Mool Mantar meaning the Root Mantra is considered the essence of whole of Sri Guru Granth Sahib whose contents are also called Gurbani, the Guru’s word. Its text is:

ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥ ੧ ੧

It does not form part of any one Baani (composition) but is the prologue before all of them either in full or in abbreviated forms.

It has two parts ੴ and the rest. Bhai Vir Singh Ji calls this first part the Beej Mantar or the Seed Mantra and is the inspiration for all Gurbani. When the seed germinates it creates roots giving us the Mool Mantar. From it sprouts the sapling of Gurbani understanding that progressively grows. This tree Sri Guru Granth Sahib is our shelter.

Before proceeding further it is clarified that the purpose of this essay is not to promote the practice of reciting mantras. That is done with some motive and needs to be avoided. The purpose here is to put across my understanding of what the Mool Mantar stands for.

The expression Beej Mantar comes in Gurbani thrice as follows:

ਬੀਜ ਮੰਤ੍ਰੁ ਸਰਬ ਕੋ ਗਿਆਨੁ ॥ ਚਹੁ ਵਰਨਾ ਮਹਿ ਜਪੈ ਕੋਊ ਨਾਮੁ ॥ ਜੋ ਜੋ ਜਪੈ ਤਿਸ ਕੀ ਗਤਿ ਹੋਇ ॥ ਸਾਧਸੰਗਿ ਪਾਵੈ ਜਨੁ ਕੋਇ ॥ ਕਰਿ ਕਿਰਪਾ ਅੰਤਰਿ ਉਰ ਧਾਰੈ ॥ ਪਸੁ ਪ੍ਰੇਤ ਮੁਘਦ ਪਾਥਰ ਕਉ ਤਾਰੈ ॥ ੫ ੨੭੪

Beej Mantar is a source of spiritual knowledge for all;

It comes through remembering Naam irrespective of one’s caste;

Whosoever remembers is emancipated;

This is achieved through holy congregation but only some take it;

When the Lord is kind Naam abides in the mind;

Naam saves even one with animal-like intellect, of evil mind, foolish and stone-hearted (M: 5, p 274).

ਬੀਜ ਮੰਤ੍ਰੁ ਹਰਿ ਕੀਰਤਨੁ ਗਾਉ ॥ ਆਗੈ ਮਿਲੀ ਨਿਥਾਵੇ ਥਾਉ ॥ ੫ ੮੯੧

Any one who recites the Beej Mantar;

Receives honor with God (M: 5, p 891).

Bhagat Beni describes a spiritual mind:

ਜਾਗਤੁ ਰਹੈ ਸੁ ਕਬਹੁ ਨ ਸੋਵੈ ॥ ਤੀਨਿ ਤਿਲੋਕ ਸਮਾਧਿ ਪਲੋਵੈ ॥

ਬੀਜ ਮੰਤ੍ਰੁ ਲੈ ਹਿਰਦੈ ਰਹੈ ॥ ਮਨੂਆ ਉਲਟਿ ਸੁੰਨ ਮਹਿ ਗਹੈ ॥੫॥ ਬੇਣੀ ੯੭੪

The mind is alert and never loses consciousness;

By deep concentration, sheds the influence of the illusion of three Gunas;

Has Beej Mantar in the heart all the time;

The mind thus turns away from evil and remains still in deep meditation (Beni, p 974).

Naam represents the Creator’s virtues which are contained in Gurbani specifically in the Mool Mantar starting with the Beej Mantar.

ੴ means One Creator who is present every where all the time.

There are generally two points of discussion on this. One is about the pronunciation of ੴ whether as Ik Oangkaar or Ik Oankaar. The second is whether it has some connection with the Hindu Aum.

Prof Sahib Singh says it has three parts “੧ = ਇੱਕ। ਓ = ਓਅੰ। = ਕਾਰ”। Whereas there is no doubt about the first and the third many like to pronounce the second either as Oang or ‘Oan’ making it sound as Ik Oangkaar and Ik Oankaar respectively. The first one is based on the pronunciation of similar words like Roopang, Charnang,Tegang and Namastang. Prof Sahib Singh pronounces it Oankaar. The point is clarified by Bhai Kahn Singh Ji Nabha in Gurmat Martand thus:

“Although its pronunciation as Ik Oangkaar is correct but in Sikh tradition (Samparda) Ik Oankaar has been accepted”.

It appears that the pronunciation IK Oang is based on the view that ‘Oan’ is really another form of the Hindu ‘Aum’ that represents the Hindu trinity of Brahma, Vishnu and Mahadev or Shankar.

Both the above points have been clarified by Guru Nanak in the Baani Oankaar in Raag Raamkali:

ਓਅੰਕਾਰਿ ਬ੍ਰਹਮਾ ਉਤਪਤਿ ॥ ਓਅੰਕਾਰੁ ਕੀਆ ਜਿਨਿ ਚਿਤਿ ॥੧ ੯੨੯

Brahma is the creation of Oankaar;

He kept the Oankaar in mind (M:1, p 929).

This verse clarifies that:

· The pronunciation Oankaar is used by Guru Nanak

· Oankaar created Brahma and hence does not represent the Brahma of the Hindu trinity. Oankaar came before Brahma.

· Creation is one of the attributes of God and Brahma represents that attribute. It is therefore not a separate entity as believed in Hindu mythology.

It should be appreciated that Gurbani is talking about the Hindu concept and not say that Brahma is a reality. In Japji Sahib Guru Nanak says that this trinity is Maya or illusion:

ਏਕਾ ਮਾਈ ਜੁਗਤਿ ਵਿਆਈ ਤਿਨਿ ਚੇਲੇ ਪਰਵਾਣੁ ॥

ਇਕੁ ਸੰਸਾਰੀ ਇਕੁ ਭੰਡਾਰੀ ਇਕੁ ਲਾਏ ਦੀਬਾਣੁ ॥ ੧ ੭

Maya the mother gave birth to three sons or has three workers;

One creates, the other provides and the third holds court i.e. chastises (M: 1, p 7).

The tenth Guru also uses Oankaar in Jaap Sahib saying it cannot be said when the Creator came into being. He is beginning less:

ਓਅੰਕਾਰ ਆਦਿ ॥ ਕਥਨੀ ਅਨਾਦਿ ॥ ਛੰਤ ੧੬੭

Oankaar is is the beginning;

Nothing can be said about its beginning (Chhant 167).

Use of numeral ‘1’ in the Beej Mantar highlights uniqueness of Oankaar:

ਏਕਮ ਏਕੰਕਾਰੁ ਨਿਰਾਲਾ ॥ ਅਮਰੁ ਅਜੋਨੀ ਜਾਤਿ ਨ ਜਾਲਾ ॥ ੧ ੮੩੮

The Creator is the first, the only One and unique;

He is immortal, unborn, has no caste, is free of all bondage (M: 1, p 838).

The numeral ‘1’ in addition to showing unity also denotes indivisibility which means doing away with gods and goddesses. We read in Sukhmani Sahib:

ਅਬਿਨਾਸੀ ਨਾਹੀ ਕਿਛੁ ਖੰਡ ॥ ਧਾਰਣ ਧਾਰਿ ਰਹਿਓ ਬ੍ਰਹਮੰਡ ॥ ੫ ੨੮੨

God is eternal; He cannot be split; He is the support of all universes (M: 5, p 282).

God is at once unique and universal because He is present in all but is different from them:

ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਪੂਰਿਆ ਸੁਆਮੀ ਸਿਰਜਨਹਾਰੁ ॥

ਅਨਿਕ ਭਾਂਤਿ ਹੋਇ ਪਸਰਿਆ ਨਾਨਕ ਏਕੰਕਾਰੁ ॥੧॥ ੫ ੨੯੬

The Creator pervades the earth and water,

manifests in myriad ways but remains unique (SGGS, p 296).

ਸਤਿ ਨਾਮੁ । The literal meaning of ਸਤਿ ਨਾਮੁ is “Name is Truth”. Truth never changes so it is correct but it has a deeper meaning. From the beginning of time men and women have always perceived some power or deity to fall back upon for solace. This entity has always been there but thought of in terms of spirits, gods, goddesses, personal god, family deities and finally the One Master. These names have changed according to perception with time but the core belief has always been there:

ਕਿਰਤਮ ਨਾਮ ਕਥੇ ਤੇਰੇ ਜਿਹਬਾ ॥ ਸਤਿ ਨਾਮੁ ਤੇਰਾ ਪਰਾ ਪੂਰਬਲਾ ॥ ੫ ੧੦੮੩

The tongue gives different names to You based on Your virtues;

But You have been the Universal Truth from time immemorial (M: 5, 1083).

So the first virtue of ੴ is that it is the Universal Truth. This has not changed through myriad ages a meaning inherent also in Oankaar:

ਸਚੁ ਪੁਰਾਣਾ ਨਾ ਥੀਐ ਨਾਮੁ ਨ ਮੈਲਾ ਹੋਇ ॥ ੩ ੧੨੪੮

Truth is never out of date, Naam (virtues) are not soiled by the environment (M: 3, 1248).

According to Hindu belief human conduct is different in different ages called Yugs which are four in number. We are now in the Kali Yug in which human conduct is supposed to be characterized by untruth. Guru Nanak does not agree and says:

ਸੋਈ ਚੰਦੁ ਚੜਹਿ ਸੇ ਤਾਰੇ ਸੋਈ ਦਿਨੀਅਰੁ ਤਪਤ ਰਹੈ ॥

ਸਾ ਧਰਤੀ ਸੋ ਪਉਣੁ ਝੁਲਾਰੇ ਜੁਗ ਜੀਅ ਖੇਲੇ ਥਾਵ ਕੈਸੇ ॥੧॥ ੧ ੯੦੨

The same moon and stars rise at night; the same sun warms the day,

The earth is the same and the same wind blows;

The Yugs do not represent different times or places but the state of human mind (M: 1. p 902).

This says that the laws of nature do not change. Laws of nature control all existence and therefore represent the Creator who made them. These laws are called Hukam in Gurbani. Naam and Hukam are therefore synonymous.

Making a slight digression let us see as to how we are to remember the Creator. The fourth Guru says:

ਜਪਿ ਮਨ ਸਤਿ ਨਾਮੁ ਸਦਾ ਸਤਿ ਨਾਮੁ ॥

ਹਲਤਿ ਪਲਤਿ ਮੁਖ ਊਜਲ ਹੋਈ ਹੈ ਨਿਤ ਧਿਆਈਐ ਹਰਿ ਪੁਰਖੁ ਨਿਰੰਜਨਾ ॥ ਰਹਾਉ ॥ ੪ ੬੭੦

O my mind remember Sat Naam, for ever Sat Naam;

By remembering the impeccable Lord one receives glory here and in the hereafter (M: 4, p 670)

It is common practice in Sikh congregations to recite Sat Naam, Sat Naam, Sat Naam Ji, Vaheguru Vaheguru Vaheguru Ji. From the description given above it would seem that we are remembering the Naam that is Sat i.e. virtues of the Master who is the Universal Truth whom we address as Vaheguru. In other words we remember Naam of Vaheguru who is Sat or eternal. Sat Naam unlike Vaheguru is not to be recited as one word.

ਕਰਤਾ ਪੁਰਖੁ is used for the Creator and means the entity that acts. The use of the word Purakh shows Oankaar has a personality and is real but as we shall presently see it does not have a form that may be seen or felt by physical means.

ਸੋਈ ਪੁਰਖੁ ਧੰਨੁ ਕਰਤਾ ਕਾਰਣ ਕਰਤਾਰੁ ਕਰਣ ਸਮਰਥੋ ॥ ਕਲ ਸਹਾਰ, ੧੩੯੧

Glory to the one all pervasive Lord, the cause of creation, the omnipotent Creator (Bhatt Kal Sahar, p 1391).

The Creator is not a person but is Spirit. The laws of nature according to which all cosmos exists and operates represent that Spirit.

The expression ਕਰਤਾ ਪੁਰਖੁ also has another connotation. This is a virtue that, like others humanly possible, is to be emulated by humans. It is belief in this virtue of creativity and enterprise that makes the Sikhs one of the more dynamic and enterprising people the world over.

ਨਿਰਭਉ ਨਿਰਵੈਰੁ । The Laws of nature are inviolable. They have been called Hukam or commands in Gurbani and are universally applicable. They are not meant to please (in the fear of) any one nor are they against any one. That is to say the Creator is neither afraid of any one nor against any one. It is ਨਿਰਭਉ or without fear and ਨਿਰਵੈਰੁ i.e. without enmity or jealousy. Another way of looking at this is that the Spirit is above every one and hence treats all equally.

The virtue of fearlessness is endemic. Those who remember the One who is fearless have no fear. Simran i.e. remembrance in Gurbani means remembering God’s virtues which boils down to remembering Hukam or the laws of nature. One who remembers Hukam and lives by it is not afraid of any thing. Guru Nanak says:

ਮਨ ਰੇ ਸਚੁ ਮਿਲੈ ਭਉ ਜਾਇ ॥

ਭੈ ਬਿਨੁ ਨਿਰਭਉ ਕਿਉ ਥੀਐ ਗੁਰਮੁਖਿ ਸਬਦਿ ਸਮਾਇ ॥੧॥ ਰਹਾਉ ॥ ੧ ੧੮

O my mind fear vanishes in company of the Eternal Lord;

We cannot be fearless without obeying Him;

This is understood through the Guru’s teachings. Pause. (M: 1, p 18).

Similarly with enmity:

ਏਕਸੁ ਸਿਉ ਜਾ ਕਾ ਮਨੁ ਰਾਤਾ ॥ ਵਿਸਰੀ ਤਿਸੈ ਪਰਾਈ ਤਾਤਾ ॥੧॥

ਬਿਨੁ ਗੋਬਿੰਦ ਨ ਦੀਸੈ ਕੋਈ ॥ ਕਰਨ ਕਰਾਵਨ ਕਰਤਾ ਸੋਈ ॥੧॥ ਰਹਾਉ ॥ ੫ ੧੮੯

One who is imbued with the love of the One Lord,

forgets all jealousy.

He sees none other than the Master in all,

the Creator on whose command all act. Pause. (M: 5, p 189).

This virtue comes through Sadh Sangat, the holy congregation:

ਬਿਸਰਿ ਗਈ ਸਭ ਤਾਤਿ ਪਰਾਈ ॥ ਜਬ ਤੇ ਸਾਧਸੰਗਤਿ ਮੋਹਿ ਪਾਈ ॥੧॥ ਰਹਾਉ ॥

ਨਾ ਕੋ ਬੈਰੀ ਨਹੀ ਬਿਗਾਨਾ ਸਗਲ ਸੰਗਿ ਹਮ ਕਉ ਬਨਿ ਆਈ ॥੧॥ ੫ ੧੨੯੯

I have given up all jealousy since I joined Sadh Sangat. Pause.

There is now no enemy or stranger, I get along with all (M: 5, p 1299).

ਅਕਾਲ ਮੂਰਤਿ । This Spirit is not subject to change and is ever present. It is not subject to death. It is ਅਕਾਲ ਮੂਰਤਿ the embodiment of Timelessness and Deathlessness. One who remembers such a Lord remains at peace in Its sanctuary:

ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੰਭੌ ਮਨ ਸਿਮਰਤ ਠੰਢਾ ਥੀਵਾਂ ਜੀਉ ॥੨॥ ੫ ੯੯

The Lord who is Timeless, deathless, unborn and self-exixtent,

Remembering it my mind remains cool and peaceful (M: 5, p 99).

ਅਜੂਨੀ । Since all forms of life are subject to death, the above characteristics indicate that the Creator does not take a life form but is ਅਜੂਨੀ meaning it does not incarnate like human beings. The concepts of incarnations like those of Vishnu in Hindu mythology or Jesus of Christianity are thus done away with. Gurbani refers to the Hindu belief that Krishna, also called Govind in Hindu faith, was born on Ashtmi the eighth day of the lunar calendar and says:

ਸਗਲੀ ਥੀਤਿ ਪਾਸਿ ਡਾਰਿ ਰਾਖੀ ॥

ਅਸਟਮ ਥੀਤਿ ਗੋਵਿੰਦ ਜਨਮਾ ਸੀ ॥੧॥

ਭਰਮਿ ਭੂਲੇ ਨਰ ਕਰਤ ਕਚਰਾਇਣ ॥

ਜਨਮ ਮਰਣ ਤੇ ਰਹਤ ਨਾਰਾਇਣ ॥੧॥ ਰਹਾਉ ॥ ੫ ੧੧੩੬

Putting all other days aside, people say

Govind was born on the eighth day of the lunar calendar;

Led astray in delusion they indulge in half baked ideas;

No, the Lord is beyond birth or death (M: 5, p 1136).

The Creator being Spirit also has no gender nor does any one know what It looks like. Guru Nanak describing the Creator says:

ਸੁੰਨ ਮੰਡਲ ਇਕੁ ਜੋਗੀ ਬੈਸੇ ॥ ਨਾਰਿ ਨ ਪੁਰਖੁ ਕਹਹੁ ਕੋਊ ਕੈਸੇ ॥ ੧ ੬੮੫

The Creator sat motionless; it is neither woman nor man and hard to describe (M:1, p 685).

ਸੈਭੰ means came into being by Itself, It is Its own creation; It is self-existent:

ਅਬਿਨਾਸੀ ਅਬਿਗਤ ਆਪੇ ਆਪਿ ਉਤਪਤਿ ॥ ਏਕੈ ਤੂਹੀ ਏਕੈ ਅਨ ਨਾਹੀ ਤੁਮ ਭਤਿ ॥ ੫ ੧੩੮੫

The eternal formless One created Itself;

O Master You are unique; there is none other like You (M: 5, p 1385).

Gurbani advises humans not to worry about how their Creator came into being. All we can say is that It has every thing under its control through Its laws. The beads in a rosary are controlled by the string. Similarly the Creator’s laws, the laws of nature, control the functioning of all universes:

:

ਪਿਤਾ ਕਾ ਜਨਮੁ ਕਿ ਜਾਨੈ ਪੂਤੁ ॥ ਸਗਲ ਪਰੋਈ ਅਪੁਨੈ ਸੂਤਿ ॥ 5 284

How can an offspring know about the birth of its parents?

We only know that every thing is subject to Its laws (M: 5, p 284).

A child may ask its parent about his or her birth but this is not possible with the Spirit.

ਗੁਰ ਪ੍ਰਸਾਦਿ । We ordinary mortals cannot know about such a profound entity as the Creator Spirit. For this, guidance of a spiritual teacher, the perfect Guru is necessary. This is obtained ਗੁਰ ਪ੍ਰਸਾਦਿ i.e. through the grace of the Guru, one who has himself known the eternal Master:

ਸਤਿ ਪੁਰਖੁ ਜਿਨਿ ਜਾਨਿਆ ਸਤਿਗੁਰੁ ਤਿਸ ਕਾ ਨਾਉ ॥

ਤਿਸ ਕੈ ਸੰਗਿ ਸਿਖੁ ਉਧਰੈ ਨਾਨਕ ਹਰਿ ਗੁਨ ਗਾਉ ॥੧॥ ੫ ੨੮੬

The true Guru is one who has known the eternal Lord;

The disciple uplifts himself in his company through remembering the Lord’s virtues (M: 5, p 286).

ਆਪੇ ਆਪਿ ਉਪਾਇਅਨੁ ਆਪਿ ਕੀਮਤਿ ਪਾਈ ॥ ਤਿਸ ਦਾ ਅੰਤੁ ਨ ਜਾਪਈ ਗੁਰ ਸਬਦਿ ਬੁਝਾਈ ॥ ੩ ੭੮੬

The Creator created the universe from Itself and laid down the purpose of each element;

None can understand It except through the Guru’s word (M: 3, p 786).

Overall, the Mool Mantar may be translated thus:

One unique, eternal and all pervasive Master, the Universal Truth, the Creator, beyond fear or jealousy, Timeless and Deathless, does not incarnate, is Self Existent. It is known through the grace of a perfect Guru.

The two basic principles of Sikhi namely Simran and Seva are derived from the Mool Mantar. We are to remember the virtues of the Creator and obey Hukam, the laws of nature.