Both "Mool" (also spelt Mul) and "Mantra" are Sanskrit words — "Mool" simply meaning "Root" (or Source, Main, Chief, Primordial etc.); and Mantra simply meaning "incantation" (or magic chant etc.). Hence Mool-Mantra means Root-Mantra. Just as the fragrance is boxed in the flower, and the light of the sun is hidden in the colors, similarly, the Essence of the Divine is summed up in the Mool-Mantra. Revealed by Baabaa Nanak, it's the commencing or opening (first) composition of Sri Guru Granth Sahib (SGGS). Hence it's also called Manglaacharan (remembrance of God) or invocation. It also appears (in full or short form) before the commencement of most of the Raagas within the SGGS. The Mool-Mantra is said to encapsulates the Essence of Baabaa Nanak's Message, thus it's the heart of the Sikh-Thought. Bhaaee Gurdaas Jee in his Vaars (Vaar 3, Paurhee 49) provides us with more explanation of the Mool-Mantra.

• eykw eykMkwr ilK idKwilAw]aUVw EAMkwr pws bhwilAw]siqnwm krqwr inrBau BwilAw]inrvYrhu jYkwru AjUin AkwilAw]s`c nIswx Apwr joq aujwilAw]pMc A`Kr aupkwr nwm smHwilAw]prmySr suK swr ndir inhwilAw]nau Amg suMn Sumwr sMg inrwilAw]nIl AnIl ivcwr iprm ipAwilAw ]ñõ]: Ekaa ekankaar likh dikhaaliaa. Oorraa oua(n)kaar paas behaaliaa. sathinaam karathaar nirabho bhaaliaa. Niravairahu jaikaar ajoon akaaliaa. Saach neesaan apaar jot oujaaliaa. Panch aakhar oupakaar naam samhaaliaa. Parameshar sukh saar nadar nihaaliaa. Naou amag sunn shumaar sang niraaliaa. Neel aneel vichaar piram piaaliaa ||00||: By writing 1 (One) in the beginning, it has been shown that Ekankaar, God, who subsumes all forms in Him is only one (and not two or three). Urha, the first Gurmukhi letter, in the form of Oankaar shows the world controlling power of that one Lord. That Lord has been understood as the True-Name, Creator and the Fearless One. He is devoid of rancour, beyond time and free from the cycle of transmigration. Hail the Lord! His mark is truth and He shines in bright effulgent flame. Five letters (1 Oankar) are altruists; they have in them the power of the person of the Lord. The individual, understanding their import becomes blest with graceful glance of God who is the essence of delights. As the numerals from one to nine adding zero with them reach to the infinite count. The persons who quaff the cup of love from their beloved become master of infinite powers (Bhaaee Gurdaas Jee, Vaar 3, Paurhee 49).

Apparently, the Mool-Mantra is the most condense, brief, intricate and comprehensive composition indeed. Being the basis of the entire Sikh theology, the rest of the SGGS is said to be an elaboration or expansion of the Mool Mantra. In other words, rest of the Baanee (1430 pages of the SGGS) are efforts to explicate the Mool Mantra. The Mool-Mantra has nine statements. A small attempt is made here to reflect upon each statement separately. These nine statements are as follows:

1. <> : Ik Oankaar
2. siqnwm: Satnaam
3. krqw purK: Kartaa Purakh
4. inrBau: Nirbhayu
5. inrvYru: Nirvairu
6. Akwl mUriq: Akaal Moorati
7. AjUnI: Ajoonee
8. sYBM: Saibhang
9. gurpRswid: Gur Prsaadi

1. <> : Ik Oankaar

In addition to "Ik Oankaar", it can also be seen written in English as Ek Onkaar, Ek Ongkaar, Ek or Ik Omkaar or Ekankaar, Ek Aumkaar and so on. This first statement of the "Mool -Mantra" is made of three syllables— "1" , "Oan" and "Kaar". "1" ("Ik" in Punjabi and "Ek" in Sanskrit) refers to the numerical figure "1";"Oan" refers to God (Transcendent, Absolute, Non-dual Reality); "Kaar" refers to that which pervades everything uniformly and ceaselessly (One Omnipresence, Omnipotence and Omniscience, One Ttranscendent Absolute Reality, One Indivisible etc.). It also means "the One who does" (Doer, Immanent etc.). This statement highlights the Sikh belief that God is One and only One (unalloyed monotheism). As Bhaaee Gurdaas Jee explains in his Vaar "By writing 1 (one) in the beginning, it has been shown that Ekankaar, God, who subsumes all forms in Him is only One (and not two or three)". This is negation of duality, which implies absoluteness of God's being. God being the Absolute, it also implies that it is not possible to attain Spiritual Knowledge unless a person has the necessary insight. The mind (Haume) has to surrender to get insight into Supreme Absolute Power.

Clearly, Baabaa Nanak's concept of God was based on his firm conviction in the Unity of God. This was also in contrast to the polytheism traditions of the Indian society. What's more, during his time (even today!), the lower castes as well as women were not entitled to benefit from Spiritual Enlightenment through reciting Mantras for meditation, reading scriptures, conducting religious ceremonies etc. His firm conviction in the Unity of God (unadulterated monotheism) departed from old traditions, making everyone entitled to Spiritual Enlightenment (regardless of caste, creed, race or gender). Baabaa Nanak has reiterated this negation of duality and his unshakable belief and conviction in the Unity of God in various ways in his other compositions in rest of the SGGS.

• swihbu myrw eyko hY]eyko hY BweI eyko hY: Saahib maeraa eaeko hai. Eko hai bhaaee eko hai: My Lord is One; He is the One and Only; O brother, He is the One alone (sggs 350).
• sB mih swcw eyko soeI: Sabh mahi sachaa eko soyee: The One True Lord abides in all (sggs 1350).
• bRhmu dIsY bRhmu suxIAY eyku eyku vKwxIAY]Awqm pswrw krxhwrw pRB ibnw nhI jwxIAY: Brahm deesai Brahm suneeyai ek ek vakhaaneeyai. Aatam pasaaraa karan haaraa parabh binaa nahee jaaneeyai: The One Unique Reality is seen everywhere, the Unstruck Celestial Music is heard everywhere, the One Creator is present in all creation; there is none else than He Himself everywhere (sggs 846).
• qyry nwm Anykw rUp Anµqw khxu n jwhI qyry gux kyqy: Tere naam anekaa roop anantaa kahan na jaahee tere gun kete: Your Names are so many, and Your manifestations are endless. No one can tell how many Glorious Virtues You have (sggs 358).
• eyko hir rivAw sRb Qwie: Eko hari raviaa sarab thaai: The One God is permeating and pervading all places (sggs 1177).
• eyk Anyk ibAwpk pUrk jq dyKau qq soeI...sBu goibMdu hY sBu goibMdu hY goibMd ibnu nhI koeI...Gt Gt AMqir srb inrMqir kyvl eyk murwrI: Ek anek biaapak poorak jatt dekho tatt soee... Sabh Gobind hai sabh Gobind hai Gobind bin nahee koyee...Ghat ghat antari sarab niranti keval ek muraaree: In the one and in the many, God is pervading and permeating; wherever I look, there He is. God is everything, God is everything; without God, there is nothing at all...In each and every heart, and deep within the very nucleus of all, is the One God (sggs 485).
• jl qrMg Aru Pyn budbudw jl qy iBMn n hoeI]iehu prpMcu pwrbRhm kI lIlw ibcrq Awn n hoeI: Jal trang ar phen budbudaa jal te bhinn na hoyee. Ih parpanch paarbrahm kee leelaa bichrat aan na hoyee: The waves of the water, the foam and bubbles, are not distinct from the water. This manifested world is the playful game of the Supreme Being; reflecting upon it, we find that it is not different from Him (sggs 485).
• EAMkwir sB isRsit aupweI: Onkaar sabh srisatti upaaee: The One Universal God created the entire Universe (sggs 1061).
• qUM swJw swihbu bwpu hmwrw: Toon saajhaa saahib baap hamaaraa: O Universal God, You are the Father of all (sggs 97).
• eyku ipqw eyks ky hm bwirk qU myrw gur hweI: The One God is our Father; we all are the children of the One God (sggs 611).
• sBu jgu iPir mY dyiKAw hir ieko dwqw: Sabh jag fir mai dekhiaa har iko daataa: Roaming over the entire world, I have seen the One God is the only Giver (sggs 510).
• sUqu eyku mix sq shMs jYsy Eiq poiq pRBu soeI: Soot ek mani sat sahans jaise ot pot prabh soyee: As one thread holds hundreds and thousands of beads, He is woven into His creation (sggs 485).
• ijau psrI sUrj ikrix joiq ] iqau Git Git rmeIAw Eiq poiq: Jiyu parsee sooraj kirin joti. Tiyu ghat ghat Ramayeeyaa oti poti: Just as the light of the sun’s rays spread out, the Lord permeates each and every heart, through and through (sggs 1177).
• hB smwxI joiq, ijau jl GtwaU cMdRmw: Habh smaanee joti jiyu jal ghataayoo chandramaa: God’s Light is permeating all, like the moon reflected in all the waters of the pitchers (sggs 1099).
• nwnk nwmu iDAweIAY sBnw jIAw kw AwDwru: Nanak naam dhiaaeeai sabhnaa jeeaa kaa aadhaar: O Nanak, meditate on the Divine Naam, the Support of all beings (sggs 29).
• eyk nUr qy sBu jgu aupijAw kaun Bly ko mMdy: Ek noor te sabhu jagu upjiaa kaun bhale ko mande: From this One Light, the entire universe welled up. So who is good, and who is bad? (sggs 1349).
• nwrwiex Git Git prgws: Naaraain ghatt ghatt paragaas: God illumines each and every heart (sggs 868).

Thus, "Ik Oankaar" (<> ) represents in its symbolism, as well as in its syllabic-significance, not only the manifest world of plurality (Sargun or Immanent aspect), but also its Substratum (or "Aadhaar"), the Unmanifest, Non-dual Reality (Transcendent or Nirgun aspect). If all this is "Ik Oankaar" or if God is One and only One, then, subjectively, "Ik Oankaar" must necessarily represent not only the matter-envelopments in us, but also the Spiritual Factor behind it all. Non-duality is the state and it implies that one spontaneously sees everything as one's own Self. If it's only limited to our words, then it has no meaning. It has to be brought into our lives. This state can be experienced within, if we choose to be enlightened. It's not an accidental happening.

• iqsih iDAwvhu mn myry srb ko AwDwru: Tisahi dhiaavahu manu mere sarab ko aadhaar: O my mind, meditate on the One who's the Substratum of all (sggs 51).
• jo dIsY so qyrw rUp: Jo deesai so taeraa roop: Whatever is seen, O God, is Your form (sggs724).

By placing the numerical figure"1" in the front, Baabaa Nanak also made it clear that the contents or the "Upadesa" (advice, religious instructions, teachings, Self-knowledge etc. ) of the SGGS are equal ("Saajhaa") to not only man and woman, but also to all segments of the society (all four Varnaas or the entire human family). Besides Mool-Mantra there is an another term — Beej Mantra (Seed Mantra) — that occurs in the composition known as "Sukhmani" (Pearl of Peace) of Sri Guru Arjan Dev Jee, which further emphasizes this point (i.e., in "Gurmat" there is no distinction of gender or there is no room for practicing Jaat-Paat). To put it otherwise, the message or wisdom of the SGGS is meant for the whole humanity. However, in our narrow thinking, at times some of us (Sikhs) forget this and instead impose limits on as to who can come to seek the wisdom of the SGGS!

• KqRI bRwhmx sUd vYs aupdysu chu vrnw kau swJw: Khatree braahaman sood vais oupadesa chahu varanaa kaou saajhaa: The four Varnas - the Kshatriyas, Brahmins, Soodras and Vaishyas - are equal in respect to the Upadesa (advice, religious instructions, teachings, Self-knowledge etc.) (sggs 747).
• bIj mMqRü srb ko igAwnu] chu vrnw mih jpY koaU nwmu: Beej mantra sarab ko giaan. Chahu varanaa mahi japai ko-oo naam: All can be enlightened with the Beej Mantra, the Seed Mantra, is spiritual wisdom for everyone. Anyone from four Varnas can meditate on it (sggs 274).
• chu vrnw kau dy aupdysu ] nwnk ausu pMifq kau sdw Adysu: chahu varanaa kaou de oupades. Nanak ous pandit kaou sadaa ades: The one who teaches all four Varnaas, O Nanak, to such a Pandit, I bow in salutation forever (sggs 274).
  

The root of "Oankaar" is traceable to the sacred syllable "Om" (also written as "AUM") of the Vedic religion. So it is especially elaborated upon in the Vedas. For example, the Atharva Veda (Mandukay Upanishad) and the Yajur Veda (Taittiriya Upanishad) define it as follows:

• Hari Om. Om-ity-etad-aksharam-idam sarvam, tasyopavyakhyanam bhutam bhavad bhavishyaditi sarvam-omkara eva. Yaccanyat trikalatitam tadapy omkara eva.: Harihi Om. Om!—This syllable is this whole (universe). Its further explanation is:— All that is past, present and future, verily, is Omkaar. And whatever else there is, beyond the threefold division of time—that also is truly Omkaar (Mandukay Upanishad 1).
• Oankaar paadsho vidyat paadaa maatraa na ssamsayah; Oankaar paadsho jnyatwa na kinchidipi chintayet: The Omkaar syllable should be known quarter by quarter. There is no doubt, indeed, that the quarters are the same as the letters. Having grasped (understood) thus the full significance of Omkaar, one should not think of anything else of (Mandukay Upanishad, Agama Prakarana 24).
• Om iti Braham. Om itidam sarvam: Om is the Absolute Reality. All this (the entire universe) is Om (Taittiriya Upanishad I-8).

2. siqnwm: Satinaam

The Naam translates as Name. The Name of God ("Ik Oankaar") is "Sati" (True, Truth, Existence, Beginningless), meaning that which just is — true in three times: past, present and future (i.e., Eternal). The term "Sati" comes from the Sanskrit word "Satya". God's Name is Truth. Hence, "Satinaam" reffers to the Eternal "Ik Oankaar", which is Truth as well as Existence — True in the past, True now and will be True in the future (or the One without beginning, middle or end). The point to note here is that the Name (Naam) and the object signified by the Name are one and the same! Therefore, simply put, Naam is God's Word or the Divine Essence. He is reached by constantly reflecting on Truth.

• inrBau inrMkwru siq nwmu: Nirabhou nira(n)kaar sati naam: The fearless, formless Lord - the Name is Truth (sggs 998).
• siq nwmu pRB kw suKdweI: Sati naam prabh kaa sukhadaaee: The True Name of God is the Giver of peace (sggs 284).
• siq nwmu qyrw prw pUrblw: Sati naam teraa paraa poorabalaa: "Sat Naam" is Your perfect, primal Name (sggs 1083).
• AMimRq sbdu AMimRq hir bwxI: Amrit sabad amrit har banee: The Shabad is Amrit; the Lord's Bani is Amrit (sggs 119).
• AwKxu sunxw qyrI bwxI: Aakhan sunanaa teree baanee: (O Lord) I speak and hear the Baanee of Your Word (sggs 1125).
• pwrbRhm gurdyv sdw hjUrIAY: paarubrehum gurudhaev sudhaa hujooreeai: O Supreme God, Divine Guru, You are always with me, ever-present (sggs 709).

In other words, the Infinite and the Eternal "Ik Oankaar" is not there yonder and at some other time or something to be known after death. It's Here and Now ("Haajraa Hajoor"). Each moment (or breath) is an opportunity given to us to live as the "Ik Oankaar". Most of us miss it because either we live in the past (which is dead) or in the unknown future (the womb of time).

3. krqw purK: Kartaa Purakh

"Kartaa" refers to creator, Doer or Creative Being. The word "Purakh" has many meanings. But, in the SGGS it primarily indicates the Transcendental Reality or the Supreme Being that is Omnipresent, Omnipotent and Omniscient (Intelligent Conscious). The entire creation is pervaded with this Infinite, Timeless, Universal Truth.

• qUM Awid purKu AprMpru krqw jI quDu jyvfu Avru n koeI: Toon aad purakh aparanpar karataa jee tudh jevad avar na koee: You are the Primal Being, the Most Wonderful Creator. There is no other as Great as You (sggs 11).
• ry mn myry qUM qw kau syiv ]Awid purK AprMpr dyv: Re man mere toon taa kaou sev. Aad purakh aparanpar dev: O my mind, serve Him; He is the Primal Being, the Infinite Divine Lord (sggs 187).
• eyko purKu eyku pRBu jwqw dUjw Avru n koeI: Eko purakh ek prabh jaataa doojaa avar na koee: They (Gurmukhs) realize the One Primal Being, the One Lord. There is no other at all (sggs 1259).
  

4. inrBau: Nirbhayu

"Bhayu" means fear, and "Nir"means without (or devoid of). Hence, the "Ik Oankaar" is without fear. Why is He devoid of fear? Duality (Doojaa Bhaav, two-ness or the notion of "others") gives rise to fear. In other words, not being subject to any other being, and not being subject to needs, He is fearless. As revealed by Baabaa Nanak here, there is no duality in the Absolute "Ik Oankaar"; for He Himself is Immanent in every particle. Hence, He is without fear, and He is all Bliss (Anand).

• qum gwvhu myry inrBau kw soihlw: Tum gaavahu mere nirabhou kaa sohilaa: Sing the Songs of Praise of my Fearless Lord (sggs 12).
• Awnd rUpu sBu ndrI AwieAw: Anad roop sabh nadaree aaeiaa: I see God, the source of Bliss, everywhere (sggs 801).
• inrBau inrMkwru dieAlIAw: Nirabho nirankaar daialeeaa: The Lord is fearless, formless and merciful (sggs 1004).

5. inrvYru: Nirvairu

"Vair" means enmity, hostility, hate or ill-will, vengeance etc. "Nir" means without (or devoid of). Thus, the "Ik Oankaar" is without hate or enmity. Why? As discussed before, God is without a second (Non-dual). Then against whom is He to have "Vair"? All divisions and differences are created by the self-erected walls such as the body-mind-intellect personality (Haume), which, in its own delusion, feels for itself a separate entity or individual. But the "Ik Oankaar" is with no such delusory identification, distinctions and divisions. So He is said here to be without "Vair". Instead, God is understood to be all Pure Love, dwelling deep within us, free from negativity such as selfishness ("mine, mine"), hate or enmity.

• juig juig Qwip sdw inrvYru: Jug jug thaap sadaa niravairu: Throughout the ages, the Lord is Eternally established; He has no vengeance (sggs 931).
• inrhwrI kysv inrvYrw: Nirehaaree kesav niravairaa: God does not need to eat; He is free of hate (sggs 98).
• inrBau inrMkwru inrvYru pUrn joiq smweI: Nirabhou nirankaar niravair pooran joti samaaee: God is Fearless, Formless and absolutely without vengeance; His Perfect Light pervades all (sggs 596).

6. Akwl mUriq: Akaal Moorati

"Kaal" translates as time, and "Akaal" translates as "not subject to time" (i.e., beyond time). Time denotes change. For example, if their is the birth, then there is the death. Hence "Akaal" means that Eternal entity, which is beyond change (i.e., birth and death etc.). "Moorati" literally means form, image, shape etc. Combining these two terms, "Akaal Moorati" implies "Ik oankaar" is beyond time, space, form and features (Supreme Absolute Reality, Undying, without origin, without beginning and ending). He is Changeless, Immortal, Timeless and forever the same. Change is only for the deluded or conditioned consciousness (Haume- or ego-mind). In the "Joti-Svaroopa", there is no such defilement.

• Akwl mUriq vru pwieAw AibnwsI nw kdy mrY n jwieAw: Akaal moorati var paaiaa abinaasee naa kade marai na jaaiaa: I have obtained my Husband Lord, the Akaal Moorati, the Undying Form. He is Imperishable; He will never die, so He will never ever leave (sggs 78).
• Akwl mUriq ijsu kdy nwhI Kau: Akaal moorati jis kade naahee khou: His (God) form is undying; it is never destroyed (sggs 1082).
• sPl drsnu Akwl mUriq pRBu hY BI hovnhwrw: Safal darasan akaal moorati prabh hai bhee hovanhaaraa: Fruitful is Darshan of "Akaal Moorati"; He is and will always be (sggs 609).
• qU Akwl purKu nwhI isir kwlw: Tu akaal purakh naahee sir kaalaa: O "Akaal Purakh", death does not hover over Your head (sggs 1038).

7. AjUnI: Ajoonee

"Ajoone" translates as "beyond birth or who does not take birth". Hence, the "Ik Oankaar" is Unborn — free from the cycle of births and deaths. Simply put: "Ajooni" implies that God is not subject to birth and death.

• Akwl mUriq AjUnI sMBO mn ismrq TMFw QIvW jIau: Akaal moorati ajoonee sanbhauo mann simarat thandaa theevaan jeeou: O Undying, Unborn, Self-illumined: remembering You in meditation, my mind is filled with a deep and profound Peace (sggs 99).
• jwiq Ajwiq AjonI sMBau nw iqsu Bwau n Brmw: Jaati ajaati ajonee sanbhou naa tis bhaaou na bharamaa: God is casteless; He is unborn, self-illumined, and free of doubt and attachment (sggs 597).
• so muKu jlau ijqu khih Twkur jonI: So mukh jalaou jit kahahi thaakur jonee: Let that mouth be burnt, which says that our Lord is subject to birth (sggs 1136).
• Awie n jwvY myrw pRBu AibnwsI: My God does not take birth and does not die (sggs 562).

8. sYBM: Saibhang

"Saibhang" translates as self-Illumined, self-manifested, self-existent etc. Thus, the "Ik Oankaar" is also self-Illumined, self-manifested or self-existent. It simply means that God does not depend for His birth or His sustenance on anything else; for He exists self-sufficiently in relation to Himself.

• Akwl mUriq AjUnI sMBau kil AMDkwr dIpweI: Akaal moorati ajoonee sa(n)bhou kal andhakaar deepaaee: Being of Immortal Manifestation, He is not born; He is self-existent; He is the Light in the darkness of Kali Yuga (sggs 916).
• AwpIn@Y Awpu swijE AwpIn@Y ricE nwau: He is enlightened by Himself and shines in His own Light and Himself created Name (sggs 463) .
• nwnk BMfY bwhrw eyko scw soie: There is only One God who is not manifested with the help of a woman (sggs 473).

9. gurpRswid: Gurprasaadi

"Gurprasaadi" is made of two terms — "Gur" and "Prasaadi". The term "Gur" indicates God as described in the preceding eight statements (also Shabad). "Prasaadi" ( or Parsaad) translates as "Grace", "Nadar" or "Kirpaa". Hence, "Gurprasaadi" implies that God is realized with His Grace. In other words, God (as revealed by Baabaa Nanak here) expresses Himself in His Word (Shabad) and God Himself as Guru bestows the gift of Grace. However, for the grant of His Grace one has to pray, meditate (Naam-Simran, Japa etc.) and completely surrender or submit ( body and mind or Haume) to His inscrutable Hukam (Will). Thus, this Mool-Mantra urges us to bring one's unit consciousness in tune with the Divine Essence — Shabad/Naam. As the Word "Shabad/Naam" is an extension of God, He expresses Himself in It.

• guru prmysru eyku hY sB mih rihAw smwie: Gur purumaesur eaek hai subh mehi rehiaa sumaae: The Guru and the Transcendent Lord are one and the same, pervading and permeating amongst all (sggs 53)
• gur pwrbRhm eykY hI jwny: gur paarubrehum eaekai hee jaanae: one sees the Guru and the Supreme Lord God as one and the same (sggs 887).
• guru myrY sMig sdw hY nwly: Gur merai sang sadaa hai naale: My Guru is always with me, near at hand (sggs 394).
• guru myrw dyau AlK AByau: Gur meraa deou alakh abheou: My Guru is divine, invisible and mysterious (sggs 864).
• Awpy siqguru sbdu hY Awpy: Aape Satiguru Shabad hai aap: God is the Satguru as well as the Shabad (sggs 797).
• sbdu gurU suriq Duin cylw: Shabad Guru surti dhun chelaa: The Shabad is my Guru. By focusing consciousness on this Shabad, I become a disciple (sggs 943).
• qyrw sbdu qUMhY hih Awpy Brmu khw hI: Teraa Shabad toon hai hahi aape bharam kahahee: The Shabad is Yours; You are Yourself. Where is there any doubt? (sggs 162).
• EAM swD siqgur nmskwrM: Oum saadh satigur namasakaaram: I humbly bow in reverence to the One Universal God, the Holy True Guru (sggs 250).

"Gurprasaadi" also implies that God-realization or linking of the unit consciousness (Jeeva) with the Infinite Consciousness (Shabad-Surti) can be experienced by one neither through reassuring, logic, philosophic speculations or learning by the personality made of body-senses-mind-intellect nor through ritual practices like pilgrimages, outer display of religion, fasting on sacred days and so on. It is through sincere devotion (Bhagti) and prayer (Ardaas) God's Grace may be awakened ("Pargat") within, leading to His Realization.

In summary, this Sikh Fundamental Creed or "Mool-Matra" revealed by Baabaa Nanak summarizes the Essence of his Message. It sums up Sikh beliefs about God and encapsulates the entire Sikh theology. To put in a nutshell, the remaining Banee of the SGGS is an elaboration of this "Mool-Mantra" and revolves around this main Message. The tenth and the last Guru of the Sikhs, Sri Guru Gobind Singh Jee, eternally sealed these teachings along with the Sikh theology in the SGGS.

• mUl mMqRü hir nwmu rswiexu khu nwnk pUrw pwieAw: Mool mantra har naam rasaain kahu Nanak pooraa paaiaa: By chanting the God's Name, which is the Source of all Mantras and the Source of Nectar, I have found the Perfect God ( sggs1040).

A note on gender: the Sikh philosophy does not attribute particular gender to God; it's only for the ease of writing and reading that a pronoun "he" for God (or human beings) is used herein , but surely God (and Soul, which is His "Ansh" or part-and-parcel) being Formless Energy ("Tribhavan Joti") transcends all gender!

• n nr hY] n nwr hY: Na nar hai. Na naar hai: (God is) neither man nor woman (Akaal Ustat, Tenth Paatshaahee).
• suMn mMfl ieku jogI bYsy ]nwir n purKu khhu koaU kYsy ]iqRBvx joiq rhy ilv lweI] suir nr nwQ scy srxweI: Sunn mandal ik Yogee baise. Naar na purakh kahahu kou kaise. Tribhavan joti rahe liv laaee. Sur nar naath sache saranaaee: The Yogi, the Primal Lord, sits in the deepest Samaadhi. (Since God) is neither male nor female; how can anyone describe Him? The three worlds center their attention on His Light. The godly beings and the Yogic masters seek the Sanctuary of this True Lord (sggs 685).
  

— T. Singh
www.gurbani.org