Concept Of Naam

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(iv) Merger of the superman with God, without being His creative instrument, would inevitably involve the re-absorption of the Immanence or Will of God. This would virtually be a request for winding up all God?s creative activity. Such an ideal might be logical in religious systems where human existence is not considered real and authentic, or is a bondage, or in dualistic creeds where the separation of the spiritual element from the material element (prakriti) is sought. That is why in such systems, self-immolating asceticism and calculated other worldliness or austerities have a logical and recognised spiritual sanction, but not so in Sikhism, where all such practices have not only been considered to be useless and superfluous, but are deemed positively harmful and un-spiritual, especially when the Guru?s God is Creative and Attributive, and wants His supermen to be the instruments of His Will and of His Progressive Creativity.

This makes one point clear. The Guru?s language being symbolic, link, merger, or
joining can never mean fusion, or loss of human identity of the superman, and, thus, his ceasing to be a creative instrument of God?s Will, plan and purpose in the created world. The ideal of simple merger or nirvana (not Bodhisattvic) would not be the service of God or Naam or action according to His Will, but would rather be an anti-creative annihilation or spiritual suicide almost egoistic in its content.

 

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(v) The ideal of merger in God would be quite foreign to a monotheistic creed like Sikhism, which in all its aspects, is anti-pantheistic and casts on the individual the responsibility of taking up God-centred activity instead of self-centred indulgence. Harmony with the Will of God does not mean absorption into it but free co-operation with it. ?Our wills are ours to make them Thine.? In other words, ?identification with the Divine Will on man?s part really signifies an act of faith and freedom by which he makes the Divine End, his own end; it is not the recognition of the actual identity of his will with God?s Will,? writes Galloway. [3.].

 

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We conclude that the superman, towards whom the evolutionary progress is directed, becomes the instrument of, or linked to Naam. This is the meaning of the ideal of one?s being linked with Naam or doing the Will of God or being given the boon of Naam. The role of the God-faced is not only to be ever-creative and altruistic himself, but also to make the entire social fabric creative and virtuous. In Indian religious life, it involves a radical shift from personal piety and salvation to service of man in general, whose uplift becomes the first and the highest love and priority in spiritual endeavour. Everyone is to be raised to the level of the superman and treated as equal.

 

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This we have seen is the thesis of Guru Granth Sahib. Since all these ideals can be pursued by the superman only in the spacio-temporal world, it is obvious that any supposed ideal of merger, as in some other religions, is both foreign and contrary to the thesis of Naam. Just as in the case of the art of swimming, no training or test of it is possible outside the pool, similarly, whether a person is self-centred or God-centred, qualityful or otherwise, can be tested and authenticated only in this world of ours, and that also from one?s deeds and activities during his participation. The aim is to be the instrument of God and to fulfil the object of evolving supermen and making this world into a beautiful and qualityful place of supermen, i.e., to create God?s kingdom on earth.

 

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(c) The Lives That The Gurus Led So As To Lay Down The Ideal For Others To Follow :

Having come to the conclusion that according to the doctrine of Naam, as laid down in Guru Granth Sahib, complete participation in life is the ideal, we may see what kind of life the Gurus lived. The lives of the ten Gurus are the best pointer to the goal of human life set in Guru Granth Sahib, since these constitute the clearest interpretation of their teachings. In the Guru Granth Sahib, all kinds of social and political qualities have been attributed to God and the Superman. Accordingly, it was the demand of the doctrine of Naam that the Gurus take full share in the life of their times. And we see that this is, as it should have been.

 

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Apart from the eternal problems of man, with which the Gurus dealt in detail, students of history know that in the Gurus' times there were two malignant growths ?
the caste and the tyrannical political system.

The Gurus never bypassed them as being too mundane to concern them. Regarding both these matters, the Gurus? role has been revolutionary. In their hymns, they have forcefully condemned these institutions : "The pride of caste leads to multifarious evils." [1. p. 1128]. "Distinction of high and low caste and colour, hell and heaven introduced by the Vedas are misleading." [1. p. 1243]. "Kings are like tigers and courtiers like dogs, and they prey upon peaceful citizens. The Kings? employees tear up innocent persons, and the dogs lick up the blood that is shed." [1. p. 1288].

 

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"The Mughals are made the instrument of death. The people have suffered intensely, O God, art Thou not moved? ...... If the strong mauls the strong, I grieve not. If the lion attacks the sheep, the master of the flock must answer." [1. p. 360].

Their protest against these evils did not rest at that. In the social institutions which the Gurus organised, caste had no place. Four of the five Beloved Ones (panj piaraas) of the Guru, who were to lead the entire community of the Sikhs were from the Sudras. After the political execution of the Fifth Guru, the Sixth Guru started regular military training and preparations in order to fight the challenges of the oppressive political system. The execution of Guru Tegh Bahadur intensified the socio-political struggle against Mughal misrule. Two of the sons of Guru Gobind Singh sacrificed their lives in war, while the remaining two were bricked alive. The Tenth Guru also laid down his own life in this struggle. It is not our object here to go into historical details or to assess the political impact of the Sikh movement.

 

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We need only to stress that as the result of their own thesis laid down in Guru Granth Sahib, the Gurus felt a spontaneous spiritual compulsion to organise and raise a revolt against the oppressive socio-political system.Obviously, the lives of the Gurus reinforce the conclusion we have already reached, namely, that Guru Granth Sahib stands for complete participation in all creative and constructive aspects of life.

 

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8. Way to Naam

Now, we come to the last question as to how to establish link with Naam, how to become God-centred from a self-centred person, and what method of training to adopt on this path. Just as the attributive God must work in the world, the training and transformation must also be in the world itself, and not outside it. In Guru Granth Sahib the following five modes of training have been referred to :

(a) remembering God (Naam);

(b) keeping good company;

(c) developing a sense of discrimination;

(d) doing virtuous activities in the sense explained already;

(e) avoiding vices.

It is not our object here to elaborate on these except (i) to clarify an ambiguity which, we feel, exists about remembering Naam and (ii) to give a few statements of the Gurus on each of these modes.

 

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Note:
It was an extract Of an article.

Naam is cure of all suffering. “If there is Naam I live, if not I die.” “Naam is beautiful.”http://www.sikhphilosophy.net/gurmat-vichaar/18940-concept-of-naam-5.html#_edn1 “A body is dead without life and a life is dead without Naam. All activities of human being without Naam are worthless and cause bondage and suffering.”[ii] Guru does not denounce the pleasures of the world, but without the link with Akal Purakh they are empty. Naam supplies the real content.[iii] Naam is not muttering of mantras by the tongue but it is communion of the heart with Akal Purakh[iv]. It is the motivation behind remembrance and to keep the God in mind. Naam is not mere reflection or meditation, it illuminates our hearts and affects all activities of our life. It is moulding of the whole personality. Naam is our whole character. Naam is our whole, but pure worldly life.[v]



http://www.sikhphilosophy.net/gurmat-vichaar/18940-concept-of-naam-5.html#_ednref1 Ibid 2. Page 1198.

[ii] Ibid 2. Page 8, 11, and 40.

[iii] Ibid 33. Page 233.

[iv] Ibid 2. Page 1255 and 1264.

[v] Ibid 33. Page 236.
http://globalsikhstudies.net/articl...Sikh Vision of the Cosmic Order - Part II.doc

 

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There is both theoretical and practical aspect of a religion in the Vedantic tradition. Sidhanta is philosophical aspect and Marga is the method of living that philosophy. In Sikhism Naam Marga is the theoretical side and Wismad Marga is the practical side. The distinction is in name otherwise they are the two aspects of the same process.http://www.sikhphilosophy.net/gurmat-vichaar/18940-concept-of-naam-5.html#_edn1

Wismad or wonderful bliss (Anand) is the aesthetic feeling of wonder. In Wismad the individual experiences indescribable intensity of wonder and joy. Anubhav (intuition) feels quite at home. The whole, the experience, the experiencer, and the experienced is one linked unity. It is aesthetical insight leading human being through appearance to reality through world to God.[ii] The feeling of this transcendental experience, a feel of wonder and joy is Wismad and it is indescribable.[iii] In this state, the distinction between God and His attributes is lost. Then God is Wismad, the world is Wismad and the self is Wismad and all three merge into Wismad.[iv]

Gurmukh's mind is towards God, Gyani is the one who has knowledge, Brahmn Gyani is the one who has realized God. Such a man does not fear anybody nor does he frighten anybody.[v] Mind is capable of good and evil but soul is not. When soul becomes dominant then the attachment of mind with the world is lost. The soul remains unaffected and the mind stays in tune with the soul. All individual’s actions are guided by Bibek Buddhi in contemplation. Then he or she becomes Jiwan Mukt - enjoying perfect release while living in this world.[vi]

When the individual will is attuned to divine will. Then all activities of life are performed without any mental conflicts. Human being feels one with God and becomes a resident of Begam Pura - Sinless and Fearless colony, Abchal Nagari - Everlasting city - the kingdom of God[vii]. The worshipper always prays for God’s grace and does not expect anything as a necessary fruit of their labours[viii]. A Sikh does not do anything without first offering an Ardas - prayer requesting Akal Purakh to be with him or her at every step. A Sikh goes to Satsang - Holy Association and listens to Kirtan. The sacred music speaks of an intense yearning of heart for the divine which is in human being and not in the temple or scripture, nor in images and symbols.[ix] Gurus insisted on Naam Japna meditating on God’s name, Kirat Karna earning an honest living and Wandke Chakna to share earning’s with fellow beings. These three aspects constitute Guru’s Naam or Wismad.[x]

There are five stages of development in the evolution of individual's inner consciousness. This is the process of transformation which allows the individual to achieve enlightenment through the framework of progression from the self to Naam. The lowest region is Dharam Khand (the sphere of law). It is the material environment of human being. In this region human being looks upon things as created by God. The second stage is Gyan Khand which is the region of reflective imagination. What is perceived by the senses is extended in its vastness. The third stage is Saram Khand, the region of creative imagination. In this realm God's attributes of beauty - the vision is revealed to human being, and he or she sees the infinite creativeness of God. The fourth is Karam Khand the region of Grace. Here the development of mental outlook has the divine grace, and the divinity itself. The attribute of the realm of grace is Hukam (Will of God). The fifth and the last realm is Sach Khand (the realm of Truth) - the realm of Supreme Being - the metaphysical Reality. In Sach Khand human being's will is in tune with the divine will.[xi]

http://www.sikhphilosophy.net/gurmat-vichaar/18940-concept-of-naam-5.html#_ednref1 Ibid 2. Page 213, 232, and 233.

[ii] Ibid 2. Pages 237-239, and 243.

[iii] Ibid 5. Pages 293, 320, 377 Sukhmani

[iv] Ibid 5. Page 299.

[v] Ibid 5. Page 1425.

[vi] Ibid 2. Page 243-244.

[vii] Ibid 2. Page 247.

[viii] Ibid 5. Page 838.

[ix] Ibid 2. Pages 251, 252.

[x] Ibid 2.

[xi] Ibid 2. Pages 252-254.

sikhglobal studies.

 

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Yogi Bhajan Lecture Archive: Share With Others

an important article:copyrighted material.

 

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(a) Remembering God (Naam) : There is considerable misunderstanding as to what constitutes the remembering of Naam. True, in Guru Granth Sahib there is laid great stress on remembering Naam (Naam Japanaa) and praise of God (sift saalaah). Accordingly, it has been said by some that this remembering, or what Trumpp calls "muttering", is by itself enough for one to link oneself with God. This remembrance is sometimes also understood to mean yogic practices for the achievement of the so-called bliss as an end in itself. We are not only unaware of any hymns in Guru Granth Sahib recommending such yogic practices or any tradition in this regard, but there are clear hymns against the use of such practices as means to spiritual achievement or as ends in themselves. In the very first hymn of Japuji, mere one-point meditation is considered pointless, the way to be a sachiara is to work according to His Will. True, there are numerous verses in Guru Granth Sahib eulogizing Naam and Its remembrance.

 

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But there are also innumerable verses denying the utility of any mechanical means or mere repetition of words or hymns, e.g., "Every one repeats God?s Name, but by such repetition one gets not to God." [1. p. 491]. "With guile in heart, he practises guile, but mutters God?s Name. He is pounding husk and is in darkness and pain." [1. p. 1199]. "One mutters God?s Name, but does evil daily in this way the heart is not purified." [1. p. 732]. The important thing is the motivation behind praise and remembrance. Flattery, sycophancy and hypocritical utterances cannot be considered praise, because the motive of such utterances is self-interest. Real praise involves admiration, love and devotion accompanied by an honest desire to follow as an ideal or imbibe the qualities of the one who is praised, God in this case. Such praise is a pining for what we are not, with a humble desire to move in the direction of the ideal.

 

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Praise, thus, is a spontaneous acknowledgement of the Glory of God and the desire to please Him, not by mere words but by qualityful deeds. Similarly, remembrance or repetitive utterances can be mechanical, magical, or ritualistic in nature. As against it, remembering can be a way to keep in mind one?s basic ideals so that the frail human psyche does not falter or deviate from one?s chosen direction and ideals. That is why, in the hymns of Guru Granth Sahib, the reference is not at all to any mechanical repetition but to keep God in mind. Hence, the words used for the purpose are, Naam ?being or living in one?s consciousness? (man vasai, or kare nivaas), ?enlightening one?s being? (kare pargaas), ?imbued?(ratte), etc. This remembrance is like keeping the fear of God in one?s mind while embarking on any activity or making any decision. It is not an end in itself and seeks no magical or compulsive effects, but it is a way of reminding oneself to take heart and courage to do the right thing.

 

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Just as in the case of ?doing the Will of God? and ?being yoked to Naam?, ?remembering? is also inalienably linked with the subsequent decision to be made and activity to be undertaken. ?By dwelling on the Word, mind flows to serve others.? In short, the praise and remembrance of Naam, or keeping ?Naam in heart? is just the means to recall the lesson and the ideal suggested by Attributive Naam. It is an humble attempt to seek the Grace and Light of the Guiding Star of Naam, to show to the weak and wavering psyche the path one has to tread and the direction in which one has to move in life. The conclusion is the same, namely, that all deeds and activities have to be in life, which is the sole test of the earlier training, remembrance and preparation.

(b) Company Of God-faced Men : The Guru writes : "Just as castor plant imbibes the scent of the adjacent sandal wood, similarly, even the fallen are emancipated by the company of true ones." [1. p. 861]. "In good company, we become true and develop love for Naam." [1. p. 58]. In good company, one becomes good." [1. p. 314].

 

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(c) Use Of Reason And Sense Of Discrimination : In the Gurus? system, use of human rationality and sense of discrimination have a distinct and important place. Man?s faculty of reason is without doubt an asset which other animals do not possess. Sikh theology being non-deterministic, man has a distinct moral freedom and responsibility in the choice of his actions and thereby to bring about his transformation. The Guru writes, "By use of discrimination or intellect one serves God. By discrimination one is honoured. By discrimination and study one understands things. It is the sense of discrimination that makes one charitable. This is the right way, rest is all wrong." [1. p. 1245]. "Man is blessed with the light of reason and discrimination." [1. p. 913]. "One, in fear of God and discriminating between good and bad, appears sweet to God." [1. p. 768]. "We know right from wrong and yet fall into the well with torch in hand." [1. p. 1376].

 

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(d) Ethical And Creative Activities : We have concluded already that only moral deeds in all fields of human activity are acceptable to God. God?s interest in this development of man can be gauged from the fact that "He takes cognizance of and rewards even an iota of good deed," [1. p. 784] it being "His innermost nature to help the erring." [1. p. 828]. A few of the Guru?s hymns on the issue are given below : "Love, contentment, truth, humility and other virtues enable the seed of Naam (vision of basic unity and reality) to sprout." [1. p. 955].

 

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Avoiding Vices : Side by side with the above positive step it is equally important to avoid vices, "With self-control and discipline, we forsake vice and see the miracle of man becoming God." [1. pp. 343-4]. "Drive out lust and anger, be the servant of all, and see the Lord in all hearts." [1. p. 866]. Control your evil propensities and you become a perfect man." [1. p. 404]. "Good, righteousness, virtue and giving up of vice are the way to realize the essence of God." [1. p. 418]. "Control cravings, and the light of wisdom will come; then fashion this wisdom into deeds." [1. p. 878].

 

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We need hardly amplify the point except to say that the entire approach and the method of training have to be interconnected and simultaneous. The remembrance of God, good company and use of human rationality have to be the means to help man to undertake and do right kind of action and deeds, involving productive work, sharing of profits, and looking upon and treating all alike. "The man incapable of earning a living gets his ears split (for wearing yogic-earrings), or one becomes a mendicant. He calls himself guru or saint, but begs for food from door to door. Never look up to such a person or touch his feet. He alone knows the way who earns his living by hard work and shares his income with others," [1. p. 1245] i.e., the training of man has to be in life and for life. "My whole being, body and consciousness are imbued with Naam. True living is living God in life." [1. p. 684].