initiation, received from a guru, this word DHEEKIAA. And although the Holy Names are powerful enough to deliver someone without initiation, Vaishnavism also teaches:
ato gurum pranamyaivam sarva-svam vinivedya ca
grihniyad vaishnavam mantram diksha-purvam vidhanatah
“It is the duty of every human being to surrender to a bona fide spiritual master. Giving him everything — body, mind and intelligence — one must take Vaishnava initiation from him.”
~Hari-bhakti-vilasa 2.10
“vaishnavam mantram diksha”
You are aware that Sikhism HAS a VAISHNAVA MANTRA which has been imparted through DIKSHA?
ਗੁਰਮੁਖਿ ਜਨਮ ਸਕਾਰਥਾ ਗੁਰ ਸਿਖ ਮਿਲਿ ਗੁਰਸਰਣੀ ਆਇਆ।
Guramoukhi Janamu Sakaaradaa Gurasikh Mili Gurasaranee Aaiaa.
गुरमुखि जनमु सकारथा गुरसिख मिलि गुरसरणी आइआ ।
The life of that gurmukh is fortunate whom meeting some Sikh of the Guru has come to the shelter of the Guru.
ਆਦਿ ਪੁਰਖ ਆਦੇਸੁ ਕਰਿ ਸਫਲ ਮੂਰਤਿ ਗੁਰ ਦਰਸਨੁ ਪਾਇਆ।
Aadi Purakh Aadaysu Kari Saphal Moorati Guradarasanu Paaiaa.
आदि पुरख आदेसु करि सफल मूरति गुरदरसनु पाइआ ।
He bows before primeval Purusa (God) and becomes blessed after having the sight of such a Guru.
ਪਰਦਖਣਾ ਡੰਡਉਤ ਕਰਿ ਮਸਤਕੁ ਚਰਣ ਕਮਲ ਗੁਰ ਲਾਇਆ।
Paradakhanaa Dandaout Kari Masataku Charan Kaval Gur Laaiaa.
परदखणा डंडउत करि मसतकु चरण कवल गुर लाइआ ।
After circumambulation he bows on the lotus feet of Guru.
ਸਤਿਗੁਰੁ ਪੁਰਖ ਦਇਆਲ ਹੋਇ ਵਾਹਿਗੁਰੂ ਸਚੁ ਮੰਤ੍ਰ੍ਰੁ ਸੁਣਾਇਆ।
Satiguru Purakh Daiaalu Hoi Vaahiguroo Sachu Mantr Sounaaiaa.
सतिगुरु पुरख दइआलु होइ वाहिगुरू सचु मंत्र सुणाइआ ।
Becoming kind, the Guru recites true mantra Vaheguru for him.
~Vaar 11, Pauri 3, Bhai Gurdas Ji
So we see from Vaaran of Bhai Gurdas ji that a formal process of initiation took place before the dedhari forms of the Guru Sahibaan, (and included charan pahul) and since time of Guru Gobind Singh has been replaced by Amrit Sanchar which is also an initiation. But instead of calling as DIKSHA (which it is) has since Singh Sabha reform to politically distance from Hindu roots, called as the Abrahamic “baptism” which it isn’t. Baptism of Christians is based on Mikvah ceremony of Judaism and neither of which bears any relation whatsoever to initiation of belonging as a chela of a Guru.
Waheguru mantar
ਵਾਹਿਗੁਰੂ ਮੰਤ੍ਰ
ਸਤਿਜੁਗ ਸਤਿਗੁਰ ਵਾਸਦੇਵ ਵਵਾ ਵਿਸਨਾ ਨਾਮੁ ਜਪਾਵੈ।
Satijougi Satigur Vaasadayv Vavaa Visanaa Naamu Japaavai.
सतिजुगि सतिगुर वासदेव ववा विसना नामु जपावै ।
In Satyug, Visnu in the form of Vasudev is said to have incarnated and ‘V’ Of Vahiguru reminds of Visnu.
ਦੁਆਪੁਰਿ ਸਤਿਗੁਰ ਹਰੀ ਕ੍ਰਿਸਨ ਹਾਹਾ ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਪਾਵੈ।
Duaapari Satigur Haree Krisan Haahaa Hari Hari Naamu Japaavai.
दुआपरि सतिगुर हरी क्रिसन हाहा हरि हरि नामु जपावै ।
The true Guru of dvapar is said to be Harikrsna and ‘H’ of Vahiguru reminds of Hari.
ਤ੍ਰੇਤੇ ਸਤਿਗੁਰ ਰਾਮ ਜੀ ਰਾਰਾ ਰਾਮ ਜਪੇ ਸੁਖੁ ਪਾਵੈ।
Taytay Satigur Raam Jee Raaraa Raam Japay Soukhu Paavai.
तेते सतिगुर राम जी रारा राम जपे सुखु पावै ।
In the the treta was Ram and ‘R’ of Vahiguru tells that rembering Ram will produce joy and happiness.
ਕਲਿਜੁਗਿ ਨਾਨਕ ਗੁਰ ਗੋਵਿੰਦ ਗਗਾ ਗੋਵਿੰਦ ਨਾਮੁ ਅਲਾਵੈ*।
Kalijougi Naanak Gur Gobind Gagaa Gobind Naamu Alaavai.
कलिजुगि नानक गुर गोबिंद गगा गोबिंद नामु अलावै ।
In kalijug, Gobind is in the form of Nanak and ‘G’ of Vahiguru gets Govind recited.
ਚਾਰੇ ਜਾਗੇ ਚਹੁ ਜੁਗੀ ਪੰਚਾਇਣ ਵਿਚਿ ਜਾਇ ਸਮਾਵੈ।
Chaaray Jaagay Chahu Jougee Panchaain Vichi Jaai Samaavai.
चारे जागे चहु जुगी पंचाइण विचि जाइ समावै ।
The recitations o f all the four ages subsume in Panchayan i.e. in the soul of the common man.
ਚਾਰੋ ਅਛਰ ਇਕੁ ਕਰਿ ਵਾਹਿਗੁਰੂ ਜਪੁ ਮੰਤ੍ਰ ਜਪਾਵੈ*।
Chaaro Achhar Iku Kari Vaahaguroo Japu Mantr Japaavai.
चारो अछर इकु करि वाहगुरू जपु मंत्र जपावै ।
When joining four letters Vahiguru is remembered,
ਜਹਾਂ ਤੇ ਉਪਜਿਆ ਫਿਰਿ ਤਹਾਂ ਸਮਾਵੈ ॥੪੯॥੧॥
Jahaa Tay Oupajiaa Dhiri Tahaa Samaavai ॥49॥1॥
जहा ते उपजिआ फिरि तहा समावै ॥४९॥१॥
The jiv merges again in its origin.
~Vaar 1, Pauri 49, Bhai Gurdas Ji
So WHY is this a VAISHNAV MANTRA?
Vishnu, Vasudev, Hare Krishna, Govind, Rama are the beej syllables of Vaheguru per the “kinji” of the Adi Guru Granth Sahib, Bhai Gurdas Ji. Take a closer look what it means:
“In Satyug, Visnu in the form of Vasudev is said to have incarnated”
Who is Vishnu? Who is Vasudev?
“The traditional explanation of the name Viṣṇu involves the root viś, meaning “to settle” (cognate with Latin vicus, English -wich “village”), or also (in the Rigveda) “to enter into, to pervade”, glossing the name as “the All-Pervading One”.[citation needed] An early commentator on the Vedas, Yaska, in his Nirukta, defines Vishnu as vishnu vishateh “one who enters everywhere”, and yad vishito bhavati taddjwojopwjepq, “that which is free from fetters and bondages is Vishnu.” http://en.wikipedia.org/wiki/Vishnu
dhātā vidhātā jagatāṁ
vāsudevas tataḥ prabhuḥ
“The Supreme Lord is the creator and regulator of all the worlds (every vāsa, or abode), and thus He is called Vāsudeva.”
~Brahma Purana
sa hovaca. brahma sadhu prishto’smi
sarva shruti rahasyam gopyam tac
chrinu yena kali samsaram tarishyasi.
Lord Brahma replied, “You have asked the most important and relevant question for the benefit of humanity. I will tell you now the most concealed secret of the Vedic literatures, with the help of which everyone can easily cross this most dangerous age of Kali.
bhagavata adi purushasya narayanasya
namoccharana matrena nirdhta kalir bhavati
“Simply by chanting the transcendental names of the original enjoyer and the Supreme Personality of Godhead, Lord Narayana, all the sins will be cleansed in Kali-yuga.”
narada punah papraccha tan nama kim iti.
Narada Muni again asked,“Which are those specific names of the Lord which are most effective in Kali-yuga?”
Purport by Swami Gaurangapada:
This is a very important question for all of us. Everyone should ask this question before taking up the chanting process. Narada Muni is now asking for our benefit about the specific mantra which one should chant to become purified of all sins in Kali-yuga. If one accepts the chanting process after properly understanding the authencity and power of the maha-mantra, then one will never be deviated or cheated and thus one will be assured of all perfection. (Purport ends)
sa hovaca hiranyagarbah
hare krishna hare krishna, krishna krishna hare hare.
hare rama hare rama, rama rama hare hare;
iti shodashakam namnam, kali-kalmasha-nashanam;
natah parataropayah, sarva-vedeshu drishyate.
Lord Brahma replied, “The sixteen words-Hare Krishna, Hare Krishna, Krishna
Krishna, Hare Hare; Hare Rama, Hare Rama, Rama Rama, Hare Hare-are especially meant for completely destroying all the contamination of Kali. To save oneself from the contamination of Kali-yuga, there is no alternative in all the Vedas except the chanting of this sixteen-word mantra.”
So In Vaishnavism based on Puranas, Hare Krishna, Hare Rama is given as the Mahamantra.
Vishnu, Vasudev, Gobind, Rama = Waheguru. VAISHNAV (HINDU) MANTRA!~
Nama Japa = HINDU
Guru-Shishya = HINDU
God which is Niragun and Sargun = HINDU
reincarnation = HINDU
Seva = HINDU
langar based on Prasadam = HINDU
concept of mukti = HINDU
concept of Jiva = HINDU
Jivanmukt = HINDU
narak-Surag = HINDU
Chir and gupt = HINDU
Prahlada = HINDU
Raja Janaka = HINDU
teachings of Dasam duaara = HINDU
tying hairs in topknot/joora = HINDU
God as Gopala, Govinda = HINDU
God incarnating as Das Avtaray = HINDU
Simran from Sanskrit Smarana = HINDU
Mantras = HINDU
Sankirtan = HINDU
Mahamantra = HINDU
ਮਹਾ ਮੰਤ੍ਰੁ ਗੁਰ ਹਿਰਦੈ ਬਸਿਓ ਅਚਰਜ ਨਾਮੁ ਸੁਨਿਓ ਰੀ ॥੩॥
Mehaa Manthra Gur Hiradhai Basiou Acharaj Naam Suniou Ree ||3||
महा मंत्रु गुर हिरदै बसिओ अचरज नामु सुनिओ री ॥३॥
The Guru has implanted the maha mantra, the Great mantra, within my heart, and I have heard the wondrous Naam, the Name of the Lord. ||3||
~Shri Guru Granth Sahib Ji p. 384
Kaur said: “Sikhism has a concept called sewa.”
You really do need to do some study. Seva is a Sanskrit word. It’s meanings are clearly part of Sanatana Dharma.
etad eva hi devā gāyanti —
aho amīṣāḿ kim akāri śobhanaḿ
prasanna eṣāḿ svid uta svayaḿ hariḥ
yair janma labdhaḿ nṛṣu bhāratājire
mukunda-sevaupayikaḿ spṛhā hi naḥ
Since the human form of life is the sublime position for spiritual realization, all the demigods in heaven speak in this way: How wonderful it is for these human beings to have been born in the land of Bhārata-varṣa. They must have executed pious acts of austerity in the past, or the Supreme Personality of Godhead Himself must have been pleased with them. Otherwise, how could they engage in devotional service in so many ways? We demigods can only aspire to achieve human births in Bhārata-varṣa to execute devotional service, but these human beings are already engaged there.
~Śrīmad Bhāgavatam 5.19.21
sevaupayikaḿ – your root of seva, devotional service.
Kaur said: “Other faiths have service, the Christians have soup kitchens and so on, but the concept in Sikhism is unique.”
Your problem is comparative Abrahamic religions. We are discussing Bharatiya faiths. Prasad which is the basis of langar has nothing to do with Christian soup kitchens, because what is given in both prasadam and as langar is blessed by Guru! Empowered by spiritual Presence.
Kaur said: “All offerings that you bring to the gurdwara that are used in the langar and end up in the mouths of the sangat ultimately reach Guru Sahib Ji. This concept is not found in any other faith on”
You are very wrong and should educate to correct yourself. Start by taking the words and concepts from Gurbani and discovering their Sanskrit equivalents. I have answer posted above with links to photos of Vaishnavs sharing prasadam in Mandirs, you will kindly note it is IDENTICAL to what developed later as Langar of Sikhs, reason for relationship? Sikhism is derivative from the Vaishnavism of the Bhagktas and Bhatts whose bani is in Gurbani.
Kaur said: “During his retched life Swami Dayanand started using low level abusive terminology for the Sikh Gurus,”
Arya Samaj is a modern sect. It is not representative of Sanatan Dharma teachings, and I for one do not agree with it. What you mentioned is a political squabble unrelated to philosophy or religion. You say Hinduism is something no one can describe, and then try to describe it as some Swami and some sect politically adversarial to Sikhs in modern-times. And that’s because you are utterly ignorant of the foundational concepts of Hindu Dharma.
kaur said: “It is a myriad of beliefs with a dazzling array of gods and goddesses with devotes of each locked in performing worship to each deity. Some pooja Shiv Ji, Ganash, Hanuman others go for Durga mata or Kali. Some take a different route and worship snakes, rats, elephants or monkeys, each person choosing his or her own route to salvation. Sikhs do not look down on Hindus, they have chosen a route, albeit a long one, but for a Sikh the only true path to the Almighty One God is one of Gurmat, the path laid by Guru Nanak Dev Ji and the nine Guru’s culminating in the miracle of Guru Granth Sahib Ji.”
Oh but modern-day Sikhs do look down on Hindus. This false description is perfect example. Hindu’s worshhip the same god, Gurbani explains this from cover to cover. We all worship the all-pervading Ek Akshara Omkara which vibrates into sansaara from the Primal Nada. The Absolute Parabrahmha has created the material universe of Pakriti consisting of thrai gunas, rajo, tamo, sattvo. The God pervades all the creation, even an elephant and an ant, and demi-gods. but the Devatay and avtaray are only opulances of the Absolute Supreme which is beyond comprehension and without form, undying, beyond birth. Sound familiar? Lord Krsna and Lord Rama are Purna avatars and hence their NAMAS (since no one can jap the Naams of the nirguna) are able to give mukti.
Guru Nanak’s companion, Mardana was indeed a Sikh. The story of how he became a Sikh and the conditions he accepted are also recorded. In fact, when he died, he was cremated by Guru Nanak. If he were Muslim, he would have been buried. Guru Nanak coined the phrase “Sikh” and used it to describe those on the Path of “Gurmat”.
Shri Guru Granth Sahib ji has references to Vedas, Puranas and Smritis. All praises of the Divine by Naams of “Hindu” devatay and avataray, And all philosophy originating from the “Hindu” Bhatts and Bhagats.
Now, Gurbani talks about initiation, received from a guru, this word DHEEKIAA. And although the Holy Names are powerful enough to deliver someone without initiation, Vaishnavism also teaches:
ato gurum pranamyaivam sarva-svam vinivedya ca
grihniyad vaishnavam mantram diksha-purvam vidhanatah
“It is the duty of every human being to surrender to a bona fide spiritual master. Giving him everything — body, mind and intelligence — one must take Vaishnava initiation from him.”
~Hari-bhakti-vilasa 2.10
“vaishnavam mantram diksha”
You are aware that Sikhism HAS a VAISHNAVA MANTRA which has been imparted through DIKSHA?
ਗੁਰਮੁਖਿ ਜਨਮ ਸਕਾਰਥਾ ਗੁਰ ਸਿਖ ਮਿਲਿ ਗੁਰਸਰਣੀ ਆਇਆ।
Guramoukhi Janamu Sakaaradaa Gurasikh Mili Gurasaranee Aaiaa.
गुरमुखि जनमु सकारथा गुरसिख मिलि गुरसरणी आइआ ।
The life of that gurmukh is fortunate whom meeting some Sikh of the Guru has come to the shelter of the Guru.
ਆਦਿ ਪੁਰਖ ਆਦੇਸੁ ਕਰਿ ਸਫਲ ਮੂਰਤਿ ਗੁਰ ਦਰਸਨੁ ਪਾਇਆ।
Aadi Purakh Aadaysu Kari Saphal Moorati Guradarasanu Paaiaa.
आदि पुरख आदेसु करि सफल मूरति गुरदरसनु पाइआ ।
He bows before primeval Purusa (God) and becomes blessed after having the sight of such a Guru.
ਪਰਦਖਣਾ ਡੰਡਉਤ ਕਰਿ ਮਸਤਕੁ ਚਰਣ ਕਮਲ ਗੁਰ ਲਾਇਆ।
Paradakhanaa Dandaout Kari Masataku Charan Kaval Gur Laaiaa.
परदखणा डंडउत करि मसतकु चरण कवल गुर लाइआ ।
After circumambulation he bows on the lotus feet of Guru.
ਸਤਿਗੁਰੁ ਪੁਰਖ ਦਇਆਲ ਹੋਇ ਵਾਹਿਗੁਰੂ ਸਚੁ ਮੰਤ੍ਰ੍ਰੁ ਸੁਣਾਇਆ।
Satiguru Purakh Daiaalu Hoi Vaahiguroo Sachu Mantr Sounaaiaa.
सतिगुरु पुरख दइआलु होइ वाहिगुरू सचु मंत्र सुणाइआ ।
Becoming kind, the Guru recites true mantra Vaheguru for him.
~Vaar 11, Pauri 3, Bhai Gurdas Ji
So we see from Vaaran of Bhai Gurdas ji that a formal process of initiation took place before the dedhari forms of the Guru Sahibaan, (and included charan pahul) and since time of Guru Gobind Singh has been replaced by Amrit Sanchar which is also an initiation. But instead of calling as DIKSHA (which it is) has since Singh Sabha reform to politically distance from Hindu roots, called as the Abrahamic “baptism” which it isn’t. Baptism of Christians is based on Mikvah ceremony of Judaism and neither of which bears any relation whatsoever to initiation of belonging as a chela of a Guru.
Waheguru mantar
ਵਾਹਿਗੁਰੂ ਮੰਤ੍ਰ
ਸਤਿਜੁਗ ਸਤਿਗੁਰ ਵਾਸਦੇਵ ਵਵਾ ਵਿਸਨਾ ਨਾਮੁ ਜਪਾਵੈ।
Satijougi Satigur Vaasadayv Vavaa Visanaa Naamu Japaavai.
सतिजुगि सतिगुर वासदेव ववा विसना नामु जपावै ।
In Satyug, Visnu in the form of Vasudev is said to have incarnated and ‘V’ Of Vahiguru reminds of Visnu.
ਦੁਆਪੁਰਿ ਸਤਿਗੁਰ ਹਰੀ ਕ੍ਰਿਸਨ ਹਾਹਾ ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਪਾਵੈ।
Duaapari Satigur Haree Krisan Haahaa Hari Hari Naamu Japaavai.
दुआपरि सतिगुर हरी क्रिसन हाहा हरि हरि नामु जपावै ।
The true Guru of dvapar is said to be Harikrsna and ‘H’ of Vahiguru reminds of Hari.
ਤ੍ਰੇਤੇ ਸਤਿਗੁਰ ਰਾਮ ਜੀ ਰਾਰਾ ਰਾਮ ਜਪੇ ਸੁਖੁ ਪਾਵੈ।
Taytay Satigur Raam Jee Raaraa Raam Japay Soukhu Paavai.
तेते सतिगुर राम जी रारा राम जपे सुखु पावै ।
In the the treta was Ram and ‘R’ of Vahiguru tells that rembering Ram will produce joy and happiness.
ਕਲਿਜੁਗਿ ਨਾਨਕ ਗੁਰ ਗੋਵਿੰਦ ਗਗਾ ਗੋਵਿੰਦ ਨਾਮੁ ਅਲਾਵੈ*।
Kalijougi Naanak Gur Gobind Gagaa Gobind Naamu Alaavai.
कलिजुगि नानक गुर गोबिंद गगा गोबिंद नामु अलावै ।
In kalijug, Gobind is in the form of Nanak and ‘G’ of Vahiguru gets Govind recited.
ਚਾਰੇ ਜਾਗੇ ਚਹੁ ਜੁਗੀ ਪੰਚਾਇਣ ਵਿਚਿ ਜਾਇ ਸਮਾਵੈ।
Chaaray Jaagay Chahu Jougee Panchaain Vichi Jaai Samaavai.
चारे जागे चहु जुगी पंचाइण विचि जाइ समावै ।
The recitations o f all the four ages subsume in Panchayan i.e. in the soul of the common man.
ਚਾਰੋ ਅਛਰ ਇਕੁ ਕਰਿ ਵਾਹਿਗੁਰੂ ਜਪੁ ਮੰਤ੍ਰ ਜਪਾਵੈ*।
Chaaro Achhar Iku Kari Vaahaguroo Japu Mantr Japaavai.
चारो अछर इकु करि वाहगुरू जपु मंत्र जपावै ।
When joining four letters Vahiguru is remembered,
ਜਹਾਂ ਤੇ ਉਪਜਿਆ ਫਿਰਿ ਤਹਾਂ ਸਮਾਵੈ ॥੪੯॥੧॥
Jahaa Tay Oupajiaa Dhiri Tahaa Samaavai ॥49॥1॥
जहा ते उपजिआ फिरि तहा समावै ॥४९॥१॥
The jiv merges again in its origin.
~Vaar 1, Pauri 49, Bhai Gurdas Ji
So WHY is this a VAISHNAV MANTRA?
Vishnu, Vasudev, Hare Krishna, Govind, Rama are the beej syllables of Vaheguru per the “kinji” of the Adi Guru Granth Sahib, Bhai Gurdas Ji. Take a closer look what it means:
“In Satyug, Visnu in the form of Vasudev is said to have incarnated”
Who is Vishnu? Who is Vasudev?
“The traditional explanation of the name Viṣṇu involves the root viś, meaning “to settle” (cognate with Latin vicus, English -wich “village”), or also (in the Rigveda) “to enter into, to pervade”, glossing the name as “the All-Pervading One”.[citation needed] An early commentator on the Vedas, Yaska, in his Nirukta, defines Vishnu as vishnu vishateh “one who enters everywhere”, and yad vishito bhavati taddjwojopwjepq, “that which is free from fetters and bondages is Vishnu.” http://en.wikipedia.org/wiki/Vishnu
dhātā vidhātā jagatāṁ
vāsudevas tataḥ prabhuḥ
“The Supreme Lord is the creator and regulator of all the worlds (every vāsa, or abode), and thus He is called Vāsudeva.”
~Brahma Purana
sa hovaca. brahma sadhu prishto’smi
sarva shruti rahasyam gopyam tac
chrinu yena kali samsaram tarishyasi.
Lord Brahma replied, “You have asked the most important and relevant question for the benefit of humanity. I will tell you now the most concealed secret of the Vedic literatures, with the help of which everyone can easily cross this most dangerous age of Kali.
bhagavata adi purushasya narayanasya
namoccharana matrena nirdhta kalir bhavati
“Simply by chanting the transcendental names of the original enjoyer and the Supreme Personality of Godhead, Lord Narayana, all the sins will be cleansed in Kali-yuga.”
narada punah papraccha tan nama kim iti.
Narada Muni again asked,“Which are those specific names of the Lord which are most effective in Kali-yuga?”
Purport by Swami Gaurangapada:
This is a very important question for all of us. Everyone should ask this question before taking up the chanting process. Narada Muni is now asking for our benefit about the specific mantra which one should chant to become purified of all sins in Kali-yuga. If one accepts the chanting process after properly understanding the authencity and power of the maha-mantra, then one will never be deviated or cheated and thus one will be assured of all perfection. (Purport ends)
sa hovaca hiranyagarbah
hare krishna hare krishna, krishna krishna hare hare.
hare rama hare rama, rama rama hare hare;
iti shodashakam namnam, kali-kalmasha-nashanam;
natah parataropayah, sarva-vedeshu drishyate.
Lord Brahma replied, “The sixteen words-Hare Krishna, Hare Krishna, Krishna
Krishna, Hare Hare; Hare Rama, Hare Rama, Rama Rama, Hare Hare-are especially meant for completely destroying all the contamination of Kali. To save oneself from the contamination of Kali-yuga, there is no alternative in all the Vedas except the chanting of this sixteen-word mantra.”
So In Vaishnavism based on Puranas, Hare Krishna, Hare Rama is given as the Mahamantra.
Vishnu, Vasudev, Gobind, Rama = Waheguru. VAISHNAV (HINDU) MANTRA!~
Nama Japa = HINDU
Guru-Shishya = HINDU
God which is Niragun and Sargun = HINDU
reincarnation = HINDU
Seva = HINDU
langar based on Prasadam = HINDU
concept of mukti = HINDU
concept of Jiva = HINDU
Jivanmukt = HINDU
narak-Surag = HINDU
Chir and gupt = HINDU
Prahlada = HINDU
Raja Janaka = HINDU
teachings of Dasam duaara = HINDU
tying hairs in topknot/joora = HINDU
God as Gopala, Govinda = HINDU
God incarnating as Das Avtaray = HINDU
Simran from Sanskrit Smarana = HINDU
Mantras = HINDU
Sankirtan = HINDU
Mahamantra = HINDU
ਮਹਾ ਮੰਤ੍ਰੁ ਗੁਰ ਹਿਰਦੈ ਬਸਿਓ ਅਚਰਜ ਨਾਮੁ ਸੁਨਿਓ ਰੀ ॥੩॥
Mehaa Manthra Gur Hiradhai Basiou Acharaj Naam Suniou Ree ||3||
महा मंत्रु गुर हिरदै बसिओ अचरज नामु सुनिओ री ॥३॥
The Guru has implanted the maha mantra, the Great mantra, within my heart, and I have heard the wondrous Naam, the Name of the Lord. ||3||
~Shri Guru Granth Sahib Ji p. 384
Kaur said: “Sikhism has a concept called sewa.”
You really do need to do some study. Seva is a Sanskrit word. It’s meanings are clearly part of Sanatana Dharma.
etad eva hi devā gāyanti —
aho amīṣāḿ kim akāri śobhanaḿ
prasanna eṣāḿ svid uta svayaḿ hariḥ
yair janma labdhaḿ nṛṣu bhāratājire
mukunda-sevaupayikaḿ spṛhā hi naḥ
Since the human form of life is the sublime position for spiritual realization, all the demigods in heaven speak in this way: How wonderful it is for these human beings to have been born in the land of Bhārata-varṣa. They must have executed pious acts of austerity in the past, or the Supreme Personality of Godhead Himself must have been pleased with them. Otherwise, how could they engage in devotional service in so many ways? We demigods can only aspire to achieve human births in Bhārata-varṣa to execute devotional service, but these human beings are already engaged there.
~Śrīmad Bhāgavatam 5.19.21
sevaupayikaḿ – your root of seva, devotional service.
Kaur said: “Other faiths have service, the Christians have soup kitchens and so on, but the concept in Sikhism is unique.”
Your problem is comparative Abrahamic religions. We are discussing Bharatiya faiths. Prasad which is the basis of langar has nothing to do with Christian soup kitchens, because what is given in both prasadam and as langar is blessed by Guru! Empowered by spiritual Presence.
Kaur said: “All offerings that you bring to the gurdwara that are used in the langar and end up in the mouths of the sangat ultimately reach Guru Sahib Ji. This concept is not found in any other faith on”
You are very wrong and should educate to correct yourself. Start by taking the words and concepts from Gurbani and discovering their Sanskrit equivalents. I have answer posted above with links to photos of Vaishnavs sharing prasadam in Mandirs, you will kindly note it is IDENTICAL to what developed later as Langar of Sikhs, reason for relationship? Sikhism is derivative from the Vaishnavism of the Bhagktas and Bhatts whose bani is in Gurbani.
Kaur said: “During his retched life Swami Dayanand started using low level abusive terminology for the Sikh Gurus,”
Arya Samaj is a modern sect. It is not representative of Sanatan Dharma teachings, and I for one do not agree with it. What you mentioned is a political squabble unrelated to philosophy or religion. You say Hinduism is something no one can describe, and then try to describe it as some Swami and some sect politically adversarial to Sikhs in modern-times. And that’s because you are utterly ignorant of the foundational concepts of Hindu Dharma.
kaur said: “It is a myriad of beliefs with a dazzling array of gods and goddesses with devotes of each locked in performing worship to each deity. Some pooja Shiv Ji, Ganash, Hanuman others go for Durga mata or Kali. Some take a different route and worship snakes, rats, elephants or monkeys, each person choosing his or her own route to salvation. Sikhs do not look down on Hindus, they have chosen a route, albeit a long one, but for a Sikh the only true path to the Almighty One God is one of Gurmat, the path laid by Guru Nanak Dev Ji and the nine Guru’s culminating in the miracle of Guru Granth Sahib Ji.”
Oh but modern-day Sikhs do look down on Hindus. This false description is perfect example. Hindu’s worshhip the same god, Gurbani explains this from cover to cover. We all worship the all-pervading Ek Akshara Omkara which vibrates into sansaara from the Primal Nada. The Absolute Parabrahmha has created the material universe of Pakriti consisting of thrai gunas, rajo, tamo, sattvo. The God pervades all the creation, even an elephant and an ant, and demi-gods. but the Devatay and avtaray are only opulances of the Absolute Supreme which is beyond comprehension and without form, undying, beyond birth. Sound familiar? Lord Krsna and Lord Rama are Purna avatars and hence their NAMAS (since no one can jap the Naams of the nirguna) are able to give mukti.
Guru Nank & Chaitanya Mahabrabhu
In a paper entitled Guru Nanak in Oriya Sources, author Raghubir Singh Tak describes an Oriyan palm leaf manuscript preserved in the Jagannath Temple Museum, which documents the point in history when Lord Caitanya Mahaprabhu and Guru Nanak were visiting the holy dhama at Puri Jagannath at the same time, along with other associates. Raghubir Singh Tak, formerly a Professor in the Department of Guru Nanak Studies, GNDU, describes the manuscript:
"There is an entrenched tradition in Sikh religion that Guru Nanak during his sojourns visited Jagan Nath Puri and recited Arti- ‘Gagan main thai ravi chand deepak bane..: enshrined in Sri Guru Granth Sahib (pp. 13, 363) . In this paper, I shall try to present some rare and valuable Oriya Source material hitherto not very much known but significant for Guru Nanak’s visit to Jagan Nath Puri in particular and Orissa in general.
Bhakta Panchak (Five Saints):
It is the title of a Palmleaf Oriya manuscript (No. 143), preserved in the Jagannath Temple Museum, Jagannath Puri. According to Sri Sada Shiv Rath Sharma, the Curator of the Museum, the author of the manuscript was Jasobant Das of Sisu Math, Puri. He is said to have been a contemporary of Raja Pratap Rudra Deo, who reigned over Orissa from 1504 to 1534 A.D.
The manuscript. written (engraved) in Oriya script, contains description of the five saints: Chaitanya Mahaprabhu, Jagan Nath Das, Achuta Nand Das, Nanak Acharya and Sisuant Das. The size of the palmleaf is just that of a foot rule. Each page of the palmleaf manuscript contains five verse lines. The manuscript was copied by Sri Madhu Sudan Das in 1807 A.D. from an old manuscript. The opening lines of manuscript on page 14, dealing with Guru Nanak, are as under:
"I shall tell the life account of bhakta. In the north, there was a Guru named Nanak, whose miraculous life account I will propound that will fascinate the heart of bhaktas. The theme of the portion dealing with Guru Nanak’s visit read out by Sri Sada Shiv Rath Sharma is as under:
During the 13th year of the reign of Raja Pratap Rudra Deo of Puri, on Bhadon Shukla Ekadashi sal 924 (Oriya year), Guru Nanak along with Mardana and fourteen other sanyasis arrived in the morning at Puri to visit Jagan Nath temple. From Guru Nanak’s dress (detailed in the manuscript) he was mistook for a khaleefa (Caliph) and was not permitted to enter the premises of the temple. One of the sanyasis explained that Guru Nanak was the same person who had shown/kautak (miracles) at Kaliaboda (Cuttack). Guru Nanak, along with the sanyasis, went near the seashore and started reciting bhajans (devotional songs), as per his wont.
The king of Puri in his dream saw Lord Jagan Nath telling him not to perform any rituals and ceremonies in the temple (of Lord Jagan Nath) when He (Lord Jagan Nath) goes (in the morning and evening) to hear /katha, bhajan (devotional service) of a saint (Guru Nanak) on Swarga Dwar near Pitri Stambh. On enquiry, it was found that there had been some disruptions in the daily performance of rituals in the temple. The king went to pay homage to Guru Nanak and saw, to his great surprise, that Lord Jagan Nath, Balram and Subhadra were standing there, while bhajans were being recited. The king tendered his apology to Guru Nanak, presented him clothes and ornaments and took him to the temple of Lord Jagan Nath in a royal procession along with a band.
After visiting the temple, Guru Nanak sat near a banyan tree just opposite the temple, where now stands Mangu Math. Guru Nanak, while delivering his sermon, raised his palm vertically and the king saw the image of Lord Jagan Nath on the palm (the flags of Mangu Math and Bauli Math still bear the insignia of a white palm on their red flags). Guru Nanak was given a royal send off when after a stay for 24 days, he left Puri along with the sanyasis. The king of Puri and other persons accompanied him (Guru Nanak) to Chandi Nala (a place at a distance of about 23 Miles from Puri) on Jagannath road and bade him an impressive farewell.
Sri Chaitanya Bhagwata
It is an Oriya manuscript written by Sri Ishwar Das. It was donated by Prachi Samiti, Cuttack to Utkal University, Bhubaneshwar. The manuscript was edited by Rai Bahadur Arthabaltaba Mohanty and published by the University in 1953. The author does not provide any date of his work. However, Prabhat Kumar Mukhopadhaya deems it as a work of sixteenth century, whereas Bimanbehari Majumdar is of the opinion that the work is of eighteenth century.
Sri Chaitanya Bhagwata is a detailed biographical account of Sri Chaitanya (1485-1533 A.D.) but no incident of his life is dated; The book contains as many as five references to Guru Nanak on pages 268, 279-80, 382-83, 405-9 and 429."
Guru Nanak's meeting with Sri Chaitanya Mahaprabu
There is an excellent narration of Lord Caitanya's meeting with Guru Nanak at Puri Jagannatha, delivered by H.H. Srila Bhakti Sravan Tirtha Goswami of Gaudiya Matha. He writes:
"A contemporary of Mahaprabhu, Guru Nanak was older to Mahaprabhu by 16 years. He departed five years after the disappearance of Chaitanya Mahaprabhu. Nanak sought a religious path that avoided the formal structures of both Islam and Hinduism. However, in the Guru Granth Sahib, there are frequent references to Har Krishen, Gobind, Gopal and Ram.
Thus most of the names for God in Gurbani come directly from Vaishnava bhakti school. Clearly, Nanak dev ji believed in a God that was both formless and full of form. Nirgun as well as Sagun. One does not negate the other. Both coexist at the same time, resonating with Sri Chaitanya’s philosophy of ‘Achintya Bhed Abhed’ (inconceivable unity in duality).
In 1506 Nanak visited seven regions across India. He lived for 71 years and within his life time he is believed to have spent 25 years travelling all over the country from Himalaya to Cape Comorin.
He also visited Mecca and Madina, Turkey and China. It has been estimated that he had walked about 50,000 miles on foot with wooden sandals. He also converted Raja Seonath, the king of Ceylon to his own religion. Before proceeding towards Ceylon he visited Orissa.
Legend says that Guru Nanak arrived at Puri with his disciple 'Mardana' a Muslim follower. When Guru Nanak reached Puri beach in the evening near the present Swargadwar, he sat down in meditation.
Mardana was hungry but as he was a Muslim he was not allowed to enter the Jagannath temple for Mahaprasad. So the disciple blamed Nanak for selecting such a place where they had to face starvation.
Suddenly at that time somebody appeared and offered food and drink in golden utensils. In the early hours of morning however there was a commotion in the Jagannath temple because the gold utensils of the Lord were missing.
The news was conveyed to the Maharaja of Puri. Guru Nanak appeared to the Raja in his dream that night. So when the Raja heard about the theft, he smiled and marched towards sea-beach in a procession to welcome the saint.
The Raja found the saint in meditation and the gold utensils were lying close by. Then the king and his party gave a hearty reception to the saint who had come to Puri to pay his homage to Lord Jagannath.
Nanak was invited to visit the temple at the time of Arati in the evening. When the arati started, Guru Nanak stood silent, not participating. Later when asked why, he said, this was not homage enough to the glory and wonder of the Lord of the Universe, to whom Nature paid a far more sublime tribute. In reply, he sang verses which remain immortal for their exquisite mystic poetry:
“In the salver of the sky The Sun and Moon shine like lamps,
The galaxy of stars are scattered like pearls;
The chandan-scented winds waft as Thine incense,
The forests are Thy flowers.
(Thus) is Thy arati performed,
O, Thou Destroyer of fear!”
Once when his disciples were thirsty but had no water to drink, he requested them to dig a hole in the sandy surface of sea-beach and to their surprise sweet water came out. A well was constructed around this hole. Near that well a Gurudwara called Bauli Saheb came into existence. This is now called 'Baulimath'. This is a sacred place of pilgrimage for the Sikhs.
Chaitanya Mahaprabhu and Guru Nanak both met at Puri and spent some time there. This incident is recorded in Chaitanya Bhagbat of Iswar Das written in Oriya in 17th Century.
The author, Ishvar Das, was one of Mahaprabhu’s close associates in Puri, and the only biographer to mention the event, perhaps because the meeting was brief and only the eyewitness devotees of Puri knew about it.
Ishvar Das writes: (Ishvar Das’s Chaitanya Bhagavat, Adhyaya 61).
Srinibasaye Viswambhara
Kirtan madyare vihar
Nanak Saranga ye dui
Rupa Sanatana duibhai
Jagai Madhai ekatra
Kirtan Karanti Nritya
“In the congregational singing led by Shri Chaitanya in Nagar Purushottama (Puri dham), Nanak and Saranga (another name for Mardana who played the sarangi), the two bothers Rupa and Sanatana along with Jagai and Madhai also joined in. Gopal Guru, for whom Guru Nanak had deep affection, was there as well, along with Nityananda Prabhu, who was considered an incarnation of Balarama. They all relished the kirtan at Jagannath Puri.”
(Ishvar Das’s Chaitanya Bhagavat Adhyaya 64).
A popular legend is told of how Guru Nanak was entering the temple of Lord Jagannath, he met Sri Chaitanya Mahaprabhu who was coming out. Both offered pranams to each other. Then Nanak turned and started to leave the temple. Mahaprabhu asked him why he was not going inside to have darshan. Guru Nanak replied ‘I have already seen the Lord’.
According to Padmabhushan Dr. Durgadas Basu, a National Research Professor, Guru Nanak was given mantra diksha by non other than Prabhu Nityananda while the latter was traveling through Bangladesh (Bengal). That Sri Nanak was a ‘mantra shishya’ of Nityananda Prabhu has been written down in his autobiography and the last chapter of the Guru Grantha Sahib, while elaborating the greatness and glory of the holy ‘Naam’.
In the Granth Sahib, it is written:
“Swasi grasi harinam samali
Simar bus vishwambhar ak”
"In order to attain salvation, one must chant the holy name of Ram, Hari or Vishwambhar."
Guru Nank & Chaitanya Mahabrabhu
In a paper entitled Guru Nanak in Oriya Sources, author Raghubir Singh Tak describes an Oriyan palm leaf manuscript preserved in the Jagannath Temple Museum, which documents the point in history when Lord Caitanya Mahaprabhu and Guru Nanak were visiting the holy dhama at Puri Jagannath at the same time, along with other associates. Raghubir Singh Tak, formerly a Professor in the Department of Guru Nanak Studies, GNDU, describes the manuscript:
"There is an entrenched tradition in Sikh religion that Guru Nanak during his sojourns visited Jagan Nath Puri and recited Arti- ‘Gagan main thai ravi chand deepak bane..: enshrined in Sri Guru Granth Sahib (pp. 13, 363) . In this paper, I shall try to present some rare and valuable Oriya Source material hitherto not very much known but significant for Guru Nanak’s visit to Jagan Nath Puri in particular and Orissa in general.
Bhakta Panchak (Five Saints):
It is the title of a Palmleaf Oriya manuscript (No. 143), preserved in the Jagannath Temple Museum, Jagannath Puri. According to Sri Sada Shiv Rath Sharma, the Curator of the Museum, the author of the manuscript was Jasobant Das of Sisu Math, Puri. He is said to have been a contemporary of Raja Pratap Rudra Deo, who reigned over Orissa from 1504 to 1534 A.D.
The manuscript. written (engraved) in Oriya script, contains description of the five saints: Chaitanya Mahaprabhu, Jagan Nath Das, Achuta Nand Das, Nanak Acharya and Sisuant Das. The size of the palmleaf is just that of a foot rule. Each page of the palmleaf manuscript contains five verse lines. The manuscript was copied by Sri Madhu Sudan Das in 1807 A.D. from an old manuscript. The opening lines of manuscript on page 14, dealing with Guru Nanak, are as under:
"I shall tell the life account of bhakta. In the north, there was a Guru named Nanak, whose miraculous life account I will propound that will fascinate the heart of bhaktas. The theme of the portion dealing with Guru Nanak’s visit read out by Sri Sada Shiv Rath Sharma is as under:
During the 13th year of the reign of Raja Pratap Rudra Deo of Puri, on Bhadon Shukla Ekadashi sal 924 (Oriya year), Guru Nanak along with Mardana and fourteen other sanyasis arrived in the morning at Puri to visit Jagan Nath temple. From Guru Nanak’s dress (detailed in the manuscript) he was mistook for a khaleefa (Caliph) and was not permitted to enter the premises of the temple. One of the sanyasis explained that Guru Nanak was the same person who had shown/kautak (miracles) at Kaliaboda (Cuttack). Guru Nanak, along with the sanyasis, went near the seashore and started reciting bhajans (devotional songs), as per his wont.
The king of Puri in his dream saw Lord Jagan Nath telling him not to perform any rituals and ceremonies in the temple (of Lord Jagan Nath) when He (Lord Jagan Nath) goes (in the morning and evening) to hear /katha, bhajan (devotional service) of a saint (Guru Nanak) on Swarga Dwar near Pitri Stambh. On enquiry, it was found that there had been some disruptions in the daily performance of rituals in the temple. The king went to pay homage to Guru Nanak and saw, to his great surprise, that Lord Jagan Nath, Balram and Subhadra were standing there, while bhajans were being recited. The king tendered his apology to Guru Nanak, presented him clothes and ornaments and took him to the temple of Lord Jagan Nath in a royal procession along with a band.
After visiting the temple, Guru Nanak sat near a banyan tree just opposite the temple, where now stands Mangu Math. Guru Nanak, while delivering his sermon, raised his palm vertically and the king saw the image of Lord Jagan Nath on the palm (the flags of Mangu Math and Bauli Math still bear the insignia of a white palm on their red flags). Guru Nanak was given a royal send off when after a stay for 24 days, he left Puri along with the sanyasis. The king of Puri and other persons accompanied him (Guru Nanak) to Chandi Nala (a place at a distance of about 23 Miles from Puri) on Jagannath road and bade him an impressive farewell.
Sri Chaitanya Bhagwata
It is an Oriya manuscript written by Sri Ishwar Das. It was donated by Prachi Samiti, Cuttack to Utkal University, Bhubaneshwar. The manuscript was edited by Rai Bahadur Arthabaltaba Mohanty and published by the University in 1953. The author does not provide any date of his work. However, Prabhat Kumar Mukhopadhaya deems it as a work of sixteenth century, whereas Bimanbehari Majumdar is of the opinion that the work is of eighteenth century.
Sri Chaitanya Bhagwata is a detailed biographical account of Sri Chaitanya (1485-1533 A.D.) but no incident of his life is dated; The book contains as many as five references to Guru Nanak on pages 268, 279-80, 382-83, 405-9 and 429."
Guru Nanak's meeting with Sri Chaitanya Mahaprabu
There is an excellent narration of Lord Caitanya's meeting with Guru Nanak at Puri Jagannatha, delivered by H.H. Srila Bhakti Sravan Tirtha Goswami of Gaudiya Matha. He writes:
"A contemporary of Mahaprabhu, Guru Nanak was older to Mahaprabhu by 16 years. He departed five years after the disappearance of Chaitanya Mahaprabhu. Nanak sought a religious path that avoided the formal structures of both Islam and Hinduism. However, in the Guru Granth Sahib, there are frequent references to Har Krishen, Gobind, Gopal and Ram.
Thus most of the names for God in Gurbani come directly from Vaishnava bhakti school. Clearly, Nanak dev ji believed in a God that was both formless and full of form. Nirgun as well as Sagun. One does not negate the other. Both coexist at the same time, resonating with Sri Chaitanya’s philosophy of ‘Achintya Bhed Abhed’ (inconceivable unity in duality).
In 1506 Nanak visited seven regions across India. He lived for 71 years and within his life time he is believed to have spent 25 years travelling all over the country from Himalaya to Cape Comorin.
He also visited Mecca and Madina, Turkey and China. It has been estimated that he had walked about 50,000 miles on foot with wooden sandals. He also converted Raja Seonath, the king of Ceylon to his own religion. Before proceeding towards Ceylon he visited Orissa.
Legend says that Guru Nanak arrived at Puri with his disciple 'Mardana' a Muslim follower. When Guru Nanak reached Puri beach in the evening near the present Swargadwar, he sat down in meditation.
Mardana was hungry but as he was a Muslim he was not allowed to enter the Jagannath temple for Mahaprasad. So the disciple blamed Nanak for selecting such a place where they had to face starvation.
Suddenly at that time somebody appeared and offered food and drink in golden utensils. In the early hours of morning however there was a commotion in the Jagannath temple because the gold utensils of the Lord were missing.
The news was conveyed to the Maharaja of Puri. Guru Nanak appeared to the Raja in his dream that night. So when the Raja heard about the theft, he smiled and marched towards sea-beach in a procession to welcome the saint.
The Raja found the saint in meditation and the gold utensils were lying close by. Then the king and his party gave a hearty reception to the saint who had come to Puri to pay his homage to Lord Jagannath.
Nanak was invited to visit the temple at the time of Arati in the evening. When the arati started, Guru Nanak stood silent, not participating. Later when asked why, he said, this was not homage enough to the glory and wonder of the Lord of the Universe, to whom Nature paid a far more sublime tribute. In reply, he sang verses which remain immortal for their exquisite mystic poetry:
“In the salver of the sky The Sun and Moon shine like lamps,
The galaxy of stars are scattered like pearls;
The chandan-scented winds waft as Thine incense,
The forests are Thy flowers.
(Thus) is Thy arati performed,
O, Thou Destroyer of fear!”
Once when his disciples were thirsty but had no water to drink, he requested them to dig a hole in the sandy surface of sea-beach and to their surprise sweet water came out. A well was constructed around this hole. Near that well a Gurudwara called Bauli Saheb came into existence. This is now called 'Baulimath'. This is a sacred place of pilgrimage for the Sikhs.
Chaitanya Mahaprabhu and Guru Nanak both met at Puri and spent some time there. This incident is recorded in Chaitanya Bhagbat of Iswar Das written in Oriya in 17th Century.
The author, Ishvar Das, was one of Mahaprabhu’s close associates in Puri, and the only biographer to mention the event, perhaps because the meeting was brief and only the eyewitness devotees of Puri knew about it.
Ishvar Das writes: (Ishvar Das’s Chaitanya Bhagavat, Adhyaya 61).
Srinibasaye Viswambhara
Kirtan madyare vihar
Nanak Saranga ye dui
Rupa Sanatana duibhai
Jagai Madhai ekatra
Kirtan Karanti Nritya
“In the congregational singing led by Shri Chaitanya in Nagar Purushottama (Puri dham), Nanak and Saranga (another name for Mardana who played the sarangi), the two bothers Rupa and Sanatana along with Jagai and Madhai also joined in. Gopal Guru, for whom Guru Nanak had deep affection, was there as well, along with Nityananda Prabhu, who was considered an incarnation of Balarama. They all relished the kirtan at Jagannath Puri.”
(Ishvar Das’s Chaitanya Bhagavat Adhyaya 64).
A popular legend is told of how Guru Nanak was entering the temple of Lord Jagannath, he met Sri Chaitanya Mahaprabhu who was coming out. Both offered pranams to each other. Then Nanak turned and started to leave the temple. Mahaprabhu asked him why he was not going inside to have darshan. Guru Nanak replied ‘I have already seen the Lord’.
According to Padmabhushan Dr. Durgadas Basu, a National Research Professor, Guru Nanak was given mantra diksha by non other than Prabhu Nityananda while the latter was traveling through Bangladesh (Bengal). That Sri Nanak was a ‘mantra shishya’ of Nityananda Prabhu has been written down in his autobiography and the last chapter of the Guru Grantha Sahib, while elaborating the greatness and glory of the holy ‘Naam’.
In the Granth Sahib, it is written:
“Swasi grasi harinam samali
Simar bus vishwambhar ak”
"In order to attain salvation, one must chant the holy name of Ram, Hari or Vishwambhar."
"There is an entrenched tradition in Sikh religion that Guru Nanak during his sojourns visited Jagan Nath Puri and recited Arti- ‘Gagan main thai ravi chand deepak bane..: enshrined in Sri Guru Granth Sahib (pp. 13, 363) . In this paper, I shall try to present some rare and valuable Oriya Source material hitherto not very much known but significant for Guru Nanak’s visit to Jagan Nath Puri in particular and Orissa in general.
Bhakta Panchak (Five Saints):
It is the title of a Palmleaf Oriya manuscript (No. 143), preserved in the Jagannath Temple Museum, Jagannath Puri. According to Sri Sada Shiv Rath Sharma, the Curator of the Museum, the author of the manuscript was Jasobant Das of Sisu Math, Puri. He is said to have been a contemporary of Raja Pratap Rudra Deo, who reigned over Orissa from 1504 to 1534 A.D.
The manuscript. written (engraved) in Oriya script, contains description of the five saints: Chaitanya Mahaprabhu, Jagan Nath Das, Achuta Nand Das, Nanak Acharya and Sisuant Das. The size of the palmleaf is just that of a foot rule. Each page of the palmleaf manuscript contains five verse lines. The manuscript was copied by Sri Madhu Sudan Das in 1807 A.D. from an old manuscript. The opening lines of manuscript on page 14, dealing with Guru Nanak, are as under:
"I shall tell the life account of bhakta. In the north, there was a Guru named Nanak, whose miraculous life account I will propound that will fascinate the heart of bhaktas. The theme of the portion dealing with Guru Nanak’s visit read out by Sri Sada Shiv Rath Sharma is as under:
During the 13th year of the reign of Raja Pratap Rudra Deo of Puri, on Bhadon Shukla Ekadashi sal 924 (Oriya year), Guru Nanak along with Mardana and fourteen other sanyasis arrived in the morning at Puri to visit Jagan Nath temple. From Guru Nanak’s dress (detailed in the manuscript) he was mistook for a khaleefa (Caliph) and was not permitted to enter the premises of the temple. One of the sanyasis explained that Guru Nanak was the same person who had shown/kautak (miracles) at Kaliaboda (Cuttack). Guru Nanak, along with the sanyasis, went near the seashore and started reciting bhajans (devotional songs), as per his wont.
The king of Puri in his dream saw Lord Jagan Nath telling him not to perform any rituals and ceremonies in the temple (of Lord Jagan Nath) when He (Lord Jagan Nath) goes (in the morning and evening) to hear /katha, bhajan (devotional service) of a saint (Guru Nanak) on Swarga Dwar near Pitri Stambh. On enquiry, it was found that there had been some disruptions in the daily performance of rituals in the temple. The king went to pay homage to Guru Nanak and saw, to his great surprise, that Lord Jagan Nath, Balram and Subhadra were standing there, while bhajans were being recited. The king tendered his apology to Guru Nanak, presented him clothes and ornaments and took him to the temple of Lord Jagan Nath in a royal procession along with a band.
After visiting the temple, Guru Nanak sat near a banyan tree just opposite the temple, where now stands Mangu Math. Guru Nanak, while delivering his sermon, raised his palm vertically and the king saw the image of Lord Jagan Nath on the palm (the flags of Mangu Math and Bauli Math still bear the insignia of a white palm on their red flags). Guru Nanak was given a royal send off when after a stay for 24 days, he left Puri along with the sanyasis. The king of Puri and other persons accompanied him (Guru Nanak) to Chandi Nala (a place at a distance of about 23 Miles from Puri) on Jagannath road and bade him an impressive farewell.
Sri Chaitanya Bhagwata
It is an Oriya manuscript written by Sri Ishwar Das. It was donated by Prachi Samiti, Cuttack to Utkal University, Bhubaneshwar. The manuscript was edited by Rai Bahadur Arthabaltaba Mohanty and published by the University in 1953. The author does not provide any date of his work. However, Prabhat Kumar Mukhopadhaya deems it as a work of sixteenth century, whereas Bimanbehari Majumdar is of the opinion that the work is of eighteenth century.
Sri Chaitanya Bhagwata is a detailed biographical account of Sri Chaitanya (1485-1533 A.D.) but no incident of his life is dated; The book contains as many as five references to Guru Nanak on pages 268, 279-80, 382-83, 405-9 and 429."
Guru Nanak's meeting with Sri Chaitanya Mahaprabu
There is an excellent narration of Lord Caitanya's meeting with Guru Nanak at Puri Jagannatha, delivered by H.H. Srila Bhakti Sravan Tirtha Goswami of Gaudiya Matha. He writes:
"A contemporary of Mahaprabhu, Guru Nanak was older to Mahaprabhu by 16 years. He departed five years after the disappearance of Chaitanya Mahaprabhu. Nanak sought a religious path that avoided the formal structures of both Islam and Hinduism. However, in the Guru Granth Sahib, there are frequent references to Har Krishen, Gobind, Gopal and Ram.
Thus most of the names for God in Gurbani come directly from Vaishnava bhakti school. Clearly, Nanak dev ji believed in a God that was both formless and full of form. Nirgun as well as Sagun. One does not negate the other. Both coexist at the same time, resonating with Sri Chaitanya’s philosophy of ‘Achintya Bhed Abhed’ (inconceivable unity in duality).
In 1506 Nanak visited seven regions across India. He lived for 71 years and within his life time he is believed to have spent 25 years travelling all over the country from Himalaya to Cape Comorin.
He also visited Mecca and Madina, Turkey and China. It has been estimated that he had walked about 50,000 miles on foot with wooden sandals. He also converted Raja Seonath, the king of Ceylon to his own religion. Before proceeding towards Ceylon he visited Orissa.
Legend says that Guru Nanak arrived at Puri with his disciple 'Mardana' a Muslim follower. When Guru Nanak reached Puri beach in the evening near the present Swargadwar, he sat down in meditation.
Mardana was hungry but as he was a Muslim he was not allowed to enter the Jagannath temple for Mahaprasad. So the disciple blamed Nanak for selecting such a place where they had to face starvation.
Suddenly at that time somebody appeared and offered food and drink in golden utensils. In the early hours of morning however there was a commotion in the Jagannath temple because the gold utensils of the Lord were missing.
The news was conveyed to the Maharaja of Puri. Guru Nanak appeared to the Raja in his dream that night. So when the Raja heard about the theft, he smiled and marched towards sea-beach in a procession to welcome the saint.
The Raja found the saint in meditation and the gold utensils were lying close by. Then the king and his party gave a hearty reception to the saint who had come to Puri to pay his homage to Lord Jagannath.
Nanak was invited to visit the temple at the time of Arati in the evening. When the arati started, Guru Nanak stood silent, not participating. Later when asked why, he said, this was not homage enough to the glory and wonder of the Lord of the Universe, to whom Nature paid a far more sublime tribute. In reply, he sang verses which remain immortal for their exquisite mystic poetry:
“In the salver of the sky The Sun and Moon shine like lamps,
The galaxy of stars are scattered like pearls;
The chandan-scented winds waft as Thine incense,
The forests are Thy flowers.
(Thus) is Thy arati performed,
O, Thou Destroyer of fear!”
Once when his disciples were thirsty but had no water to drink, he requested them to dig a hole in the sandy surface of sea-beach and to their surprise sweet water came out. A well was constructed around this hole. Near that well a Gurudwara called Bauli Saheb came into existence. This is now called 'Baulimath'. This is a sacred place of pilgrimage for the Sikhs.
Chaitanya Mahaprabhu and Guru Nanak both met at Puri and spent some time there. This incident is recorded in Chaitanya Bhagbat of Iswar Das written in Oriya in 17th Century.
The author, Ishvar Das, was one of Mahaprabhu’s close associates in Puri, and the only biographer to mention the event, perhaps because the meeting was brief and only the eyewitness devotees of Puri knew about it.
Ishvar Das writes: (Ishvar Das’s Chaitanya Bhagavat, Adhyaya 61).
Srinibasaye Viswambhara
Kirtan madyare vihar
Nanak Saranga ye dui
Rupa Sanatana duibhai
Jagai Madhai ekatra
Kirtan Karanti Nritya
“In the congregational singing led by Shri Chaitanya in Nagar Purushottama (Puri dham), Nanak and Saranga (another name for Mardana who played the sarangi), the two bothers Rupa and Sanatana along with Jagai and Madhai also joined in. Gopal Guru, for whom Guru Nanak had deep affection, was there as well, along with Nityananda Prabhu, who was considered an incarnation of Balarama. They all relished the kirtan at Jagannath Puri.”
(Ishvar Das’s Chaitanya Bhagavat Adhyaya 64).
A popular legend is told of how Guru Nanak was entering the temple of Lord Jagannath, he met Sri Chaitanya Mahaprabhu who was coming out. Both offered pranams to each other. Then Nanak turned and started to leave the temple. Mahaprabhu asked him why he was not going inside to have darshan. Guru Nanak replied ‘I have already seen the Lord’.
According to Padmabhushan Dr. Durgadas Basu, a National Research Professor, Guru Nanak was given mantra diksha by non other than Prabhu Nityananda while the latter was traveling through Bangladesh (Bengal). That Sri Nanak was a ‘mantra shishya’ of Nityananda Prabhu has been written down in his autobiography and the last chapter of the Guru Grantha Sahib, while elaborating the greatness and glory of the holy ‘Naam’.
In the Granth Sahib, it is written:
“Swasi grasi harinam samali
Simar bus vishwambhar ak”
"In order to attain salvation, one must chant the holy name of Ram, Hari or Vishwambhar."
Wednesday, May 20, 2009
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