In the Sikh tradition, Waheguru is a focal word around which every activity of a Sikh revolves. Waheguru Simran (meditation) serves as a constant expression of an internal awareness of the Divine, and the term Waheguru is included in daily vocabulary as a social expression of Divine consciousness. Thus, in the life of a Sikh, continuous chanting of Waheguru becomes 1) state of mind, 2) a conceptual formulation of theology, 3) an observance of ritual, and 4) a mode of communication among fellow beings. When a Sikh meditates, he/she adores the Creator as Waheguru When a Sikh sings in his solitude, he/she sings Waheguru as the presence of the ineffable Divine light as well as an act of thanksgiving to God. Here, thanksgiving is to express gratitude for numerous gifts received in life. When Sikhs join in community prayer, they glorify their heroes and their history by loudly chanting Waheguru.
Term Waheguru translated:
Waheguru is made up of two words, "Waha" and "Guru." The word Guru is further made of gu and ru. Waha is a form of addressing the greatness of God as 'marvelous', 'wonderful', ineffable, unspeakable or simply as an expression of feeling blissful; the word guru personifies God into the illuminating energy which removes the darkness of illusion. In Sikh tradition it is the object of deity for worship The most accepted translation today was given by eminent Sikh historian, Bhai Santokh Singh, in his classic, Nanak Prakash (1.1.62-63).
The Gurmukhi verse was translated by Sikh theologian, Sirdar Kapur Singh as below: "Wahe means wondrous, that which cannot be described by means of a proposition or syllogism, Gu, means, inertia, matters, nascence, transience, and Ru, means, the destroyer of them, the light that animates, and sustains pure consciousness."
The term 'Waheguru' was introduced in Gurmat by Guru Nanak who is said to have ordained recitation of Waheguru as key (Mantar) of meditation or simran. There is a story about Guru Nanak, in Janam Sakhi which narrates that Guru Nanak had asked his companion, Bhai Mardana, that he should continuously chant Waheguru as they wished to cross the river by doing so. Perhaps there was a hint to 'cross the ocean of life' on the strength of Waheguru recitation.
The practice of simran by recitation of mantar was meant to bring to mind the object of worship with singular attention.
Thus, Waheguru is meant to serve both as the key and the object in the Sikh practice of simran.
The poet laureates of Guru's court, Bhats, witnessed Guru Amar Das meditating on Waheguru. Their testimony is referred in Sri Guru Granth Sahib as:
Guru Amar Das meditates by chanting Waheguru and thus he lives in bondage with the Creator.
Guru Gobind Singh Ji included recitation of Waheguru in the holy ritual of baptism and ordained his followers to employ Waheguru as Guru-mantar. Since then, the recitation at Waheguru has been continuously emphasized in the Sikh injunctions.
In Sri Guru Granth Sahib, there are several references to the rehat of reciting Waheguru. For example, it is said that those who look up to the Guru for their guidance always recite Waheguru, to the contrary of those who rather listen to their own intuition and poison themselves to spiritual death.
You are ordained to always recite Waheguru, since the Waheguru recitation pleases the Guru.
The followers of Guru recite Waheguru always, even in their sleep, as well as when awake. Says Nanak, they who contemplate all the time are cleansed.
Also those who recite Waheguru from the depth of their hearts will achieve salvation and will not be answerable to the Angels of Judgment.
It is thus clear, that Waheguru has been made a central vocabulary in Sikh traditions since the times of the Gurus, even though, according to Sardar Kapoor Singh, this term is also found in the annals of other religious traditions, such as Buddhism, Vedanta, etc. According to him, "the Chinese pilgrims, who visited India in the seventh century, testify that in the Buddhist congregations when any exposition was made of some profound or basic metaphysical doctrine. It was customary for the members of the congregation to recite, in appreciation, Wahu, wahu."
Approbatory reference to this practice exists in the Guru Granth Sahib itself: Wondrous, wondrous is truly expressive of the waking reaction of a religious man. Further, according to Kapur Singh, in the occult Tibet, the expression, samyagya, is uttered, or written, before all sacred knowledge indicating that the teachings are too profound and esoteric to be taught to, or comprehended by, any, save the purified and the disciplined.
The formula is itself regarded as a seal of secrecy on the esoteric teachings. Samyagya is the exact equivalent of the Sikh esoteric formula Waheguru Samya, means infallible knowledge, which is complete realization of the self, and gya word of the Tibetan language is originally a Sanskrit word, which means 'wondrous', Wahu.
Waheguru as expression of the Creator:
The word Waheguru adorns in the Divine as the one equal to whom is none other. Thus it is said in Sri Guru Granth Sahib:
"Waha Waha bani Nirankar hai..."
The term Waha or Waheguru denotes the Formless Who is Matchless.
The term Waha (or Waheguru) denotes praise of the Lord as it is realized by those who are seeking guidance from Guru.
The term Wahe (or Waheguru) denotes the transcendental Truth through which the seekers may reach the Lord.
Waheguru as expression of gratitude for the gift of life:
The Guru ordains recitation of Waheguru as an act of thanksgiving to God. Thanksgiving is an expression of gratitude for numerous gifts received. Through chanting of Waheguru, a Sikh transforms the whole of creation as an occasion to experience the Divine and to live in the gratitude of God for the gift of life and numerous other bounties.
Waheguru as a means of purification:
In the Sikh tradition, cleansing deeds are especially stressed. They are expressed as ishnan which is one leg of Sikh tripod. The corporal personality of a Sikh stands on three legs namely (1) Naam - worship of Supreme Being, (2) Daan - charity (sharing of intellect, wealth and bodily skills with others), and (3) ihsnan, the cleansing acts (noble deeds). Ishnan consists of truthful living, practice of honesty in trade and profession, and in dealings with others. Further, Ishnan ordains seeking of constant company of other seekers and men of God to facilitate the path of salvation. Expression of gratitude by singing Waheguru is also said to be a cleansing deed or ishnaan. For example, as illustrated below through a verse from Siri Guru Granth Sahib, the virtue of ex-pressing gratitude through recitation of Waheguru is to purify your mind, body and thought processes. Such a deed scrubs of the black stains of ego from one's consciousness. This effort of purification is a necessary step towards acquisition of the divine consciousness and towards developing a link with the Ultimate Truth.
Recitation of Waheguru as expression of gratitude cleanses your mind and salvages your consciousness from the per-version of illusionary ego.
Waheguru as key to Salvation:
Meditation of Waheguru was ordained by the Guru as mean of pleasing the deity and of achieving salvation.
ਨਾਨਕ ਵਾਹੁ ਵਾਹੁ ਕਰਤਿਆ ਪ੍ਰਭੁ ਪਾਇਆ ਕਰਮਿ ਪਰਾਪਤਿ ਹੋਇ ॥੧॥
Naanak Vaahu Vaahu Karathiaa Prabh Paaeiaa Karam Paraapath Hoe ||1||
नानक वाहु वाहु करतिआ प्रभु पाइआ करमि परापति होइ ॥१॥
O Nanak, chanting Waaho! Waaho! God is attained; by His Grace, He is obtained. ||1||
22985 ਗੂਜਰੀ ਕੀ ਵਾਰ:੧ (ਮ: ੩) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੫੧੪ ਪੰ. ੫
Raag Gujri Ki Vaar Guru Amar Das [SGGS:514]
Says Nanak, by meditating on Waheguru one achieves the Lord and receives His Grace.
Says Nanak, those who recite Waheguru from the depth of their heart, will achieve salvation and will not be answerable to the Angels of Judgement.