GURMANTRA, Punjabi Gurmantar, is that esoteric formula or term significant of the Supreme Being or the deity which the master or teacher confides to the neophyte to meditate on when initiating them into spiritual discipline. The concept of mantra goes back to the pre-Vedic non-Aryan tradition and to the primitive cults of magic, animism, and totemism. It has since been a continuing element, one way or another, in the religious traditions of the world, and traces of it pervade to this day among the most modern of them. The occultist and the tantrist believe that mantras have power over the deity and can make it confer the desired boon or favor.
According to the Brahmanical tradition, the universe is under the power of the gods, the gods are under the power of the mantras, and the mantras are under the power of the Brahmans. The mantras have power over the gods or forces of Nature, but the Absolute Reality or the Supreme Being is excluded here. The mantras of the occultist comprised words which, in most cases, were merely weird sounds or perversions of meaningful words. The repetition, ceaseless repetition in the prescribed manner, of these was believed to prove efficacious in producing the desired result. Mantras also began to be culled from scriptural texts and were used for the purpose of propitiating the gods.
Similarly, certain mystic words from Scriptures were chosen to be meditated upon to win release or liberation. Om is the highest mantra in the Hindu system. With the initiation ceremonies of different creeds, the concept of the gurmantra developed. In Hinduism, Brahmans were the teachers. Their gurmantras—mantras imparted by gurus or teachers—were neither uncommon nor secret. The usual forms were Hari, Har, Rama, Hare Krishna, etc.
Sohang (“That I am”) and Ahang (“I am That”) are the mystic gurmantras of the Vedantists. What makes a gurmantra meaningful is that it is whispered into the ear of the disciple by the guru. The disciple repeats the gurmantra as instructed to realize the Supreme. Whereas the mantras of the tantrists aim at gaining worldly advantages, the gurmantra is meant to lead one to the ultimate objective of liberation. In Sikhism, the gurmantra is neither variable nor confidential. It is not whispered into the ear of the disciple but openly pronounced.
The word Vahiguru has been the gurmantra for the Sikhs from the very beginning; Vahiguru is the name by which the Supreme Being is known in the Sikh tradition. Bhai Gurdas (1551–1636) makes the statement: “Vahiguru is the gurmantra; by repeating it thou hast thy ego erased” (Varan XIII.2). In the Guru Granth Sahib, the gurmantra to be practiced is referred to as nam, i.e., the Divine Name. Absorption in nam, i.e., constant remembrance of God’s Name, is repeatedly recommended. “All gains, spiritual and material, flow from concentration on nam” (GG, 290).
“Gather the riches of God’s Name; thus wilt thou earn honour in the hereafter” (GG, 1311). “Grant me the merit (O God) of remaining attached to thy Name.” This nam, according to Sikh tradition, Guru Nanak received in a mystical experience during his disappearance into the Bein rivulet, which is described in the Puratan Janam Sakhi in terms of a direct communion with the Divine Lord. “As the Lord willed, Nanak the devotee was escorted to His Presence. Then a cup filled with amrit (nectar) was given him with the command, ‘Nanak, this is the cup of Name adoration. Drink it… Go, rejoice in My Name and teach others to do so… I have bestowed upon thee the gift of My Name…'”
It is believed that the Name Guru Nanak revealed was Vahiguru. The Mul Mantra or root formula with which Sikh Scripture opens defines the Reality. The epithet sati (satya from Sanskrit sat) in it means ever-existent, eternal. Onkar, the primal word in the Mul Mantra, is for the temporal world that wonder whose name is sat. Vahiguru directly and verbally echoes the wondrous aspect of the Guru, here the Timeless Being. Vahiguru and Satinam thus convey an identical awareness, the former being implicit and the latter explicit in the Guru Granth Sahib.
The Supreme Being is the ultimate Guru (GG, 357). Gurmantra Vahiguru means the wonderful Ever-existent Lord, the Supreme Enlightener. Sikhism by definition is the faith of discipleship. The Guru is central to the system—the Ten who lived in person and the Guru Granth Sahib, which was apotheosized in 1708 by the last of the Gurus, Guru Gobind Singh. The Guru’s word is for the Sikh the Word Divine, and they are meant to live by it. Those to whom the Guru imparts nam mantra, i.e., gurmantra, alone achieve perfection (GG, 1298); they receive bliss transcending all desires (GG, 318); they have their fear and suffering annulled (GG, 51); they are accepted everywhere (GG, 257); and their sins are canceled, pierced by the arrow of truth (GG, 521).
Gurmantra acts as a panacea for all ills (GG, 1002). Accursed is one who is devoid of gurmantra (GG, 1356–57). Gurmantra fixes one’s mind on Him Who pervades everywhere (GG, 1357). The initiation ceremony in early Sikhism was known as charanamrit or charan pahul, i.e., baptism by water from the holy feet (charan). The disciple drank water touched by the feet of the Guru, who imparted the gurmantra. As the community grew in numbers, local sangat leaders in different parts administered charan pahul. One more practice is said to have originated in the time of Guru Arjan of placing water under the wooden seat (manji) of the Guru Granth Sahib and then using it as amrit to initiate the neophytes.
While inaugurating the Khalsa in 1699, Guru Gobind Singh substituted khande di pahul or amrit for charan pahul. At that ceremony, the neophytes quaffed five palmfuls of sweetened water churned in a steel vessel with a khanda, a double-edged sword, to the chanting of holy hymns. In response to the Guru’s call, each of them shouted “Vahiguru Ji Ka Khalsa, Vahiguru Ji Ki Fateh” every time they took a draught of the elixir. They thus imbibed the gurmantra Vahiguru.
Initiating in this manner the first five Sikhs known as panj pyare, the Five Beloved, Guru Gobind Singh had himself initiated by them with the same rites. Since then, any five Sikhs reputed for their religious devotion can initiate the neophytes and administer the gurmantra. Constant repetition of Vahiguru with full concentration, withdrawing one’s mind from the world of the senses, is practicing the Sikh spiritual discipline of nam, so reverberatingly inculcated by the Gurus in the Holy Book.
References :
- Kahn Singh, Gurmat Martand. Amritsar, 1962.
- Sher Singh, The Philosophy of Sikhism. Delhi, n.d.
The Gurmantra, most commonly expressed as “Vaheguru”, is not just a word or a chant—it’s a profound tool for spiritual evolution and enlightenment. “Vaheguru” can be broken down linguistically: “Vah” expresses awe and wonder, and “Guru” signifies the teacher or guide who leads one from darkness to light. Together, the mantra symbolizes the ultimate realization and praise of the Divine’s infinite greatness.
In Sikh tradition, the Gurmantra is intrinsically linked to the practice of Naam Simran (meditation on the Name of God). Sikhs are encouraged to repeat “Vaheguru” through Jap (repetition) and Kirtan (singing hymns) to anchor their consciousness in the Divine. This repetitive meditation isn’t just a ritual; it serves as a tool to cleanse one’s inner self, transcend ego, and experience unity with the Creator.
Historically, the Gurmantra is rooted in the teachings of the Sikh Gurus. Guru Nanak, the founder of Sikhism, emphasized the transformative power of meditating on God’s Name as the path to liberation. Guru Gobind Singh, the 10th Guru, also reinforced the centrality of the Gurmantra in spiritual practice. It’s believed that reciting the Gurmantra with devotion can help Sikhs conquer worldly attachments, understand their divine essence, and achieve Mukti, or liberation.
The universality of the Gurmantra reflects Sikhism’s inclusive philosophy. Its accessibility and openness highlight the rejection of rigid dogma or exclusivity—anyone, regardless of caste, creed, or status, can connect with the Divine through the Gurmantra.
On a cosmic level, the Gurmantra isn’t merely seen as sound—it’s regarded as a vibration that harmonizes the soul with the universal energy of Waheguru. Many Sikhs describe a profound sense of peace, clarity, and bliss when they immerse themselves in the chant.
This concept beautifully demonstrates how spirituality in Sikhism is rooted in direct experience and meditation.
