Concept Of Naam

[Sikh80]

Aad ji,
There may be two planes so far as the thoughts are concerned. The Vedic principles state that one may worship Krishna as the guru and the lord himself.In fact He Himself has stated in Gita that He alone is to be the subject of focus in meditaion. He Himself is the sagun and the Nirgun format. Sikhism reject the very idea of Incarnation of God.

Subject to this essential and basic difference the choice becomes clear as to by which name we address Him with love. Our Guru mantra is prescribed.But do you really think that addressing Him by love should be limited to a word only.? Yes, as per Gurumantra is sugestive of one word where in we should focus ourselves.

It is the common practice and genearlly accepted as well. Due to some background we stick to this else the entire philosophy is the same.

Lord Krishna has prescribe 'Om' as the point of focus so far as the Mantra is concerned. Kabeer has focussed on some word that was not waheguru; Likewise Nam dev and may be many others.

It is the reflection of the love that should matter while practicing the naam. God is the same ;never changing and eternal and all powerful.He understands everything. Sikhs do stick to this Mantra only as it is prescribed. I appreciate your comments about similarity between the two.

Both the planes reflect only one image.

Regards

Sorry for mistakes.

 

[Sikh80]

The Teachings of Bhagat Raidas​

W.M. Callewaert & P. G. Friedlander ​

Part I​

* This excerpt from the Belgian scholars’ definitive work: THE LIFE & WORKS OF RAIDAS is being published with special permission of Messrs Manohar Publishers, New Delhi 110 002.
@ In a positive sense of “community”.
The pads of Raidas are teachings intended to be sung at gatherings of devotees. They can only be regarded as ‘texts’ in the sense that oral performances are texts. As they were not intended to be read it must be accepted that some aspects of their impact as performance pieces may not be readily accessible from their written versions. Their communal performance, as songs set to music, could have reinforced sentiments not fully comprehensible to a reader. The motivation for the creation of the vani of Raidas must have been to express certain teachings, through songs, to the assemblies of devotees at various forms of communal@ assemblies. It could not have been to demonstrate skill in prosody or musical performance per se, these being worldly ends, but the generation of sentiments of devotion to God in those present at such assemblies. This means that to consider the pads in terms of the skillfulness of their composition would be, in a sense, an error, for their true success could be measured by the degree to which they engendered a sense of devotion and of the immanence of God.
The pads of Raidas do not present the teachings of Raidas in an orderly or methodical fashion. Each pad is a glimpse into Raidas’s thoughts, experiences and beliefs. Moreover, their present arrangement is not due to any rational ordering of basic themes but the result of their performance within the repertoires of devotional songs current in the sixteenth and seventeenth centuries amongst the Sikhs, Dadupanthis and Nath Siddhas.
In order to study the teachings of Raidas it is necessary to distinguish between certain subclasses of pads, determined by the number of manuscripts in which a pad occurs. The selection of pads for this analysis is based upon the criteria that a pad must appear, either in at least 7 out of the 10 Rajasthani manuscripts, or in any Rajasthani Ms/Mss and the Adi Granth, i.e. Sri Guru Granth Sahib.
This results in a total of 72 pads. The basis for this selection is the hypothesis that pads which rarely occur represent distinctive features of subtractions, rather than teachings which may be presumed to be fully typical of Raidas himself. Due to this 39 pads are not included in this study of the teachings of Raidas in this chapter1.
The pads in the vani of Raidas are composed in a number of traditional genres. It is important to be aware of these genres, because the inherent rhetoric of a genre defines the types of ideas that can be presented in a pad. The main types of genre in Raidas are as follows:
1. ‘Warnings’ (citavani/citavani): This is one of the most common genres in all Sant works. Its theme is the danger of the belief that life in the world is the ultimate reality, because due to this the soul neglects to consider God and is born again into the suffering of sansar.
2. ‘Entreaty’ (vinaya/binati): This is also a very common genre in Sant works. Its theme is the suffering experienced by the singer of the pad in the world and his/her entreaty to God to rescue the soul.
3. ‘Love-in-separation’ (virah): The suffering of the soul in separation from God, which is seen as akin to the suffering of a woman separated from her beloved.
4. ‘The Destruction of Error’ (bhram vidhasan): The falsity of image worship and other external practices.
5. ‘The Glory of Praise/ the Name’ (bhajan/ namva pratap): The power of praising God is described and often previous Sants and other figures are quoted to testify to the power of Praise/the Name.
6. ‘Meeting with the Pure’ (sadh milap): The meeting of like-minded devotees, assembled in order to worship God.
7. ‘Devotion’ (bhagati): The nature of true devotion.
8. ‘The Recognition of the Beloved’ (piv pichanan): The characteristics of the Beloved, God, are described.
9. ‘The Experience’ (anubhai): The experience of union with God is described.
1 God
For the Sants God was ineffable, without shape or from, and immanent in creation. This distinguished them from the sagun bhaktas who conceived of God as having incarnated, in the form of avatars, in the world. Whilst the Sants have been characterised as Nirgunis, devotees of God without attributes, Barthwal noted that ‘It must, however, be remembered that these saints can be called Nirgunis only as opposed to [those who practiced] the gross forms of Sagun worship’2. McLeod characterises the Sants’ view of God by saying: “The Sants were monotheists, but the God whom they addressed and with whom they sought union was in no sense to be understood in anthropomorphic terms. His manifestation was by His immanence in His creation and, in particular, by His indwelling within the human soul”3.
1.1 Raidas’s conception of God
Raidas refers to God as ‘unique and incomparable’ (eka anupama 7.0), ‘the unique pure essence’ (bimala eka rasa 58.2), and ‘the incomparable’ (anupama 58.3). He affirms that ‘from first to last, in the end, He is the unique essence’ (adi ati ausana aika rasa 30.1). He views the true God as inherently unique and he says ‘there in no other God like You’ (tumha sa deva avara nahi duja 55.2). This is reminiscent of the similar phrase often used by Nanak to stress God’s uniqueness: ‘There is no other’ (avara na duja; cf. GNSR, p. 164). Raidas conceives of God as ultimately ineffable. This because He is ‘unfathomable’ (agama 58.3), ‘imperceptible’ (agocara 58.3), and ‘He has no shape or form’ (barana rupa nahi jakai 11.0). God is described as ‘formless’ (nirakara 11.3, 58.3), and ‘changeless’ (nribikara 11.3, 58.4, 84.3). Moreover due to His uniqueness He cannot be compared to anything, except Himself ‘as You are, so You are, what comparison can be given?’ (21.3). In the vani of Raidas God is characterised by a number of epithets which indicate His absolute qualities. God is said to be the ‘Imperishable’ (avinasi 58.4, 61.1, 85.5), the ‘Complete’ (asila, 9.3, 11.0), the ‘Infinite’ (anata 34.1), the ‘Unborn’ (aja 58.3; CJ and U) and the ‘Unconquerable’ (ajita 58.3; DIV).
Raidas regards God as immanent in His creation. He says that God ‘permanently pervades all places’ (61.1). He is ‘the Inner Witness’ (antarayami 34.2), who ‘constantly dwells within every body’ (12.2).
For Raidas God is ‘without and within, hidden and manifest, in each and every body there is no other Lord.’ (59.2) and he says that, ‘In plants and animals, creeping and flying insects, Hari the king dwells in everything’ (30.1). God’s immanence is summed up in Raidas’s statement that ‘You are in everything and everything is in You’ (34.3).
Raidas also calls God nirajana, ‘The Stainless’ (11.3, 62.4, 63.0, 63.1, 84.3). God is also avigat, ‘Unknown’ (63.0). Raidas refers to God as ‘the creator’ (9.1, 9.4, 30.2, 32.1, 35.2, 57.4, 61.1, 61.2). He states that the true God is ‘He who is imperishable is the Creator of everything, He permanently pervades all places. He created the five elements’ (61.1). God is called ‘the Creator and the Destroyer’ (karata harata soi 30.2) and ‘the one Creator who experiences the world’ (57.4).
In the vani of Raidas God is sometimes referred to as being, ‘without attributes’ (nirgun 58.3, 84.3). However, for Raidas ultimately God transcends the dichotomy of being ‘with attributes’ or, ‘without attributes’ for He is said to be ‘not material, not immaterial’ (11.4).
1.2 Forms of address for God
Raidas often speaks of God personified as the celestial king. God is called ‘The Stainless King’ (nirajana raya 63.1, 79.0), ‘The Sultan of Sultans’ (35.0) and ‘King Ram’ (43.3, 50.0 in Mss. CJ only, 99.0). In His personification as the celestial king God is envisaged as holding court like a mortal monarch ‘At the gateway to the court of the God of the gods, Raidas calls out ‘Ram! Ram!’ (89.3).
God, as celestial king, is regarded as ‘the universal protector in all four ages’ (37.3). God is also referred to by the name ‘Kamalapati’ (85.0, 111.1), ‘the husband of Kamala’, an epithet of Vishnu in his celestial form as the king of heaven with His consort Kamala.
Raidas appeals on a number of occasions to Ram in his sovereign aspect by using such names as ‘Raghunath’ (37.2, 88.6), which means ‘master of the Raghu clan’ and ‘Raghava’ (4.4), the Raghu clansman, as well as ‘king Ramachandra’ (101.5). All of these are epithets of the avatar Ram rather than Ram as absolute God. This is no sense implies that Raidas is acknowledging the doctrine of the incarnation of God as avatars, which is specifically rejected by him. The reason for the appearance of these epithets of God must rather be understood in relation to their context in the vani, which is always when Raidas is appealing to God to grant him refuge in accordance with the long standing Indian tradition that it is the dharma of kings to grant refuge.
Compassion is also for Raidas an important attribute of God, because due to His compassion He rescues his devotees from their suffering. Raidas says that ‘the compassionate Kesav’ is one of the names of God (9.1). He appeals to Krishna to be compassionate (12.3) and employs ‘O compassionate One!’ as a vocative form of address to God in one instance (19.2). He also appeals to God to ‘have mercy on living beings’ (99.3). Clearly the quality of compassion, or mercy, is one which characterizes God for Raidas. Although Raidas appeals to those avatars of God which exemplify compassion, this does not indicate that he accepts the validity of the avatars, but points towards the way he saw them as exemplifying particular characteristics of God. Raidas calls Narasimha ‘Narahari, merciful master of the meek’ (dinanatha dayala narahari 20.0). The core of the story of Narasimha avatar is that Prahlad could only be saved from his afflictions when Vishnu felt compassion and manifesting as Narasimha killed Prahlad’s father. Thus the principal characteristic of Narasimha, despite his evident ferocity, is mercifulness and it is to this merciful aspect of God that Raidas is appealing in this pad.
The Krishnaite names of god in the vani of Raidas occur most commonly in vinay (‘entreaty’) pads. In these pads Raidas focuses on the merciful aspect of God by appealing to Krishna, as personification of mercy. It appears that for Raidas Krishna is the personification of compassion for lowly devotees and it is possible that stories such as that of Vidur4 may be related to this perception of Krishna as the compassionate God. It is due to this that in the vani of Raidas numerous Krishnaite names are found, such as Krishna (4.4, 12.3, 23.1, 26.2, 27.1, 43.0, 83.0), Kanha (24.0, 75.0), Kesav5, Madhav6, Murari7, Banavari, ‘one wearing a garland of forest-flowers’ (48.2, 62.0), Syam (19.0 CJ), Gusai ‘the Master of the cattle’ (38.5, 109.0), Gopal ‘the Keeper of the cattle’, (86.0, 94.0) and Govinda8.
Islamic names for God occur in contexts where the irrelevance of sectarian divisions is stressed: “I did not see as one, Krishna, Karim, Ram, Hari, Raghav” (4.4). Such usages may be distinguished from the use of terms of Persian and Arabic origin in a small group of pads9. This group – distinguished by a high incidence of such loanwords – is characterised by common language, rather than shared subject-matter, and includes vinays (35), cetavanis (41, 64), and virah pads (69), as well as the vision of Begampur (36). This may suggest that Raidas and his later exponents adopted a suitable style to expound his teachings when in the company of Muslims10. In the special context of this group of Pads God is called ‘the Sultan of Sultans’ (35.1), ‘the Bounteous Lord’ (sahiba gani 41.0), ‘the Creator’ (khalik 65.0), ‘the Compassionate’ (karim 64.1) or ‘the Husband’ (sah 69.1, SGGS).
1.3 The concept of naam
The importance of the concept of naam is indicated by the various definitions suggested for it in the studies of the Sants. In Kabir’s teachings it is said naam “is conceived of as unique and as expressing or revealing in a mysterious manner the all-pervading Reality: it is the voiced form of the divine”11. In Dadu “the Name of God is something more than any particular form of address the worshipper may use in his approach to Him. The Name of God, in a word, is God made known”12. In Nanak, “The divine Name is the revelation of God’s being, the aggregate of all His attributes, the aggregate of all that may be affirmed concerning Him”13.
For Raidas too the naam is of vital importance. However, it should be noted that two distinct usages of the word naam/naav in the vani of Raidas can be distinguished. First, at a conventional level, ‘name’ refers to the particular letters or sounds, the label, by which something is known. Secondly, at the metaphysical level, ‘Name’ refers to the concept of the essential essence of God. Moreover, the names of God are not to be confused with the concept of the name of God. Raidas makes this explicit when he says: “I worship Him, who has no village, no place and no name” (4.5). Here ‘name’ is used in reference to the conventional names of God, rather that the concept of the Name of God. The Name of God is central to Raidas’s teachings and he describes it as his “sole support” (13.3).
An additional indication of the centrality of the concept of the Name of God for Raidas is his reference to the Puranic doctrine that in the present “dark age the Name is the only support” (32.4).
He also lays particular emphasis on renunciation of worldly matters in favour of the Name of God. It is only through the Name of God, which is in itself the patit pavan, or ‘the uplifter of the fallen’, that Raidas believes liberation can be attained (8.2). The power of the Name to liberate the sinner is the most consistently stressed feature of the Name in the vani of Raidas and in this Raidas is subscribing to the general Sant view on the power of the Name14.
His belief in the Name’s potency as a means of salvation for the sinner is also evident in 47.3 and 34.0 (Adi Granth).
In the context of Raidas’s social status the conception of the Name’s power to grant liberation to the fallen has a special poignancy. The social position of the Chamars is evidently referred to Pad 67.0: “I was unhonoured but due to Hari I became honoured”.
1.4 Ram
Ram is the most frequently used name of God in the vani of Raidas. In the mediaeval period the name Ram was used for both God in His incarnated form and in His absolute attributeless nirgun form. The name Ram derives from the Sanskrit root ram, which means both ‘to enjoy (sexually)’ and also ‘to stop, to stay at rest’15.Ram was an important name of God in the works of Kabir, and Vaudeville says that in the works of Kabir “rama or nama is conceived as the supreme bija-mantra, containing all ‘truth’ or ‘being’ (satya) in itself”16. To a great extent the words ram and naam appear to be synonymous. The close relationship between the words ‘Ram’ and ‘Name’ is shown by the frequent occurrence in Raidas’s vani of the phrase ram nam, ‘the Name of Ram’, which occurs eleven times17.
For Raidas, Ram is the name of god par excellence and whilst he uses, as has been shown, a wide range of names for God it is the name Ram which for him is the supreme name of God. When Raidas refers to ‘Ram’ he is not referring to Ram, the avatar of Vishnu but to the supreme God, as is explicitly stated in Pad 9.1: “All the world is misled, speaking of a ‘Ram’, who is not this Ram. For Raidas belief in the avatar Ram is an error: “Through the ‘Ram’ which all the world knows, one is lost in delusion, brother”(9.2).
It is through Ram, in his nirgun form, that the knot of doubt which separates the soul from God can be overcome:
Apart from Ram, who can conquer your pride? (32.2, PV)
From first to last, in the end apart from Ram,
There is no other who grants liberation, O Hari! (19.0)
The ultimate goal for Raidas is total absorption into Ram: “When the mind has merged into the ocean of Ram, the cries disappear” (3.2).
Raidas asserts that he follows the tradition of attaining liberation through Ram, whose former adherents include many revered figures:
Brahma-Rishis, Narad, Syambha, Sanak and his siblings –
only those who repeated ram passed over. (23.3)
The power of the very syllable ra itself is often stressed: “Singing of the virtue of the sound ra’ ra, Sants and sadhus easily pass over” (47.3). The significance of the syllables ra and ma in the sadhana of Raidas is great. In one pad he explains that the power of the sound ra is that through which one becomes free from everything and attains union with God:
I will sing the name of Ram –
The sound ra ra is free from everything.
I shall merge in union within. (14.0)
The ultimate experience is characterised as paracai, mystical encounter, with Ram:
Whoever abides in the experience of Ram,
is touched by the philosopher’s stone –
he has no sense of duality. (1.0)
Through this experience alone the duality of the devotee is eliminated:” he becomes gold” (1.0; variant in Ms V). To become gold is to attain union with God, for, as Raidas often reiterates, the relationship between the soul and God is like the relationship between bracelets and gold.

- End of Part I​

[To be concluded]​

References​

1. pads in 1 Ms only: M 26-29, 68, 91, 94; I 61, 80; Adi Granth (SGGS): 95-111.
pads in 2 Mss only: 46 CJ; 60 IU; 70 DM.
pads in 3 Mss only: 16 MCJ; 25 VIU; 93 IMP.
padsin 4 Mss only: 17 IUCJ; 71 VIMU.
pads in 5 Mss only: 79 IMUCJ; 84 DAVIM; 92 AIMCJ.
pads in 6 Mss only: 76 DAIUCJ.
2. Barthwal: 1978, p. x.
3. GNSR, p. 152/13. p. 215.
4. See Nabhadas Bhaktamal 51, p. 102-4.
5. Kesav, ‘The one with [luxuriant] hair; or the brilliant one’, also said to be because he slew the demon Kesina: 7.0, 9.1, 21.0, 28.2, 37.0, 38.4, 82.2, 83.0.
6. Madhav, ‘The honey-like one’, also said to be because Krishna is a descendant of the Yadava king Madhu. 27.3, 27.4, 43.0, 44.0, 51.0 (AG), 55.0 (AG), 57.0, 58.0, 72.0, 80.2, 82.3, 95.2.
7. Murari, ‘The Enemy of Mura’: 43.0, 48.2, 83.3, 78.1 (AG), 103.1.
8. Govinda, ‘The Possessor of cattle’, 22.0, 38.5, 39.0, 47.0, 52.3, 58.3, 68.0, 75.1, 83.0, 85.5, 109.1. However, the word go also means, ‘earth’ or ‘world’ hence ‘the master of the world, the possessor of the earth, the Lord of the earth’, etc.
9. Cf. Shackle: 1978 for the parallel corpus in the AG.
10. See however Shackle: 1978, p. 93 and McLeod: 1989, p. 28.
11, 14, 15, 16. Vaudeville: 1974, p. 141/135/141.
12. Orr: 1947, p. 140.
13. GNSR, p. 215.
17. 14.0, 17.0, 28.1, 77.0, 78.1 (AG), 91.1, 91.2, 94.4, 101.4, 102.3.
The Teachings of Bhagat Raidas

 

[Sikh80]

Nyara Khalsa: The Perfectionist Spirit​

Tarnindar Singh*​

jb lg Kwlsw rhy inXwrw, qb lg qyj idE mYN swrw
jb ieh ghy ibprn kI rIq, mYN nw krhu ien kI prqIq [​

* B-304, SalvadorBuilding, Shastri Nagar (4 Bungalows), Andheri (W), Mumbai. 400 0523.

Let us analyse the implications of this couplet from the Sarab Loh Granth of Guru Gobind Singh Ji. The aim is to lift us from our lower mentality and take us towards salvation.
A [true] Khalsa is totally independent of all worldly needs:
The word ‘Khalsa’ means, “He who has reached His Soul and is totally immersed in God.” He is pure, noble and not subservient to any worldly throughts/desires. It means that He has no need for any worldly things including food, water, sleep, medicine, praise, desires, etc. This is nearly impossible. SGGS text indicates that Sikh Gurus and [true] Saint attained this position. Only when a person does not need any worldly thing can he become 100% independent, free, truthful in the real sense), fearless, ‘beh-mouthaj, nirbhai, swa-bhang (depending only on His Inner Soul), jeevan-mukat’.
All our Gurus were at this stage. However, for most parts of their lives they lived like usual humans and engaged in worldly activities. However, all these activities were optional, they were not under worldly compulsions like we are. Most of us equate being ‘independent’ with having our business, a fat bank-balance, a house and a costly car, all earned by our own effort. But we are dependent on these worldly objects for our security. Without these we will be under a terrible stress.
Secondly, all of us depend on food, water, sleep, air and shelter - which we consider as normal. But from the view of a saint, this is not [true] independence. SGGS/Gurbani indicates:
itT{ xU:G n BuK h{ hir A;imRt namu suK vasu . [SGGS:1414]
Indicating that in the stage of ‘jeevan-mukat’ there is no need for food/sleep.
ryqU Aku Awhwru kir, roVW kI gur krI ivCweI [
BwrI krI qpisAw, vfy Bwgu hir isau bix AweI [
[vwrW BweI gurdws, vwr 1 pauVI 24]
Indicating that Guru Nanak could subsist only on a grain of sand and one poisonous fruit while performing severe penance. Similarly, when Guru Teg Bahadur did continuous penance for about 27 years, he may not have depended on food or water, because He did not need them.
hir namu hmara B]jnu CtIh prkar ijtu KaieA{ hm kxu itRpit BeI . [SGGS:593]
Indicating that the complete diet/food of a [true] Saint is ‘naam simran’.
bRhm igAanI ka B]jnu igAan.
[SGGS:273]
hir hir AxuKWu saW kmait .

[SGGS:264]​

Indicating that ‘Hari-naam’ is the medicine for a [true] Khalsa. So if we depend on medicines or on a doctor, we are quite far from the concept of ‘independence’ and of a [true] Sadhu/Khalsa.
pRB k{ ismrin Aniwnu jag{ .[SGGS:262]
Indicating that with proper/complete ‘naam simran’, a [true] Saint does not even need sleep.
hir k[ nam k[ ibAaparI .
hIra haiT cizAa inrm]lku CUio geI s;sarI .

[SGGS:1123]​

Kabirji says that I forgot the needs of ‘sansar’ once I got ‘Naam dhan’. There fore ‘Naam’ is opposite of ‘sansaar’. Any person who is under any need of the sansaar, is not a [true] Khalsa.
A [true] Khalsa/Saint can achieve congruence with God only when He becomes totally like Him. And God is ‘Swa-bhang’, He does not need the ‘Sansar’. He can remain content within Himself. Because God does not depend on anything. He cannot be ‘bribed’, He is always fair/just and cannot be conquered. Suppose I am dependent on tasty food, then this becomes my weakness, and I can be conquered, or fooled due to this weakness.
Therefore, a [true] Khalsa/saint is independent of all worldly things. These include physical needs such as food, air, sleep, medicines; and emotional needs such as attachment, praise, etc. Merely managing a business and not taking up a job does not make oneself a [true] Khalsa.
A [true] Khalsa can willingly give up His mortal frame
A [true] Khalsa has complete control on His mind/body. Due to this, He does not experience pain at all. He can undergo physical and mental hardships of a super-human nature. In accordance with the Will of God, He can willingly leave His mortal frame. Very few of us can claim to be able to perform these miracles. We can recollect that Gurbani states: min jIt{ jgu jItu .[SGGS:6]; and that j] bRhm;d[ s]eI ip;d[ j] K]j{ s] pav{ .[SGGS:695]. So, a [true] Khalsa can control all the forces in the entire universe and enact a ‘miracle’. What appears a ‘miracle’ to us, is a ‘normal’ act for them. Examples:
1. The martyrdom of Guru Arjun and Guru Teg Bahadur. In both cases, they did not experience the slightest pain/sorrow. They could willingly leave their mortal frames at the appointed hour.
2. When Wali Kandhaari hurled a rock at Guru Nanak, the rock was stopped mid-way after Guru Nanak gestured at it with His palm. (Gurdwara Panja Sahib).
3. When Guru Nanak’s feet were moved by the angry kaazi, the mosque seemed to turn.
4. Superhuman feats may confirm ‘enlightement’. We can conclude that, apart from the Sikh Gurus, the following may also have been enlightened based on their super-human feats:
Four sons of Guru Gobind Singh Ji, due to their martyrdom.
Guru Gobind Singh Ji’s mother, due to her martyrdom.
‘Panj piyare, Chaali mukte’, who were martyred in the war.
Baba Deep Singh Ji, who could carry his head on his palm and walk till he reached the GoldenTemple.
Banda Bahadur who attained martyrdom.
Bhai Kanhaiya, who could actually see God everywhere.
This is not meant to be an exhaustive list. Only God knows the list of enlightened persons.
‘Niyara’ from whom?
It has been my aim to explain logically that in the house of God there are only two categories. The first category comprises of very few people who reach the position of [true] saint/Khalsa.
The second category comprises the vast majority of people who have not reached this exalted state of ‘Jeevan-mukt’. So, here the implication of ‘niyaara’ is to distinguish a [true] Khalsa from the majority of people who are trapped in the cycle of birth-and-death. ‘Niyara’ is a state -of-mind which is pure; and is more difficult to achieve than physical cleanliness/differentiation. In the SGGS, ‘Niyara’ is comparable to ‘niraalaa’.
Surely, if all humans and all religions are created by one God, then, it does not matter which religion a person follows. What is important is whether a person follows his religion correctly.
e[ku ipta e[ks k[ hm bairk tU m[ra gur haeI . [SGGS:611]
mwns kI jwq sBY eykY pihcwnbo,…
eyk hI srUp sBY eyk joq jwnbo [
[Akwl ausq~q, AMk 85]
SuiB Amlw bwJhu dono roeI [[vwrW BweI gurdws, vwr 1 pauVI 33]
Guru Nanak replied to the question, as to whether God prefers Hindus or Muslims. Guru Nanak observed that in God’s court only good deeds (the highest of which is Naam simran) will save a person. Which religion he follows on earth, is immaterial.
Therefore a [true] Khalsa is ‘niyara’ or different from the vast majority of population trapped in transmigration. Merely adopting the 5-K’s and becoming ‘physically different’, may have little spiritual merit. Nor will it confer the inner strength/wisdom/purity/divinity.
‘tej deu meh sara’
Some people interpret it that, Guru Gobind Singh Ji will shower all His blessings on such a ‘Khalsa’. My submission is different. Guru Gobind Singh Ji claimed himself to be a servant of God.
mY hMU prm pUrK ko dwsw, dyKn AwXo jgq qmwSw,…
jo hm ko prmySr aucr hY, qy sB nrk kMuf my prhY [

[Akwl ausq~q, AMk 278]​

In Jaap Sahib, He worshipped the immortal/’achal-murat’ God. Similarly, in the Ardas, Guru Gobind Singh Ji worshipped the Primordial God/’pritham bhagauti’/
So Guru Gobind Singh Ji has acknowledged that He derived all His power from God. Therefore it is logical that He would recommend His followers to do so. Though He has used the word ‘meh’ meaning, ‘I’ the underlying meaning is that ‘God Almighty’. Since, a [true] saint = God, whatever is spoken by a [true] saint is actually spoken by God. So here the word ‘meh’ means God/soul.
A logical point arises: if the concept of ‘Khalsa’ existed before Sri Guru Gobind Singh Ji, then the source of power to the ‘Khalsa’ can only be God.
In SGGS, the Gurus have never considered to be the Doer because God is the ‘Kartaa-purakh’.
j] ikCu kIAa s] hir kIAa hir kI vidAaeI .

[SGGS:166]​

kbIr na hm kIAa n krihg[ na kir sk{ srIru .
ikAa janxu ikCu hir kIAa BieX kbIru kbIru . [SGGS:1367]
Aaps kxu krmv;tu khav{ . jnim mr{ bhu j]in BRmav{ . [SGGS:278]
Implying that whoever claims to be the doer, suffer trans-migration.
We should therefore interpret the word ‘meh’ as God Almighty.
‘Sara’: ‘Sara’ means full/total/complete. As has been explained before, when the mind is purified, all the qualities/power/wisdom of the Indwelling Soul are revealed.
‘bipran ki reet’: This is the most controversial part of this line. The dictionary of SGGS words by Bhai Veer Singh Ji says that ‘bipran’ means ‘brahmin’. For a moment, let us assume that this is to be right. As I have explained before, every word/concept deteriorates with time.
The SGGS gives us the real meaning of the word ‘brahmin’.
s] bRahmNu j] bRhmu bIcar{ . Aaip tr{ sgl[ kul tar{ . [SGGS:662]
Indicating that a [true] Brahmin has reached His Inner Brahma/God/Soul’
But, with time, the contents of this word deteriorated. The [false] meaning indicates a priest, only performing rituals and creating a wall between a devotee and God.
It is these incorrect practices, which are denounced. These occur in all communities.
The generalised meaning of the word ‘Brahmin’ includes the definition of a [true] Brahmin.
And as we have seen before, the state-of-mind [true] Brahmin = [true] Khalsa = God.
To equate ‘bipran’ with ‘Brahmin’ without qualifying the word ‘Brahmin’ is misleading. It goes against the definition of a [true] Brahmin as given in the SGGS.
But, we can say that, ‘bipran’ means a [false] Brahmin. (Note: this has many variations).
‘Bipran’ is not = [true] Brahmin. But, ‘bipran’ may be = [false] Brahmin, therefore
‘Bipran could be people who are not [true] Khalsa/Jeevan Mukt. It is the vast majority. It includes people paying lip service to SGGS, but who have not reached enlightenment. It includes me also.
Is ‘bipran’ linked to ‘vipreet’? I have another view. Punjabi language is a modified version of Sanskrit/Persian. Many words in Punjabi have very little resemblance to their root words in Sanskrit/Persian. It is possible that ‘bipran’ is linked to the Sanskrit word ‘Vipreet’, meaning opposite/incorrect.
If this is so, and keeping in mind that the ‘[true] Khalsa’ is different/’niyara’ from the masses, then this interpretation seems to be more useful and logical.
‘prateet’: This word means trust/faith. A [true] Khalsa has no ego. He does not interfere with God’s Will. So He can be trusted fully by God. But when a person loses his purity, then his mind/ego starts interfering/distorting God’s Will. In this manner, he loses God’s trust.
Conclusion: My humble understanding of this line is that:
a [true] Khalsa is enlightened. He abides by SGGS and the Rehat-naamas, i.e. Moral Code of Conduct.
He has completely/permanently purified His mind and eliminated all vices;
Due to this, all qualities/wisdom/power of the Indwelling Soul are displayed fully;
In this manner, He is radically different from the vast majority of humans whose minds are impure due to ego/vices/worldly thoughts. Hardly one in a crore can become a [true] Khalsa;
However, if a [true] Khalsa falls into the same trap, which the vast majority of spiritually ignorant people have fallen; then,
God or the Indwelling Soul, shall not shower His full/special bounties on him. Nor shall God trust him to execute His Will/Command in an undistorted manner.
Guru Gobind Singh Ji knows the correct meaning. We can only approximate what He meant:
bRhm igAanI kI git bRhm igAanI jan{ .

[SGGS:273]​

q​

Nyara Khalsa: The Perfectionist Spirit

 

[Sikh80]

Clinging To The Naam
By Kamalla Rose Kaur
Sunday, April 27, 2003 - 05:30 PM IDLW

The Sikh scripture (which is every Sikh's only Guide and Guru), the Sri Guru Granth, has one main tip to convey to humanity.

"Practice the Naam!" the Sri Guru Granth instructs.

That is all there is too it! Simply drop everything else and focus all your attention on the Naam!

Yet what does that mean?

Literally the "Naam" means "God's Name" or "God's Identity".

"God's Reality" might be another way of understanding the meaning of the Naam.

Practicing the Naam is being constantly aware that God is really real. God exists and cares, and God is watching, and God is participating in your life. God is your audience. God knows your every thought and feeling and intention. You cannot hide anything from God. God knows the truth. In fact God IS the truth! Everything else is just fibs and lies and false claims and con jobs. Sat Naam!

You are also God's audience, particularly when God blesses you with the ability to see God everywhere, in everything. Attempting to see God everywhere in everything is practicing the Naam. The Naam is experiencing each and every situation, day to day, moment to moment, as coming directly from God; in the form of blessings and lessons and challenges.

The Sri Guru Granth instructs us to gear our lives towards pleasing God so that in our last moments in these bodies this life (when our life stories flash before our eyes) God and our souls will be happy with the movie we witness.

Now the Naam is also, in a more mundane sense, the act of repeating and invoking God's Name as a mantra. Sikhs use "waheguru, waheguru....", Christians call on the Name of Jesus.

Repeating the Naam, invoking God by calling God's Name as a mantra, is a technique and a meditation that we can use that helps us practice constant awareness of God.

The Sikh scripture and teacher also instructs God's faithful to get together with other humble God-consecrated people and sing hymns, and share God's Praises! The Sikh scripture does not care what religion these sisters and brothers practice, as long as they are eager to taste the Naam with us!

The Sri Guru Granth explains:

Devotees everywhere worship God in loving adoration. We thirst for the True One, with infinite affection. We beg and implore God; in love and affection. Devotee's consciousness is at peace.

Chant the Naam and take to God's Sanctuary. The Naam is the boat to cross over the world-ocean, so practice this way of life.

(Pause and contemplate these teachings)

O my mind, even death wishes you well when you remember God through the Word of the True Teachings. My intellect receives treasure; both knowledge of reality and supreme bliss, by repeating the Naam with my mind.

The fickle consciousness wanders around chasing after wealth; it is intoxicated with worldly love and emotional attachment. Yet devotion to the Naam gets permanently implanted within your mind, when you are attuned to the True Universal Teachings, the Shabad (the Word).

By wandering around, doubt is not dispelled. Afflicted by reincarnation, this world is being ruined.

But God's eternal throne is free of this affliction. You are truly wise when you take the Naam as your meditation.

This world is engrossed in attachment and transitory love; it suffers the terrible pains of birth and death. Run to the Sanctuary of the True Teacher; chant the Naam in your heart, and you shall swim across.

Following the True Universal Teachings, the mind becomes stable - the mind accepts, and reflects, in peaceful poise.

That mind is pure which enshrines Truth within. Truth is the jewel of spiritual wisdom.

By the Fear of God, and the Love of God - by devotion - we cross over the terrifying world-ocean, focusing our consciousness on the God's Lotus Feet.

The Naam, the most pure and sacred, is within my heart. My body is Your Sanctuary, God.

The waves of greed and avarice are calmed within us when we treasure the Naam. Please subdue my restless mind, O Pure Immaculate One. Says Nanak, I have entered Your Sanctuary.

- SGGS page 505

Clinging To The Naam

 

[Sikh80]

HOW is NAAM revealed??

It comes to reside in our mind through the process of serving Guru. Because serving Guru repeatedly cleans our mind and body. It is analog process and not digital meaning it is slow process of cleansing and God coming to reside in our mind and it is Not a sudden process (though it may be possible for few as everything is possible> why limit GOD’s powers)

(Serving Guru is different to remembering Guru. We can remember some one in our memory but when we have to serve the other we interact with the person exchanging words ideas contemplating on words what other person is using to convey message)

Page 593
Serving the Guru, the mind becomes immaculately pure, and the darkness of spiritual ignorance is dispelled. The jewel of the Naam is revealed in the home of one's own being;

Page 362
Serving the Guru, everlasting peace is obtained.

Page 26
Those who serve the True Guru obtain the Treasure of the Naam.

Page 40
When one is enjoined to serve the True Guru, He brings out this Jewel and bestows this enlightenment.

Page 484
Worship the One Divine Lord. The true cleansing bath is service to the Guru. || 1 || Pause ||


……………………….............

What Is This Serving the GURU?

Some may think it is chaur, rumalas doing parkash and sukhasan ,seva in Gurdwara and langar. These are all right and they do have some spiritual cleansing benefits. However the best is:

Page 158
The ultimate action is to contemplate the Word of the Shabad. || 3 ||

……..
Page 223
In the Guru's service is reflection upon the Shabad. Subduing ego, practice pure actions. || 7 ||
……………..


Page 1414
The Jewel of the Naam is revealed, and the mind and body are purified.
…......

However, sincerity is needed:

Page 552
Fruitful is service to the True Guru, if one does so with a sincere mind. The treasure of the Naam, is obtained, and the mind comes to be free of anxiety.
………...........


NAAM is obtained ONLY if GOD has mercy on the person.

Page 11
All belong to You, all meditate on you. Those who are blessed with Your Mercy obtain the Jewel of the Naam, the Name of the Lord.
………………

Page 65
Bestowing His Glance of Grace, He gives us His Love, and we contemplate the Word of the Guru's Shabad. Serving the True Guru, intuitive peace wells up, and ego and desire die.
………..

Page 879
That humble servant who contemplates the Word of the Guru's Shabad, is very dear to the Lord. ||

Re: what is NAAM and how to get it

 

[Sikh80]

Naam: What it is?

Naam is that which puts life into you.You are alive because of Atma or soul,which is a bit of Naam in action.Naam is in everything,just as God is in everything,is omnipotent.

So God is Naam.Hence Satnaam or True Name.When we meditate on God,we meditate on His Naam(Name)since we can't meditate on His picture or image,as He has no picture.But His word is there in the holy books of different religions.If you are a Sikh,you meditate on His Word in the Guru Granth.So Naam of God is His Word,i.e. Gurbani.

Also as a single word-mantra,"Waheguru" is Naam as given by our Guru.Chanting or reciting "Waheguru" brings us closer to God because it is a way of remembering Him by doing Simran.Moolmantra is also considered Naam.Human beings with Naam awakened in their minds are known as Gurmukhs while those without Naam are manmukhs or self-oriented.Guru Granth teaches that Naam's effect is real,most powerful and almost 'magical'.

Through Naam,body and soul blossoms,all pain(Dukh)vanishes,wisdom comes,success and prosperity come in life and the practising Sikh is in true Bliss(Anand) forever.He learns the true purpose of life and the uselessness of hankering after material things or 'maya'.Only kaam(lust),krodh(rage),lobh(greed),moh(attachment) and ahankaar(pride,ego)keep us away from Naam or God,which will never come to reside in a mind occupied by these five evils.

And when,with Guru's blessing,God or Naam does come into the mind,then these evils disappear and the person becomes God-oriented,truthful or pure.Remember Guru Nanak said truthful living is even higher than Truth,which is supposed to be the highest.So with Naam,there is a real transformation in the individual into a good,useful,contented person or a healthy,happy,holy human beings.


Naam

 

[Sikh80]

** Naam It is a popular misunderstanding that 'Naam' in Gurbani means a name. However, this meaning cannot do justice to Naam. We could say that Naam means truth. As long as we regard Naam as a name or a word, we will have trouble grasping the concept of Naam in Gurbani. Let us see why.

In the opening verse of Jaap Sahib Guru Ji says to God that you have so many names, no one can enumerate them. Later, Guru Ji says that you have no name. Therefore, it does not matter how we call God because He has no name and yet all these names are His. If God has no name, then the term 'Naam' could not have meant to represent a mere name. Why, then, did Guru Ji use the word 'Naam' for, the central theme in Gurbani, the greatest gift from God?

A name reminds us of the qualities of someone or something who may not be here, or something that is in the memory, from a past experience. God does not meet these definitions because God is not an object. Being not subject to space and time constraints, he is also always present. Since God pervades everything, He is never absent. Nor can God be conceived only as a memory because He is the basis of all our perceptions. Memory of God cannot be separated from God. Thus, unlike everything else, it is not possible to separate God from His "name". This is a unique function of Naam.

When we understand this, we see that Naam is the shortest link between man and God. Naam is God reaching out to man, or man reaching in for God. But since God had never left us, a distance on this path is only due to our own lack of faith in His presence and faith that He controls everything.

Gurbani tells us that seeing God as away from us is one of the most serious errors. As soon as we have faith in all His attributes as described in Gurbani, we are able to realize the truth. This is why in Sukhmani Sahib, Guru Ji says that truth is revealed immediately in the heart of the one who has faith in the presence of God. Thus, the faith that God is everywhere and that, everything is under His command and ruled by His love, seem to be the salient features of Naam.

Talking or writing about this faith is quite different from actually having it. Until we have it, we need to meditate upon the demeanor of someone who has this perfect faith all the time. We should not rest until we meet such a person in flesh. Without this desire, all activities, religions, covenants, etc. are farce, a blasphemy against God because without love of God and without having a complete faith in His presence, all other disciplines become useless. This is why the Tenth Master writes, "Why sit with the eyes closed, to meditate, like a crane, or make pilgrimages, when you continue to be lost in the objects of the world? Let everyone listen to this truth, only those who love God will ever see Him. Without it, no one can understand God's secrets. The entire world, with all its religions, is simply tangled in futile rituals." Why not continue to cry in prayer until God grants this love in our heart.

Guru Ji often refers to Naam as the "true" Naam. This means that there must be false Naam also. How can we isolate true Naam from false Naam? The help of Gurbani is critical here, because true Naam is unlike everything we know so far. It cannot be described. True Naam is obtained from the Guru. Only the verses of Gurbani describe it, in spirit. Unlike other scriptures, Gurbani dwells only upon true Naam. Thus, Gurbani guides us in the right direction.

We need persistent self-analysis here, because a desire for anything besides God Himself cannot be true Naam. This is also known as Bhakti (not related to some "Bhakti Movement" coined by the scholars). Bhakti has been here since the beginning of creation. Bhakti is the litmus test of true Naam. This is why Guru Nanak chose to call it Satnam, that only truth, only God Himself is His true Naam. All other names are man made and thus, they are simply, names.

One may ask, then, how can someone repeat Naam before having realized the truth of God? The meaning of the word 'Naam' and 'Repetition of Naam' is also idiomatic, representing a heart that is imbued with love of God. For example, when we are in love, we are said to have only that person's name on our lips and in our heart. Most of the time, as soon as we wake up, we are busy repeating our own name or the name of something that we are obsessed with.

Thus, repeating Naam stands for aspiring for God, to cherish and adore Him, to see Him as the doer of everything, to see Him as the creator of everything, to see Him as the giver of all the bounties, to be reminded of God with each activity including all pleasure and pain, to call upon Him for all our needs, to be unable to forget God, to be in love with God, and so on.

Jap Sahib (also known as the Japji) is also a form of Naam. Reciting the entire Jap Sahib in a meditative manner opens the door to understanding of Naam and its secrets. Guru Nanak has outlined some basic steps to Naam, in Jap Sahib:

1. We must accept whatever Waheguru does as, His will, without questioning it. If we question God's acts, then we cannot have Naam. Naam, and God's will, cannot be separated.

2. We must sing His praise, with gratitude. This is accomplished through singing Gurbani. Guru Nanak notes some components of praise here: thanking God for everything, seeking virtues and a conduct that agrees with the truth, acquiring education and critical thinking, marveling at death and rebirth and how God seems to be far away but He always sees us here and now. The list can go on and on.

3. We must meditate and ponder upon God's attributes, like above, during the Amrit Vela (the last portion of the night) and we should strive to see God in everything, especially during the Amrit Vela.

4. Guru's grace is essential before we can receive Naam. Nothing can be achieved without a perfect faith in the Guru and before we submit to the Guru. Only Guru can inspire us to never forget Waheguru. Submission to Guru starts with taking Amrit.

5. We must learn to listen to Guru's teaching with our spiritual ears. There are ways to sharpen this skill. This opens the doors to all spiritual knowledge. When we hear Guru's teaching inside our heart, we can receive Naam, but this act is consummated only when we obey Guru's guidance completely.

When we work on obtaining God's love by, listening to and obeying the Guru, we start getting cleansed of all the filth that was accumulated over numerous lifetimes. Then, a state of inner peace and contentment takes over. It continues to grow every day.

We must remember that receiving Naam is not a singular event, but a perpetual act of God's Grace and continued advancement of illumination in our heart. This process never reaches an end.

Gurbani says that Naam has no beginning and no end. Therefore it would be correct to say that, in a way, any activity that takes us towards Naam is a component of Naam. The simple act of asking these questions is a part of Naam also. Sri Naranjan Singh Ji used to say that even a desire to rise at Amrit Vela to bathe and meditate upon Naam, is also Naam. Thus, various states of individual progress are all, part of the same Naam.

For example, realizing evanescence of life and the reality of death, agonizing over separation from Guru and God, experiencing Guru's love in Gurbani, feeling it in the nature, in the flowers, seeing God as the real doer, hidden behind everything and in everyone, being compassionate towards everyone, is all Naam. Shunning anything that would take us away from Naam, is also Naam.

True Naam can be obtained only from the Guru. It is realized in the company of someone who has realized it already. Such a person can never forget it and cannot live without it. Naam cannot be given or taken at will or at some scheduled moment. Some people think that Naam is obtained from the Panj Piyare at the time of Amrit Sanchar. This is a serious mistake. Naam is given and received only when God sees it fit. Guru is a perfect being who acts only under God's will. Naam is a perfect act. It is an act of perfect mercy, performed by the perfect being, at a perfectly appropriate moment, only when the seeker is perfectly ready, no sooner and no later. There is no human decision involved here, only love, and nothing else.


** Simran

The only way to receive Naam everyday is to cherish and remember Naam with each breath until, one day we will merge into it. This cherishing and loving remembrance, a longing, is called Simran. Cherishing God (Naam) during all our activities brings us closer to the inner state and conditions that would be suitable for realization of Naam. As Guru Ji says in Sukhmani Sahib, Simran of God removes mental dross so that Naam can enter into our heart. Cherishing or remembering Naam is called Naam Simran.

We could say that Naam Simran is like stepping into the sea of Naam. But Naam Simran should not be confused with the Naam itself. Even though the path and the destination merge into each other, it is important to keep them separate for the purpose of this discussion.

During each era, Naam takes a human form to come and show us the correct way. Or, should we say that the humans after merging into Naam, linger here or come back just for our sake. Guru Nanak established another unique basis of Naam. Words uttered by those who have merged into Naam, called Bani, God's message or Shabad in the form of a language, are also Naam.

Shabad has been here from the beginning. Gurbani represents Shabad, expressed in spoken language. Guru Ji often refers to it as the "true" Shabad. This means that there are some writings that may appear to be Shabad, or God's Word, but are not, and we need to be careful. We should not criticize any scripture. All we need to know is that Guru Ji has compiled all the true Shabads they could find, into one volume. This volume is perfect, and a Sikh needs look no further. We treat no other writing as the true Shabad. Doing so would be a betrayal of the Guru. This is also known as being a Manmukh, just like a dog without a master, who wanders from house to house.

Gurbani is Naam. Gurbani is Waheguru Himself expressed in verse. Experiencing Shabad in the spirit is also called hearing of the true Shabad. Music helps put our ego in check. Singing Gurbani helps the true Shabad to rub off into our heart. Mere recitation of the Bani has little value here. Plain singing has no magical powers of its own. It has to come from the heart, with the mind being focused on the Shabad. Joining other Sikhs who gather for the same spiritual purpose acts as a catalyst to soak our heart with Gurbani. This is called Sat Sangat. Kirtan of Gurbani and Sat Sangat are thus, essential components of Naam Simran.

A sincere effort to sing Bani melodiously and accurately, accompanied by humility, assists all the other listeners who are spiritually gathered there to attain union with Gurbani. This Seva is rewarded with Guru's blessing, even though such a person was engrossed in the singing only.

Most often, the reward from joining the Sangat is realized at a later moment, the next morning or the next week, because it can come only when the ego is displaced, only when we least expect it. If we want to shorten this delay, it would be helpful not to expect anything when we are in the Sangat. Just keep our attention focused on Gurbani, regardless, and accept whatever Guru gives, or does not give, with gratitude. Then we can share it with others also.

Finally, following Guru's command is also Naam Simran. Uncut hair comes naturally to those who are attached to the Sikh Gurus. Those Sikhs, who keep uncut hair and thus, carry the seal of the Guru in public, are also engaged in Naam Simran in one way. Its net result would depend only upon the sum total of all their other actions. In order to turn us into warriors who will never relent to oppression, Guru Gobind Singh Ji added a weapon, and removed the ambiguity of wearing (or not wearing) a sheet and gave us the breeches. This marked the completion of evolution of a perfect order of humans, an order that is devoted to Naam, that, unlike in the past, could not be destroyed or assimilated any more.


** Gurmantra

Just as an animal tethered to a post can run in all directions but it cannot run away from the post. In the same way, when the mind tethered to a word, or a Mantra, it is reminded to remember God, do Naam Simran and prayer, all the time. Any uplifting word can be used as a mantra. When a Mantra obtained from a spiritual bond with the Guru, then, a special benefit, Guru's presence accompanies the Mantra. This is called Gurmantra. When the Sikh repeats the Gurmantra, the Guru stays with the Sikh and guides him everywhere, always appearing very near to the Sikh. A Sikh knows this and enjoys Guru's presence.

Someone may ask, can God not do this Himself? Gurbani describes it both ways because there is no difference between God and the Guru. The difference lies only in our own perception. Initially, it is easier to relate to the Guru that we know. Guru widens our perception of truth and shows us God everywhere. After having a spiritual bond, that comes only through complete submission to the Guru, the Guru always stays with us, everywhere, and, feeds us with Naam at every opportunity. A true Guru discourages any attachment to the Guru as a person and always pushes the Sikh to connect with the all-pervading God. Thus, repetition of Gurmantra, training the body to repeat a word all the time, is a form Naam Simran.

In the Sikh Panth the Gurmantra, and not Naam, is obtained from the Panj Piyare. This part of Sikh discipline is prescribed at the time of Amrit. We will not find it recorded in Sri Guru Granth Sahib. The word 'Waheguru' is the supreme Gurmantra because its meaning does not limit the expression of Naam. Gurbani often tells us as beginners to utter the Gurmantra with mouth (tongue). It always helps to utter the Gurmantra out loud, however, we must remember that audible repetition of Gurmantra is a rudimentary stage.

We should be careful that repetition of Gurmantra does not turn into a mere physical activity or a ritual. Mere repetition of Gurmantra has no magical powers of its own. A parrot-like chanting of Gurmantra has no value. Without cherishing it in the heart, a word itself becomes meaningless. Gurbani teaches us over and over that Naam Simran is a state of thought and feeling. It tells us to do Naam Simran with each breath. As soon as possible, Gurmantra should be associated with breath so that it can be repeated quietly at all times, with breath. In time, this act turns into a second nature.

Strange practices, like panting to produce audible sound of Waheguru with breath, etc. can cause alkalosis from hyperventilation and produce unpredictable neuro-psychiatric experiences. Loud chanting of "Waheguru, Waheguru" quickly, like an engine, often in a single breath, accompanied by drums and other musical instruments etc., and becoming lost in such acts, can produce a state of swoon, just like a beat or rhythmic dancing can. However, none of these comprise Naam Simran.

Rather, Guru Ji has condemned such practices in the Asa Di Vaar, "Dancing and jumping (including shouting and panting) titillate the mind, but only those who have His fear can truly have His love." At another place Guru Ji has said, "Churn the milk of Naam slowly so that you will not lose the Divine butter" and "My dear Saint friends, praise God with an alert and one-pointed mind." Thus, a session of Kirtan that is pockmarked with frequent and frenzied repetition of "Naam" is at best, extremely distracting to everyone else.

Gurbani itself is the greatest Mantra. Repeating 'Waheguru' during Kirtan is acceptable, but only if one cannot help it, being overwhelmed by emotions. There is no need to interrupt Shabad Kirtan with a ritualistic, repeated chanting of Gurmantra. Had Guru Ji intended us to do so, they would have written Gurbani that way, or would have indicated where Gurmantra should be chanted within each Shabad.

We need to avoid such self-directed practices. A true state of Naam Simran is a state of love, where Gurmantra is being quietly repeated with each breath. This continues during the Kirtan, eating, talking, or sleeping, without making it a show. Correct Naam Simran causes subjugation of our ego with Gurbani and it strengthens compassion towards others. If this did not occur, then we must be wrong in our method.

A person with true Simran, practiced over several years, exudes the sound of Waheguru from his or her body and through each strand of hair. This sound is more like a whisper, also heard with each breath. Snoring can also mimic such sound and often, it is misunderstood as being the sound of Naam.

Finally, no discussion on Naam Simran would be complete without discussing some ways to achieve mental concentration, or a one-pointed mind. Mental discipline is essential for Naam Simran. Here is a simple exercise that every beginner can practice: Spend a few minutes in a quiet spot with eyes closed, mentally repeating "Wah" with inhalation and "Guru" with expiration. Listen to the sound of this word in your mind. Soon you will start hearing the noise of other thoughts. Do not let this noise drown the sound of Waheguru. Repeat this exercise whenever you get a chance during the day.
http://www.sikhnet.com/sikhnet/discussion.nsf/SearchView/CB0ADE614E58A55687256AA700812203!OpenDocument

 

[Astroboy]

Summer Solstice 1978 - Dukh Bhanjan Tera Naam Ji
Sant Anoop Singh Ji - Tera Naam Tera Naam

 

[Sikh80]

what is love of God and simran
Till you fall in love with God Naam Simran (repeating God's name/always keeping God in mind) will be mechanical. Once you fall in love with God Naam Simran will be automatic and will need no guidance.

If you have ever fallen in deep love with someone you will know what it means. The first thought which crosses your mind when you wakeup will be of your loved one, throughout the day the loved one will be in your thoughts and the last thought before you fall asleep will be your loved one. The Guru often refers to God as Husband and to ourselves as wives who are in deep love with our Husband God. The devoted wife knows on one else apart his Husband. Her Husband is everything to her. The Guru urges us to abondon all other love and to love only the True God. The Guru Granth Sahib is full of God's praises as the Gurus were deep in love with the God. They kept singing God's praises and urge us to do the same.

To those who do not love God this will make no sense. For example your best buddy is in love with someone and you on other hand fail to understand what he sees in her. There are other more beautiful/rich/famous girls but your buddy is crazy only for her. Love does not need logic or justification or explanation.

The Guru urges us to love only God as all other love is temporary and false. To fall in love with God we should think about God and His qualities and How much he gives us unconditionally. Reading and understanding Gurbani will make us aware of God and His qualities. Guru urges us to do Naam Simran with deep love. Without love Naam Simran will be a formality. The Guru once went to a mosque to pray with the Mullah. While the namaz was going on the Guru started laughing and told Mullah that though he was physically doing namaz but mentally he was in Kabul buying horses and his namaaz will not be accepted. It is not easy to just fall in love with the formless God so the Guru says the God himself makes some of us fall in love with Him.

Re: Understanding Gurbani - Chanting Naam

 

[Sikh80]

For those young Sikhs who question about Naam,here are a few words:
Naam is that which puts life into you.You are alive because of Atma or soul,which is a bit of Naam in action.Naam is in everything,just as God is in everything,is omnipotent.

So God is Naam.Hence Satnaam or True Name.When we meditate on God,we meditate on His Naam(Name)since we can't meditate on His picture or image,as He has no picture.But His word is there in the holy books of different religions.If you are a Sikh,you meditate on His Word in the Guru Granth.So Naam of God is His Word,i.e. Gurbani.

Also as a single word-mantra,"Waheguru" is Naam as given by our Guru.Chanting or reciting "Waheguru" brings us closer to God because it is a way of remembering Him by doing Simran.Moolmantra is also considered Naam.Human beings with Naam awakened in their minds are known as Gurmukhs while those without Naam are manmukhs or self-oriented.Guru Granth teaches that Naam's effect is real,most powerful and almost 'magical'.

Through Naam,body and soul blossoms,all pain(Dukh)vanishes,wisdom comes,success and prosperity come in life and the practising Sikh is in true Bliss(Anand) forever.He learns the true purpose of life and the uselessness of hankering after material things or 'maya'.Only kaam(lust),krodh(rage),lobh(greed),moh(attachment) and ahankaar(pride,ego)keep us away from Naam or God,which will never come to reside in a mind occupied by these five evils.

And when,with Guru's blessing,God or Naam does come into the mind,then these evils disappear and the person becomes God-oriented,truthful or pure.Remember Guru Nanak said truthful living is even higher than Truth,which is supposed to be the highest.So with Naam,there is a real transformation in the individual into a good,useful,contented person or a healthy,happy,holy human .
Naam

 

[spnadmin]

Guru Arjan Dev ji i
Ang 707


slok ]
[FONT=Tahoma,Verdana,Arial]salok ||
[/FONT] [FONT=Verdana,Tahoma,Arial]Salok:[/FONT]

[FONT=Verdana,Tahoma,Arial][/FONT]
[FONT=Verdana,Tahoma,Arial][/FONT]
Aink lIlw rwj rs rUpM CqR cmr qKq AwsnM ]
[FONT=Tahoma,Verdana,Arial]anik leelaa raaj ras roopa(n) shhathr chamar thakhath aasana(n) ||
[/FONT] [FONT=Verdana,Tahoma,Arial]The various sorts of pleasures, powers, joys, beauty, canopies, cooling fans and thrones to sit on[/FONT]

[FONT=Verdana,Tahoma,Arial][/FONT]
[FONT=Verdana,Tahoma,Arial][/FONT]
rcMiq mUV AigAwn AMDh nwnk supn mnorQ mwieAw ]1]
[FONT=Tahoma,Verdana,Arial]racha(n)th moorr agiaan a(n)dhheh naanak supan manorathh maaeiaa ||1||
[/FONT] [FONT=Verdana,Tahoma,Arial]- the foolish, ignorant and blind are engrossed in these things. O Nanak, desire for Maya is just a dream. ||1||[/FONT]

[FONT=Verdana,Tahoma,Arial][/FONT]
[FONT=Verdana,Tahoma,Arial][/FONT]
supnY hiB rMg mwixAw imTw lgVw mohu ]
[FONT=Tahoma,Verdana,Arial]supanai habh ra(n)g maaniaa mit(h)aa lagarraa mohu ||
[/FONT] [FONT=Verdana,Tahoma,Arial]In a dream, he enjoys all sorts of pleasures, and emotional attachment seems so sweet.[/FONT]

[FONT=Verdana,Tahoma,Arial][/FONT]
[FONT=Verdana,Tahoma,Arial][/FONT]
nwnk nwm ivhUxIAw suMdir mwieAw DRohu ]2]
[FONT=Tahoma,Verdana,Arial]naanak naam vihooneeaa su(n)dhar maaeiaa dhhrohu ||2||
[/FONT] [FONT=Verdana,Tahoma,Arial]O Nanak, without the Naam, the Name of the Lord, the beauty of Maya’s illusion is fake. ||2||[/FONT]

 

[Sikh80]

Countless names, countless places.
Inaccessible, unapproachable, countless celestial realms.
Even to call them countless is to carry the weight on your head.
From the Word, comes the Naam; from the Word, comes Your Praise.
From the Word, comes spiritual wisdom, singing the Songs of Your Glory.
From the Word, come the written and spoken words and hymns.
From the Word, comes destiny, written on one's forehead.
But the One who wrote these Words of Destiny-no words are written on His Forehead.
As He ordains, so do we receive.
The created universe is the manifestation of Your Name.
Without Your Name, there is no place at all.
How can I describe Your Creative Power?
I cannot even once be a sacrifice to You.
Whatever pleases You is the only good done,
You, Eternal and Formless One. ||19||​

 

[Sikh80]

Shalok:

Air is the Guru, Water is the Father, and Earth is the Great Mother of all. Day and night are the two nurses, in whose lap all the world is at play. Good deeds and bad deeds-the record is read out in the Presence of the Lord of Dharma. According to their own actions, some are drawn closer, and some are driven ****her away. Those who have meditated on the Naam, the Name of the Lord, and departed after having worked by the sweat of their brows - O Nanak, their faces are radiant in the Court of the Lord, and many are saved along with them! ||1||​

 

[spnadmin]

pauVI ]
pourree ||
Pauree:

iDRgu jIvxu sMswr scy nwm ibnu ]
dhhrig jeevan sa(n)saar sachae naam bin ||
Cursed is the life in this world, without the True Name.

pRBu dwqw dwqwr inhclu eyhu Dnu ]
prabh dhaathaa dhaathaar nihachal eaehu dhhan ||
God is the Great Giver of givers. His wealth is permanent and unchanging.

swis swis AwrwDy inrmlu soie jnu ]
saas saas aaraadhhae niramal soe jan ||
That humble being is immaculate, who worships the Lord with each and every breath.

AMqrjwmI Agmu rsnw eyku Bnu ]
a(n)tharajaamee agam rasanaa eaek bhan ||
With your tongue, vibrate the One Inaccessible Lord, the Inner-knower, the Searcher of hearts.

riv rihAw srbiq nwnku bil jweI ]20]
rav rehiaa sarabath naanak bal jaaee ||20||
He is all-pervading everywhere. Nanak is a sacrifice to Him. ||20||​

 

[Sikh80]

The three pillars of sikhism alsao state naam japna as the most important of all. However, for the sake of completeness all these are given below.


a) Naam-Japna: Meditation of God
Sikhs are directed to concentrate their minds on God, to reflect on God's virtues such as love, benevolence, and kindness. Sikhs practice this to inculcate such virtues into their own character. This can be done by reciting Gurbani, by listening to the singing of hymns from Gurbani, or by sitting in a quiet place and attentively thinking of God, forgetting all else.
Through this constant meditation, and not simply the repeating of a mantra, Sikhs develop a feeling of affection and love for humanity. Such a person does not merely talk about the brotherhood of humanity but actually tries to feel it continuously throughout their life. The thought of being a member of this human family becomes stronger and stronger and soon this fact is reflected in the daily behavior of the devotee. Such a Sikh derives immense pleasure and satisfaction by observing the presence of God in every human being.
This achievement or realization changes the thinking and behavior of such persons and instead of hurting others, they enjoy utilizing their life serving society. They cannot think of doing any act to harm others, because they "see" the living God inside every human being. This is why Nam is given the highest priority in the Sikh faith.
b) Kirt Karni: .Earningwith hard labor.
Sikhs are advised to earn their livelihood by honest means. They are not supposed to be a parasites on society. Non-earners become dependent on others and because of this, are influenced to think and act as their benefactors expect. Such a person is unable to think or act independently.
Furthermore, a Sikh's earnings, however large or small, should come from honest means. If a person is dishonest, and takes what is not justly his, the Gurus declare these earnings as the 'blood of the poor'. They are prohibited to Sikhs, just as beef is prohibited to Hindus and pork to Muslims.
There is temptation to live a comfortable life by earning money through unfair means. The Gurus want us to resist this desire by keeping in mind that such earnings pollute the mind in the same way that blood stains our clothes. Only honest earnings are like "milk" and hence "nourishing".
Kirat Karni is one of three primary pillars of Sikhism. The term means to earn a honest, pure and dedicated living by exercising ones God given skills, abilities, talents and hard labour for the benefit and improvement of the individual, their family and society at large. This means to work with determination and focus by the sweat of your brows and not to be lazy and to waste your life to time. To do these things without 'personal gain' becoming your main motivation - Make Simran and dedication of the work to God your main motivation. To perform Kirat is like saying a prayer or performing meditation. It is equal to your Sunday Service attendance at your place of worship.

On page 8 of SGGS, Guru Ji says: Those who have meditated on the Naam, the Name of the Lord, and departed after having worked by the sweat of their brows

-O Nanak, their faces are radiant in the Court of the Lord, and many are saved along with them! ||1|| And again on page 317

Deep within the hearts of His GurSikhs, the True Guru is pervading. The Guru is pleased with those who long for His Sikhs.

As the True Guru directs them, they do their work and chant their prayers. The True Lord accepts the service of His GurSikhs
c) Wand Chhakna: Sharing one's earning with the needy.
The recitation of Nam helps disciples realize that they are members of the human brotherhood. This thought creates in them feelings of kindness and love for those who need their help. As a consequence, they enjoy sharing their earnings with those less fortunate. The Guru advises them that it is their duty to share their earnings with the needy just as it is the duty of parents to supply their children with clothing and other necessities.
This sharing must be done out of a sense of responsibility, and not of pride. A person can judge their closeness to God by sharing their bread with the needy. If this can be done without feeling as if they are doing someone a favor, then they are on the right path and are close to God.
Some broadcast their contributions and feel proud of their "benefactor"image. It is this ego (ahankar) that denies them the spiritual benefits obtained by remaining humble.

A Gateway to Sikhism | Introduction to Sikhism:The Sikh Philosophy - A Gateway to Sikhism

 

[spnadmin]

Quoted material below:

Naam and Hukam – The Divine Virtues and Commands

Monday, May 19th, 2008

ਤੂੰ ਵਰਨਾ ਚਿਹਨਾ ਬਾਹਰਾ ॥ ਹਰਿ ਦਿਸਹਿ ਹਾਜਰੁ ਜਾਹਰਾ ॥
ਸੁਣਿ ਸੁਣਿ ਤੁਝੈ ਧਿਆਇਦੇ ਤੇਰੇ ਭਗਤ ਰਤੇ ਗੁਣਤਾਸੁ ਜੀਉ ॥੨੦॥

O Lord, You have no color or features; but Your presence is felt all over; the devotees hearing and dwelling on Your virtues are imbued with them (SGGS, p 74).

ਤ੍ਵ ਸਰਬ ਨਾਮ ਕਥੈ ਕਵਨ ਕਰਮ ਨਾਮ ਬਰਣਤ ਸੁਮਤਿ ॥੧॥

Who can tell all Your Names O Lord? The wise describe your
virtues as the Naam (Jaap Sahib).

The above hymns from Sri Guru Granth Sahib (SGGS) and Jaap Sahib show that even as God is present every where, it is not possible to ascribe any names to Him. We describe someone by his (or her) name, color of the skin, features, gender or lineage. Since God does not have a physical form none of these apply in identifying Him. We however experience His presence all over in nature in the form of beauty, unexpected happenings, windfalls, natural calamities, turmoil and peace. Science is able to explain and in some cases forecast events, but it cannot make them happen or modify them. Man therefore cries out in wonder and awe:

ਮੇਰੇ ਸਾਹਿਬਾ ਤੇਰੇ ਚੋਜ ਵਿਡਾਣਾ ॥
ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਭਰਿਪੁਰਿ ਲੀਣਾ ਆਪੇ ਸਰਬ ਸਮਾਣਾ ॥ ਰਹਾਉ ॥
ਜਹ ਜਹ ਦੇਖਾ ਤਹ ਜੋਤਿ ਤੁਮਾਰੀ ਤੇਰਾ ਰੂਪੁ ਕਿਨੇਹਾ ॥
ਇਕਤੁ ਰੂਪਿ ਫਿਰਹਿ ਪਰਛੰਨਾ ਕੋਇ ਨ ਕਿਸ ਹੀ ਜੇਹਾ ॥੨॥

You pervade water, earth and sky, everywhere; Pause: I can see Your Spirit wherever I look, but know not what You look like? Your unseen presence is felt uniformly in all, but still none is like another (SGGS, p 596).

ਕਬੀਰ ਚਰਨ ਕਮਲ ਕੀ ਮਉਜ ਕੋ ਕਹਿ ਕੈਸੇ ਉਨਮਾਨ ॥
ਕਹਿਬੇ ਕਉ ਸੋਭਾ ਨਹੀ ਦੇਖਾ ਹੀ ਪਰਵਾਨੁ ॥੧੨੧॥

I enjoy being at Your lotus feet but am unable to describe the
pleasure; there are no befitting words, the pleasure can only be experienced (SGGS, p 1370).

The all pervasiveness of the Creator, His Spirit, transcends both time and space; He is the Universal Truth, every thing that exists bears the stamp of His Name, Naam:

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

The tongue can only describe you by Your virtues; but You have
been known as the universal Truth from time immemorial (SGGS, p 1083).

ਜੇਤਾ ਕੀਤਾ ਤੇਤਾ ਨਾਉ ॥
ਵਿਣੁ ਨਾਵੈ ਨਾਹੀ ਕੋ ਥਾਉ ॥
Whatever has been created tells of the Naam; there is no
place without Naam (SGGS, p 4).

The Universal Truth (ਸਤਿ ਨਾਮੁ)or Naam (ਨਾਮੁ) is therefore the name of
the Creator whose virtues may be summarized in the Mool Mantar (Root Manta) thus:

ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ
ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥
1
(One), All Pervasive Lord, the Universal
Truth, Creator, Beyond Fear or Jealousy, Timeless and deathless, Does not Incarnate, Self Existent, Known through the Grace of the True Guru (p 1).

Some of the other Divine virtues mentioned in Gurbani
(SGGS) are:

ਅਗਮ, ਅਗਾਧ (unfathomable, inaccessible), ਅਚੁਤ(unshakable), ਨਿਰੰਜਨ (spotless), ਅਣਮੰਗਿਆ ਦਾਨ ਦੇਵਣਾ (Gives without asking), ਅੰਤਰਜਾਮੀ (Knows our mind), ਨਿਆਉ ਕਰਦਾ ਹੈ (Just), ਅਲਖ (Cannot be described), ਸੂਖਮ (Subtle), ਅਸਥੂਲ (Gross),ਸਾਂਝਾ (Belongs to all), ਸਭ ਦਾ ਪਿਤਾ (Father of all), ਸੁੰਦਰ (Handsome), ਸਰਬ ਕਲਾ ਸਮਰਥ ( Omnipotent), ਸਰਬ ਵਿਆਪਕ (Omnipresent), ਸਰਬ ਜੋਤਿ ਮਹਿ ਜਾ ਕੀ ਜੋਤਿ (The Spirit in all the souls), ਕਿਰਪਾਲ (Benevolent), ਜਾਣਨਹਾਰ (Omniscient), ਦਇਆਲ (Compassionate), ਗੁਪਤ, ਰਗਟ (Hidden, Manifest), ਠਾਕੁਰ ਮਹਿ ਦਾਸ ਦਾਸ ਮਹਿ ਸੋਇ (Present in His Servants, and servants in Him), ਦੁਖ ਭੰਜਨ( Destroyer of suffering) ਨਿਹਚਲ (Unshakable), ਨਿਤਾਣਿਆ ਦਾ ਤਾਣ (Support of the destitute), ਨਿਮਾਣਿਆ ਦਾ ਮਾਣ (Honor of the honor-less), ਪਰਾਤਮਾ (Supreme Soul) ਸਭਹੂ ਮਧਿ ਨਿਰਾਰੇ(Present in all but unattached), ਸੇਵਕ ਦੇ ਕਮ ਸਵਾਰਨ ਲਈ ਦੌੜ ਕੇ ਪਹੁੰਚਦਾ ਹੈ (Accomplishes the Servants’ work), ਸੇਵਕ ਨੂੰ ਬੁਲਾ ਕੇ ਮਿਲਦਾ ਹੈ (Calls over to meet the servant), ਕਿਸੇ ਕੋਲੋਂ ਪੁਛ ਕੇ ਕਮ ਨਹੀ ਕਰਦਾ (Takes independent decisions) , ਤੂ ਭਗਤਾ ਕੈ ਵਸਿ (Is in the control of the devotees), ਨੇੜੇ ਤੋਂ ਵੀ ਨੇੜੇ ਹ ੈ(Nearer than the nearest), ਪਤਿਤ ਪਾਵਨ (Lifts the fallen), ਨਾਰ ਨ ਪੁਰਖ (Neither woman nor man - Gender Neutral), ਬਖਸਿੰਦ (Forgives), ਭਗਤ ਵਛਲ (Loves the devotees), ਭਵ ਖੰਡਨ (Can stop rebirths), ਵਾਸਦੇਵ (Master of
the universe), ਵਿਣ ਬੋਲਿਆ ਸਭ ਕਿਛ ਜਾਣਦਾ (Knows everything without man saying anything).


Men (and women) overwhelmed by such a Master are motivated to be like Him. They try to emulate the virtues as far as humanly possible and merge into the Creator with the Guru’s teachings:

ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੋਈ ਬੂਝੈ ਗੁਣ ਕਹਿ ਗੁਣੀ ਸਮਾਵਣਿਆ ॥੧॥ ੩ ੧੧੦

One, who acts according to the Guru’s teachings, praises God and
thus praising merges in Him (SGGS, p 110).

All creation exists to fulfill the Creator’s purpose. For this every one and every thing has a role which is made known as Divine command to the soul. Every one must accept that placement in situations like the country, family and religion of birth, life partner, children and profession are all according to Hukam and one must perform one’s role in these well.

ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ ॥੧॥

Act according to the preordained commands (SGGS, p 1).

ਜੇਹਾ ਚੀਰੀ ਲਿਖਿਆ ਤੇਹਾ ਹੁਕਮੁ ਕਮਾਹਿ ॥
ਘਲੇ ਆਵਹਿ ਨਾਨਕਾ ਸਦੇ ਉਠੀ ਜਾਹਿ ॥੧॥ ੨ ੧੨੩੯

Man comes to the world when sent and returns when recalled: while here, he has to carry out the commands as written (SGGS, p 1239).

An ordinary person cannot understand this and hence needs the help of the true Guru. The Guru teaches that Naam, dwelling on the virtues of the Creator, is Hukam:

ਏਕੋ ਨਾਮੁ ਹੁਕਮੁ ਹੈ ਨਾਨਕ ਸਤਿਗੁਰਿ
ਦੀਆ ਬੁਝਾਇ ਜੀਉ ॥੫॥

Naam alone is the Divine command; this understanding comes through the true Guru (SGGS, p 72).

Simran or Naam Japna i.e. remembering God means praising Divine virtues. As we do that we become aware of the Divine commands and are motivated to carry them out. Naam Japna, which is also called meditation, is therefore not just reciting any mantra but becoming aware of Divine virtues and emulating them in thought, word and deed:

ਮਨ ਬਚ ਕ੍ਰਮ ਪ੍ਰਭੁ ਅਪਨਾ ਧਿਆਈ ॥ ਨਾਨਕ ਦਾਸ ਤੇਰੀ ਸਰਣਾਈ ॥੪॥

I remember my Lord in thought, word and deed; and seek Your sanctuary (SGGS, p 200).

That Simran also means acting on commands accordingly is emphasized thus:

ਜਿਨੀ ਨਾਮੁ ਧਿਆਇਆ ਗਏ ਮਸਕਤਿ ਘਾਲਿ ॥ ਨਾਨਕ ਤੇ ਮੁਖ ਉਜਲੇ ਕੇਤੀ ਛੁਟੀ ਨਾਲਿ ॥੧॥

The toil of those who remember the Naam – and carry out the
commands – are successful and many others are released from bondage in their company (SGGS, p 8).

ਹੁਕਮੁ ਪਛਾਣੈ ਸੁ ਹਰਿ ਗੁਣ ਵਖਾਣੈ ॥
ਗੁਰ ਕੈ ਸਬਦਿ ਨਾਮਿ ਨੀਸਾਣੈ ॥
ਸਭਨਾ ਕਾ ਦਰਿ ਲੇਖਾ ਸਚੈ ਛੂਟਸਿ ਨਾਮਿ ਸੁਹਾਵਣਿਆ ॥੩॥ ੧ ੧੦੯

One, who understands Hukam, praises God’s virtues; Through the
Guru Shabad (teaching) he is marked with Naam (certified genuine); every one’s account is kept in God’s court, those glorified by Naam are released from further births (SGGS, p 109).

Naam and Hukam (Divine command) therefore go hand in hand. When man has a problem in understanding or carrying out the commands, he says he has difficulty in reciting Naam:

ਆਖਾ ਜੀਵਾ ਵਿਸਰੈ ਮਰਿ ਜਾਉ ॥
ਆਖਣਿ ਅਉਖਾ ਸਾਚਾ ਨਾਉ ॥

When I recite Naam, I live (succeed) when I forget I die (fail); it is difficult to recite the true Naam (SGGS, p 9).

Man can see compliance with Hukam in nature and should follow the examples. Everything including entities like air, water and fire have assigned roles, which they diligently carry out. This manifests as their characteristics or nature. For example air is available to all equally, water maintains creature and plants, and fire burns. When man
makes compliance with Hukam his nature, he in effect acknowledges and praises God as exemplified thus:

ਗਾਵਨਿ ਤੁਧਨੋ ਪਵਣੁ ਪਾਣੀ ਬੈਸੰਤਰੁ ਗਾਵੈ ਰਾਜਾ ਧਰਮੁ ਦੁਆਰੇ ॥

The air, water and fire praise You; Dharam Rai (who considers the deeds of all) praises You (SGGS, p 8).

Remembering and carrying out Divine commands has also been called
fear (ਭੈ) and the examples of air, water, and fire are again used to
describe Hukam as fear, not the fear of punishment, as is normally understood, thus:

ਭੈ ਵਿਚਿ ਪਵਣੁ ਵਹੈ ਸਦਵਾਉ ॥ ਭੈ ਵਿਚਿ ਚਲਹਿ ਲਖ ਦਰੀਆਉ ॥
ਭੈ ਵਿਚਿ ਅਗਨਿ ਕਢੈ ਵੇਗਾਰਿ ॥ ਭੈ ਵਿਚਿ ਧਰਤੀ ਦਬੀ ਭਾਰਿ ॥ ੧ ੪੬੪

​

It is in fear (commands) that the wind ever blows, millions of
rivers flow, the fire does its job, and the earth bears the weight (SGGS, p 464).

Carrying out what is ordained is the natural way of acknowledging the Lord; one does not then say “I did it” or “I know what is good”. Ego is thus given up:

ਹੁਕਮੀ ਹੋਵਨਿ ਆਕਾਰ ਹੁਕਮੁ ਨ ਕਹਿਆ ਜਾਈ ॥ ਹੁਕਮੀ ਹੋਵਨਿ ਜੀਅ ਹੁਕਮਿ ਮਿਲੈ ਵਡਿਆਈ ॥ ਹੁਕਮੀ ਉਤਮੁ ਨੀਚੁ ਹੁਕਮਿ ਲਿਖਿ ਦੁਖ ਸੁਖ ਪਾਈਅਹਿ ॥ ਇਕਨਾ ਹੁਕਮੀ ਬਖਸੀਸ ਇਕਿ ਹੁਕਮੀ ਸਦਾ ਭਵਾਈਅਹਿ ॥ ਹੁਕਮੈ ਅੰਦਰਿ ਸਭੁ ਕੋ ਬਾਹਰਿ ਹੁਕਮ ਨ ਕੋਇ ॥ ਨਾਨਕ ਹੁਕਮੈ ਜੇ ਬੁਝੈ ਤ ਹਉਮੈ ਕਹੈ ਨ ਕੋਇ ॥੨॥

While it is not possible to describe Hukam, it is with Hukam that we take the given life form with the soul, with Hukam is the high or low status, comfort and suffering; some are blessed while others remain in cycles of death and rebirth.

Every one is subject to Hukam, none is beyond Hukam; one who understands Hukam does not talk in ego
(SGGS, p 1).

Every deed, good or bad, is by Hukam based on our previous deeds i.e.
karma:

ਨਾਨਕ ਪਇਐ ਕਿਰਤਿ ਕਮਾਵਣਾ ਕੋਇ ਨ ਮੇਟਣਹਾਰੁ ॥੨॥

We act as per our karma, which no one can erase (SGGS, p 791).

ਨਾਨਕ ਸਚਾ ਏਕੁ ਹੈ ਦੁਹੁ ਵਿਚਿ ਹੈ ਸੰਸਾਰੁ ॥
ਚੰਗੈ ਮੰਦੈ ਆਪਿ ਲਾਇਅਨੁ ਸੋ ਕਰਨਿ ਜਿ ਆਪਿ ਕਰਾਏ ਕਰਤਾਰੁ ॥੨॥

The Creator alone is eternal, the mortals are subject to birth and
death; He engages them in deeds, good or bad; they act as directed (SGGS, p 950).

In Japu ji Guru Nanak says once one reaches Sach Khand, the
Realm of Truth, where the Formless lord resides; there one finds:

ਜਿਵ ਜਿਵ ਹੁਕਮੁ ਤਿਵੈ ਤਿਵ ਕਾਰ ॥

Every thing happens according to Hukam (SGGS,
p 8).

As a corollary one who lives in Hukam, is in Sach Khand.

Those who understand Naam as above, for them:

ਨਾਮੁਧਨੁਨਾਮੋਰੂਪੁਰੰਗੁ॥ਨਾਮੋਸੁਖੁ ਹਰਿਨਾਮਕਾਸੰਗੁ॥
ਨਾਮ ਰਸਿ ਜੋ ਜਨ ਤ੍ਰਿਪਤਾਨੇ ॥
ਮਨ ਤਨ ਨਾਮਹਿ ਨਾਮਿ ਸਮਾਨੇ ॥

Naam is the wealth and beautiful looks; they find comfort in and
seek Naam. Those satiated with the sweetness of Naam, ever remain absorbed in it (SGGS, p 286).

The wealth of Naam is not lost in any way and it increases as it is spent
i.e shared:

ਐਸਾਹਰਿਧਨੁਸੰਚੀਐਭਾਈ॥ਭਾਹਿਨਜਾਲੈਜਲਿਨਹੀਡੂਬੈਸੰਗੁਛੋਡਿਕਰਿਕਤਹੁਨਜਾਈ॥੧॥ਰਹਾਉ॥

Let us accumulate such a wealth; it is not burnt by fire, is not drowned in water and never deserts: Pause: (SGGS, p 375).

ਖਾਵਹਿ ਖਰਚਹਿ ਰਲਿ ਮਿਲਿ ਭਾਈ ॥ ਤੋਟਿਨ ਆਵੈ ਵਧਦੋ ਜਾਈ ॥੩॥ ੫ ੧੮੬

When we spend the wealth of Naam together, brethren, it does not
reduce; instead it keeps increasing (SGGS, p 186).

Let us conclude with the Fifth Guru’s description of the state of
those who are imbued with Naam and live according to Hukam:

ਜਨ ਨਾਨਕੁ ਬੋਲੇ ਬ੍ਰਹਮ ਬੀਚਾਰੁ ॥
ਜੋ ਸੁਣੇ ਕਮਾਵੈ ਸੁ ਉਤਰੈ ਪਾਰਿ ॥
ਜਨਮਿ ਨ ਮਰੈ ਨ ਆਵੈ ਨ ਜਾਇ ॥
ਹਰਿ ਸੇਤੀ ਓਹੁ ਰਹੈ ਸਮਾਇ ॥੪॥੨॥ ੫ ੩੭੦

The servant talks of Divine virtues; those who listen and act get across the world ocean; they are not subject to cycles of death and rebirth for they remain absorbed in Godfor ever (SGGS, p 370).

Guru Rakha
Rawel Singh
URL: sadhsangat.com

 

[Sikh80]

goNf mhlw 5 ] (863-3)

Gond, Fifth Mehl:





nwm sMig kIno ibauhwru ] (863-3, goNf, mÚ 5)

I trade in the Naam, the Name of the Lord.





nwmuo hI iesu mn kw ADwru ] (863-3, goNf, mÚ 5)

The Naam is the Support of the mind.





nwmo hI iciq kInI Et ] (863-3, goNf, mÚ 5)

My consciousness takes to the Shelter of the Naam.





nwmu jpq imtih pwp koit ]1] (863-4, goNf, mÚ 5)

Chanting the Naam, millions of sins are erased. ||1||





rwis dIeI hir eyko nwmu ] (863-4, goNf, mÚ 5)

The Lord has blessed me with the wealth of the Naam, the Name of the One Lord.





mn kw iestu gur sMig iDAwnu ]1] rhwau ] (863-4, goNf, mÚ 5)

The wish of my mind is to meditate on the Naam, in association with the Guru. ||1||Pause||





nwmu hmwry jIA kI rwis ] (863-5, goNf, mÚ 5)

The Naam is the wealth of my soul.





nwmo sMgI jq kq jwq ] (863-5, goNf, mÚ 5)

Wherever I go, the Naam is with me.





nwmo hI min lwgw mITw ] (863-5, goNf, mÚ 5)

The Naam is sweet to my mind.





jil Qil sB mih nwmo fITw ]2] (863-6, goNf, mÚ 5)

In the water, on the land, and everywhere, I see the Naam. ||2||





nwmy drgh muK aujly ] (863-6, goNf, mÚ 5)

Through the Naam, one's face becomes radiant in the Court of the Lord.





nwmy sgly kul auDry ] (863-6, goNf, mÚ 5)

Through the Naam, all one's generations are saved.





nwim hmwry kwrj sID ] (863-6, goNf, mÚ 5)

Through the Naam, my affairs are resolved.





nwm sMig iehu mnUAw gID ]3] (863-7, goNf, mÚ 5)

My mind is accustomed to the Naam. ||3||





nwmy hI hm inrBau Bey ] (863-7, goNf, mÚ 5)

Through the Naam, I have become fearless.





nwmy Awvn jwvn rhy ] (863-7, goNf, mÚ 5)

Through the Naam, my comings and goings have ceased.





guir pUrY myly guxqws ] (863-8, goNf, mÚ 5)

The Perfect Guru has united me with the Lord, the treasure of virtue.





khu nwnk suiK shij invwsu ]4]2]4] (863-8, goNf, mÚ 5)
Says Nanak, I dwell in celestial peace. ||4||2||4||[/FONT]​

 

[vsgrewal48895]

NAAM​

ABSTRACT​

“Naam Simran or Naam Japna” in Sikh Thought IMHO is to devotionally controlling the mind, and focusing it on the Sabd or Absolute Principle or Lord, either loud or in heart. Mind can only be controlled by the Grace of “Akal Purkh”, which one can only be blessed by performing virtuous devotional service to God/Guru. Also required is the evolvement of a good moral character, internal ethical piety, and by meditation in action/altruism. Guru Nanak defines Naam in Raag Asa;

ਨਾਮੇ ਸੁਚਿ ਨਾਮੋ ਪੜਉ ਨਾਮੇ ਚਜੁ ਆਚਾਰੁ ॥

Nāmė sucẖ nāmo paṛa­o nāmė cẖaj ācẖār.

Naam is inner cleanliness. Name is your study. Akal Purkh's Name is also your wisdom and way of life. -----Guru Nanak, Raag Asa, AGGS, Page, 355-3

The way of life of a Sikh is altruism, which actually is devotional worship of the Lord says Guru Nanak in Japji;

ਵਿਣੁ ਗੁਣ ਕੀਤੇ ਭਗਤਿ ਨ ਹੋਇ ॥

Vin Goun Keetay Bhagat Na Ho-ay.

Without virtue, there is no devotional worship.-----Guru Nanak, Japji, AGGS, Page, 4-1
---------------------------------------------------------------------------------------------------------------------------------

What does Naam Stand for in Sikhism?

Is it just the name or more than that?

Naam is much more than just the Name; it contains every thing says Nanak in Raag Gauri;

ਨਾ ਜਾਣਾ ਕਰਮ ਕੇਵਡ ਤੇਰੀ ਦਾਤਿ ॥ ਕਰਮੁ ਧਰਮੁ ਤੇਰੇ ਨਾਮ ਕੀ ਜਾਤਿ ॥

Nā jāṇā karam kevad ṯerī ḏāṯ. Karam ḏẖaram ṯere nām kī jāṯ.

I know not the extent of Thy Grace and Thy Blessings; Ritual actions, performance of duty and caste distinction lie in the devotion to Thy Name. -----Guru Nanak, Raag Gauri, AGGS, Page, 154-2

ਨਾਮੁ ਹਮਾਰੇ ਜੀਅ ਕੀ ਰਾਸਿ ॥ ਨਾਮੋ ਸੰਗੀ ਜਤ ਕਤ ਜਾਤ ॥ ਨਾਮੋ ਹੀ ਮਨਿ ਲਾਗਾ ਮੀਠਾ ॥ ਜਲਿ ਥਲਿ ਸਭ ਮਹਿ ਨਾਮੋ ਡੀਠਾ ॥

Nām hamāre jī▫a kī rās. Nāmo sangī jaṯ kaṯ jāṯ. Nāmo hī man lāgā mīṯẖā. Jal thal sabẖ mėh nāmo dīṯẖā.

The Naam is the wealth of my soul. Wherever I go, the Naam is with me. The Naam is sweet to my mind. In the water, on the land, and everywhere, I see the Naam. -----Guru Arjan, Raag Gond, AGGS, Page, 863

These are the usual questions being asked by fellow Sikhs and the answers to these questions are not easy and straight forward. It is easier to make a statement on “Naam Japna”, which could be;

1. Mechanical recitation of God’s Name of your choice in silence or aloud. It is the first step towards spirituality either one progresses further to the step of understanding and reflection or stagnates here with no spiritual benefit.

2. Recitation of Naam has been advised in various debates as;

i) Sitting in a chair.
ii) Sitting in a particular posture.
iii) Using the technique of “Irrha Pingla Ur Sukhmana,” a yogic technique.
iv) Parnayama-hath yoga system.
v) Or any other choice.

Posture has no spiritual value if there is inner filth says Gurus Nanak in Ragas Asa, Arjan in Devgandhari, and Namdev in Asa;

ਸੀਸਿ ਨਿਵਾਇਐ ਕਿਆ ਥੀਐ ਜਾ ਰਿਦੈ ਕੁਸੁਧੇ ਜਾਹਿ ॥

Sīs nivā­i­ai ki­ā thī­ai jā riḏai kusuḏẖė jāhi.

But what can be achieved by bowing the head, when the heart is impure? -----Guru Nanak, Raag Asa, AGGS, Page, 470-15

ਹਮਰੀ ਮੁਦ੍ਰ ਨਾਮੁ ਹਰਿ ਸੁਆਮੀ ਰਿਦ ਅੰਤਰਿ ਦੁਸਟ ਦੁਸਟਾਰੀ ॥

Hamrī muḏar nām har su­āmī riḏ anṯar ḏusat ḏustārī

I appear to chant the God's Name, but within my heart, I am the wicked of the wicked.-----Guru Arjan, Raag Devgandhari, AGGS, Page, 528-3

ਕਾਹੇ ਕਉ ਕੀਜੈ ਧਿਆਨੁ ਜਪੰਨਾ ॥ਜਬ ਤੇ ਸੁਧੁ ਨਾਹੀ ਮਨੁ ਅਪਨਾ ॥

Kāhė ka¬o kījai ḏẖi¬ān japannā. Jab ṯė suḏẖ nāhī man apnā.

Why do you practice meditation and chanting, when your mind is not pure? -----Namdev, Raag Asa, AGGS, Page, 485-17

Bhai Gurdas ponders on the subject of emancipation, since every one desires it through Naam;

ਸਿਰ ਤਲਵਾਏ ਪਾਈਐ ਚਮਗਿਦੜ ਜੂਹੈ ॥ ਮੜੀ ਮਸਾਣੀ ਜੇ ਮਿਲੈ ਵਿਚਿ ਖੁਡਾਂ ਚੂਹੇ ॥ ਮਿਲੇ ਨ ਵਡੀ ਆਰਜਾ ਬਿਸੀਅਰੁ ਵਿਹੁ ਲੂਹੇ ॥ ਹੋਇ ਕੁਚੀਲੁ ਵਰਤੀਐ ਖਰ ਸੂਰ ਭਸੂਹੇ ॥ ਕੰਦ ਮੂਲ ਚਿਤੁ ਲਾਈਐ ਅਈਅੜ ਵਣੁ ਧੂਹੇ ॥ ਵਿਣੁ ਗੁਰ ਮੁਕਤਿ ਨ ਹੋਵਈ ਜਿਉ ਘਰੁ ਵਿਣੁ ਬੂਹੇ ॥

Sir Talva-ay Paa-ee-aa Chamgidgar Joohai, Marhee Masanee Jay Milai Vich Khaddan Choohay.Milay Na Vadia-ee Aarja Biseear Veh Loohay. Hoey Kucheel Vartee-ai Khar Soor Bashuhay. Kand Mool Chit Laaee-aa Aa-eearh VaN Dhoohay. ViN Gur Mukat Na Hovee Jeo Ghar ViN Boohay.

If bowing only could grant liberation then the bats in the forests hang from trees upside down. Should liberation were achieved in the loneliness of crematories than rats could have got it in their holes? Longevity also does not bring it because snake during its whole long life goes on smoldering in its own poison. If dirt could make it attainable, asses and swine’s always remain dirty and muddy. If relishing over tubers and roots could provide it, then herd of animals go on hauling and eating them should have also obtained liberation. As a house in fact is useless with out a door, one cannot get liberation with out the Guru. -----Bhai Gurdas, Vaar 36, Pauri, 13

Naam has no Form; it is the devotional love in the heart with complete focus on the Higher Power of one’s own understanding, and has been called by multiple names;

ਨਾਉ ਤੇਰਾ ਨਿਰੰਕਾਰੁ ਹੈ ਨਾਇ ਲਇਐ ਨਰਕਿ ਨ ਜਾਈਐ ॥

Nā­o ṯėrā nirankār hai nā­ė la­i­ai narak na jā­ī­ai.

Your Name is Formless; chanting Your Name, one does not to go to hell.-----Guru Nanak, Raag Asa, AGGS, Page, 465-15

ਕਰਮ ਕਰਤੂਤਿ ਬੇਲਿ ਬਿਸਥਾਰੀ ਰਾਮ ਨਾਮੁ ਫਲੁ ਹੂਆ॥ ਤਿਸੁ ਰੂਪੁ ਨ ਰੇਖ ਅਨਾਹਦੁ ਵਾਜੈ ਸਬਦੁ ਨਿਰੰਜਨਿ ਕੀਆ ॥

Karam Kartoot Bayl Bistharee Ram Naam Fal Hoo-aa, Tis Roop Na Raykh Anaahad Vaajai Sabd Niranjan Kee-aa.

The vine of good actions and character has spread out, and it bears the fruit of the God's Name. The Name has no form or outline; it vibrates with the unstruck Sound Current; through the Word of the Sabd, the Immaculate Akal Purkh is revealed. -----Guru Nanak, Raag Asa, AGGS, Page 351-2

The most important part of “Naam Japna” is controlling and focusing the mind, which is flying aimlessly like a bird in ten directions.
Gurus Amardas and Arjan in Raag Asa and Gauri ponder on controlling the mind by the Grace of God. Naam purges the subconscious errors of thinking and inclines the heart towards spiritual wisdom. It takes away the self centeredness of the ego, lifts it above the realm of morality and cleanses it and transforms it towards spiritual values, if one follows through as a way of life in actual daily living.

ਇਹੁ ਮਨੂਆ ਕਿਉ ਕਰਿ ਵਸਿ ਆਵੈ ॥ਗੁਰ ਪਰਸਾਦੀ ਠਾਕੀਐ ਗਿਆਨ ਮਤੀ ਘਰਿ ਆਵੈ ॥

Ih manū¬ā ki¬o kar vas āvai. Gur parsādī ṯẖākī¬ai gi¬ān maṯī gẖar āvai.

How can this mind come under control? By Guru's Grace, it is held in check; instructed in spiritual wisdom, it returns to its home. -----Guru Amardas, Raag Asa, AGGS, Page, 426-11

ਪ੍ਰਭ ਕਿਰਪਾ ਤੇ ਮਨੁ ਵਸਿ ਆਇਆ ॥

Parabẖ kirpā ṯė man vas ā¬i¬ā.

By God's Grace, the mind is brought under control;-----Guru Arjan, Raag Asa, AGGS, Page, 385-17

ਦਸ ਦਿਸ ਖੋਜਤ ਮੈ ਫਿਰਿਓ ਜਤ ਦੇਖਉ ਤਤ ਸੋਇ ॥ ਮਨੁ ਬਸਿ ਆਵੈ ਨਾਨਕਾ ਜੇ ਪੂਰਨ ਕਿਰਪਾ ਹੋਇ॥

Das Dis Khojat Mai Firi-o Jat Daykh-a-u Tat So-ay, Man Bus Aavai Nanaka Jay Pooran Kirpa Hoey.

I have wandered, searching in the ten directions, and wherever I look, there I see the Akal Purkh. The mind comes to be controlled, O Nanak, if God grants Its Perfect Grace.-----Guru Arjan, Raag Thiti Gauri, AGGS, Page, 298-17

One has to make him self worthy to deserve the Grace of the Akal Purkh. It is an expression of Divine benevolence and is a cardinal doctrine in Sikhism. It occurs as karam, nader, mehr, bakhshish, parsad, daya, or kirpa. It is sought through prayer and devotion. Its descent is the ultimate Divine mystery, and no amount of austerities, no amount of intellectual search or performance or ritual or yogic praxis or any such devices can force it out of God’s hand. Liberation, while earned through devotion and good deeds, comes ultimately through Divine Grace. The fullness of God’s grace is beyond human appreciation, comprehension or full knowledge.

ਜਿਸ ਨੋ ਕ੍ਰਿਪਾ ਕਰਹਿ ਤਿਨਿ ਨਾਮ ਰਤਨੁ ਪਾਇਆ ॥

Jis Nu Kirpa Kerr Tin Naam Ratan Paayaa.

He, upon whom You shower Your mercy, obtains the jewel of the Name.-----Guru Ramdas, Raag Asa, AGGS, Page, 11 & 365

ਕਰਮਿ ਮਿਲੈ ਤਾ ਪਾਈਐ ਹੋਰ ਹਿਕਮਤਿ ਹੁਕਮੁ ਖੁਆਰੁ ॥

Karam Milai Ta Paa-eeai Hoar Hikmat Hukam Khuaar.

When the Akal Purkh bestows Its Grace, then alone it is received -- other tricks and orders are useless. -----Guru Nanak, Asa Di Var, AGGS, Page, 465-1

ਵਿਣੁ ਕਰਮਾ ਕਿਛੁ ਪਾਈਐ ਨਾਹੀ ਜੇ ਬਹੁਤੇਰਾ ਧਾਵੈ ॥

Vin Karma Kich Paa-eeai Nahin Jay Bahutera Dhavai.

Without virtuous deeds, man cannot gain any thing useful, although one may run around frantically. -----Guru Nanak, Raag Tilang, AGGS, Page, 722-9

ਇਸੁ ਜੁਗ ਮਹਿ ਵਿਰਲੇ ਬ੍ਰਾਹਮਣ ਬ੍ਰਹਮੁ ਬਿੰਦਹਿ ਚਿਤੁ ਲਾਇ ॥ ਨਾਨਕ ਜਿਨ੍ਹ੍ਹ ਕਉ ਨਦਰਿ ਕਰੇ ਹਰਿ ਸਚਾ ਸੇ ਨਾਮਿ ਰਹੇ ਲਿਵ ਲਾਇ ॥

Is jug mėh virle barāhmaṇ barahm binḏėh cẖiṯ lā▫e. Nānak jinĥ ka▫o naḏar kare har sacẖā se nām rahe liv lā▫e.

How rare are those Brahmins who, in this age, come to know God, by lovingly focusing their consciousness on It. O, Nanak, those who are blessed by the It's Glance of Grace, remains lovingly attuned to the Name of the True Akal Purkh. -----Guru Amardas, Raag Bilawal, AGGS, Page, 850-3

It is easy to describe the theory part of “Naam Japna” or even write a book and the results copied from the experience of an enlightened person’s point of view, but mechanical repeating the “Word” without understanding, is a waste of time says Guru Nanak and Bhagat Kabir in Raag Asa;

ਕਥਨੀ ਬਦਨੀ ਪੜਿ ਪੜਿ ਭਾਰੁ ॥ ਲੇਖ ਅਸੰਖ ਅਲੇਖੁ ਅਪਾਰੁ ॥

Kathnee Badnee Parh Parh Bhaar, Laykh AsaNkh Alaykh Apaar.

Words, spoken and read again and again, are useless loads. There are innumerable writings, but the Infinite Akal Purkh remains unwritten.-----Guru Nanak, Raag Asa, AGGS, Page, 412-14

ਕਥਨੀ ਬਦਨੀ ਕਹਨੁ ਕਹਾਵਨੁ ॥ਸਮਝਿ ਪਰੀ ਤਉ ਬਿਸਰਿਓ ਗਾਵਨੁ ॥

Kathnee Badnee Kahan Kahaavan, Samajh Paree Ta-o Bisri-o Gaavan.

All preaching, ranting and raving, and arguing, is forgotten when one comes to understand. -----Kabir, Raag Asa, AGGS, Page, 478-12

Guru Amardas in the mode of Siri Raag explains that to get rid of the ego is more important than verbal recitation of the Name;

ਗੋਵਿਦੁ ਗੁਣੀ ਨਿਧਾਨੁ ਹੈ ਅੰਤੁ ਨ ਪਾਇਆ ਜਾਇ ॥ ਕਥਨੀ ਬਦਨੀ ਨ ਪਾਈਐ ਹਉਮੈ ਵਿਚਹੁ ਜਾਇ ॥ ਸਤਗੁਰਿ ਮਿਲਿਐ ਸਦ ਭੈ ਰਚੈ ਆਪਿ ਵਸੈ ਮਨਿ ਆਇ ॥

Govid Gunee NiDhaan Hai Ant Na Paa-i-aa Jaa-ay. Kathnee Badnee Na Paa-ee-ai Ha-umai Vichahu Jaa-ay, Satgur Mili-ai Sad Bhai Rachai Aap Vasai Man Aa-ay.

The Creator of the Universe is the Treasure of Excellence. It’s limits cannot be found. It is not obtained by mouthing mere words, but by rooting out ego from within. Meeting the True Guru, one is permeated forever with the Fear of God, who It self comes to dwell within the mind. -----Guru Amardas, Siri Raag, AGGS, Page, 32-19

“Sikh Gurus have given God the name of Sat or Truth. It is the Truth, which existed before, exists now, and will exist hereafter.” It is living the Truth, which is the “Naam Japna” with continued search for spiritual wisdom by performing good deeds.

To find the truth about Naam Japna, on an individual basis at the present and to reproduce the findings in a precise provable, infallible, unalterable, and irrevocable manner seems impossible. Any truth which cannot be made personal by all humans and realized by each in their own minds cannot be a universal truth. Truth is not established by our speculation however cogent, but by actual experience through thought, word, and service. There are multiple references in Sabd Guru as referred below;

ਮਨ ਬਚ ਕ੍ਰਮ ਗੋਵਿੰਦ ਅਧਾਰੁ ॥ ਤਾ ਤੇ ਛੁਟਿਓ ਬਿਖੁ ਸੰਸਾਰੁ ॥

Man bacẖ karam govinḏ aḏẖār. Ŧā ṯė cẖẖuti­o bikẖ sansār.

In thought, word and deed, seek the Support of the Creator of the Universe; thus you shall be saved from the poisonous world-ocean. ----- Guru Arjan, Raag Gauri, AGGS, Page, 197-5

ਮਨ ਬਚ ਕ੍ਰਮ ਪ੍ਰਭੁ ਅਪਨਾ ਧਿਆਈ ॥ ਨਾਨਕ ਦਾਸ ਤੇਰੀ ਸਰਣਾਈ ॥

Man bacẖ karam parabẖ apnā ḏẖi­ā­ī. Nānak ḏās ṯėrī sarṇā­ī.

In thought, word and deed, I meditate on my God. Slave Nanak has come to Your Sanctuary. -----Guru Arjan, Raag Gauri, AGGS, Page, 200-9

ਮਨ ਬਚ ਕ੍ਰਮ ਜਿਹ ਆਪਿ ਜਨਾਈ ॥ ਨਾਨਕ ਤਿਹ ਮਤਿ ਪ੍ਰਗਟੀ ਆਈ ॥

Man bacẖ karam jih āp janā­ī. Nānak ṯih maṯ pargatī ā­ī.

Those whom the Akal Purkh It self instructs in thought, word and deed - O Nanak, their intellect are enlightened. -----Guru Arjan, Raag Gauri, AGGS, Page, 259-8

ਮਨ ਬਚ ਕ੍ਰਮ ਪ੍ਰਭੁ ਏਕੁ ਧਿਆਏ ॥ ਸਰਬ ਫਲਾ ਸੋਈ ਜਨੁ ਪਾਏ ॥

Man bacẖ karam parabẖ ėk ḏẖi­ā­ė. Sarab falā so­ī jan pā­ė.

One who meditates on the One God in thought, word and deed - that humble being receives the fruits of all rewards. -----Guru Arjan, Raag Suhi, AGGS, Page, 760-6

ਮਨ ਬਚ ਕ੍ਰਮਿ ਰਾਮ ਨਾਮੁ ਚਿਤਾਰੀ॥ਘੂਮਨ ਘੇਰਿ ਮਹਾ ਅਤਿ ਬਿਖੜੀ ਗੁਰਮੁਖਿ ਨਾਨਕ ਪਾਰਿ ਉਤਾਰੀ॥

Man bacẖ karam rām nām cẖiṯārī. Gẖūman gẖėr mahā aṯ bikẖ­ṛī gurmukẖ Nānak pār uṯārī.

In thought, word and deed, I contemplate the Akal Purkh's Name. The horrible world-ocean is very treacherous; O Nanak, the Guru willed is carried across.
-----Guru Arjan, Raag Ramkali, AGGS, Page, 916-13

ਮਨ ਬਚ ਕ੍ਰਮ ਆਰਾਧੈ ਹਰਿ ਹਰਿ ਸਾਧਸੰਗਿ ਸੁਖੁ ਪਾਇਆ ॥ ਅਨਦ ਬਿਨੋਦ ਅਕਥ ਕਥਾ ਰਸੁ ਸਾਚੈ ਸਹਜਿ ਸਮਾਇਆ ॥ Man bacẖ karam ārāḏẖai har har sāḏẖsang sukẖ pā­i­ā. Anaḏ binoḏ akath kathā ras sācẖai sahj samā­i­ā.

He, who worships and adores the Akal Purkh and Master, in thought, word and deed, in the Company of the holy, finds peace. He enjoys bliss and pleasure, and savors the Unspoken Speech of It, and merges intuitively into the True Akal Purkh.-----Guru Arjan, Raag Sarag, AGGS, Page, 1220-8

ਮਨ ਬਚ ਕ੍ਰਮ ਹਰਿ ਗੁਨ ਨਹੀ ਗਾਏ ਯਹ ਜੀਅ ਸੋਚ ਧਰਉ ॥ ਗੁਰਮਤਿ ਸੁਨਿ ਕਛੁ ਗਿਆਨੁ ਨ ਉਪਜਿਓ ਪਸੁ ਜਿਉ ਉਦਰੁ ਭਰਉ ॥ Man bacẖ karam har gun nahī gā­ė yeh jī­a socẖ ḏẖara­o. Gurmaṯ sun kacẖẖ gi­ān na upji­o pas ji­o uḏar bẖara­o.

In thought, word and deed, I have not sung the Akal Purkh's Praises; this thought worries my mind. I listened to the Guru's Teachings, but spiritual wisdom did not well up within me; like a beast, I fill my belly. ------Guru Tegh Bahadur, Raag Dhanasari, AGGS, Page, 685-8

ਫੁਨਿ ਮਨ ਬਚ ਕ੍ਰਮ ਜਾਨੁ ਅਨਤ ਦੂਜਾ ਨ ਮਾਨੁ ਨਾਮੁ ਸੋ ਅਪਾਰੁ ਸਾਰੁ ਦੀਨੋ ਗੁਰਿ ਰਿਦ ਧਰ ॥

Fun man bacẖ karam jān anaṯ ḏūjā na mān nām so apār sār ḏīno gur riḏ ḏẖar.

In thought, word and deed, I know the God; I do not worship any other. The Guru has enshrined the most excellent Name of the Infinite Akal Purkh within my heart.-----Bhatt Nal, Sawayea Mahlay 4, AGGS, Page, 1398-19

ਮਨ ਬਚ ਕ੍ਰਮ ਰਸ ਕਸਹਿ ਲੁਭਾਨਾ ॥ ਬਿਨਸਿ ਗਇਆ ਜਾਇ ਕਹੂੰ ਸਮਾਨਾ ॥

Man bacẖ karam ras kaseh lubẖānā. Binas ga­i­ā jā­ė kahū­aʼn samānā.

In thought, word and deed, he is attached to the sweet and tangy flavors. When he dies, no one knows where he has gone. -----Ravidas, Raag Asa, AGGS, Page, 487-7

ਹਰਿ ਭਗਤ ਨਿਜ ਨਿਹਕੇਵਲਾ ਰਿਦ ਕਰਮਣਾ ਬਚਸਾ ॥ ਜੋਗੇਨ ਕਿੰ ਜਗੇਨ ਕਿੰ ਦਾਨੇਨ ਕਿੰ ਤਪਸਾ ॥

Har bẖagaṯ nij nihkėvlā riḏ karmaṇā bacẖsā. Jogen kiʼn jagen kiʼn ḏāḏen kiʼn ṯapsā.

Worship the immaculate God, in thought, word and deed. What is the good of practicing Yoga, giving feasts and charity, and practicing penance?-----Bhagat Jaidev, Raag Gujri, AGGS, Page, 526-17

In the inner world of mind there is chaos, confusion and utter discord. This does not tally with and correspond to the laws of nature and truths of life. Nor does it correspond with an individual’s likes, dislikes or opinions. His fancies, prejudices, partialities are held by him as truths in the Name of his respective “Religion.” The lives of such believers private and public are down right sham. These individuals are not inwardly at accord and peace with themselves and are frustrated. These frustrations are self inflicted, in ignorance. The only cure is self knowledge. This can make him conscious of his infinite worth and of his spiritual progress made through devotional meditation in action.

ਨਾਨਕ ਨਾਉ ਖੁਦਾਇ ਕਾ ਦਿਲਿ ਹਛੈ ਮੁਖਿ ਲੇਹੁ ॥ ਅਵਰਿ ਦਿਵਾਜੇ ਦੁਨੀ ਕੇ ਝੂਠੇ ਅਮਲ ਕਰੇਹੁ ॥

Nanak Naa-o Khudaa-ay Kaa Dil Hachhai Mukh Layho, Avar Divaajay Dunee Kay Jhoothay Amal Karayhu.

O Nanak, chant the Name of God, with heart-felt devotion. Everything else is just a pompous worldly display, and the practice of false deeds. -----Guru Nanak, Raag Majh, AGGS, Page, 140-10 & 11

ਕਲਹਿ ਬੁਰੀ ਸੰਸਾਰਿ ਵਾਦੇ ਖਪੀਐ ॥ ਵਿਣੁ ਨਾਵੈ ਵੇਕਾਰਿ ਭਰਮੇ ਪਚੀਐ ॥ ਰਾਹ ਦੋਵੈ ਇਕੁ ਜਾਣੈ ਸੋਈ ਸਿਝਸੀ ॥ ਕੁਫਰ ਗੋਅ ਕੁਫਰਾਣੈ ਪਇਆ ਦਝਸੀ ॥

Kaleh Buree Sansaar Vaaday Khapee-ai, Vin Naavai Vaykaar Bharmay Pachee-ai. Raah Dovai Ik Jaanai So-ee Sijhsee, Kufar Go-a KufraaNai Pa-i-aa Dajhsee.

The strife of the worldly life is evil. These struggles rob us of much happiness. Without the Akal Purkh's Name, life is worthless. Through doubt, the people are being destroyed. One who recognizes that all spiritual paths lead to the One shall be emancipated. One who speaks lies shall fall into hell and burn. -----Guru Nanak, Raag Majh, AGGS, Page, 142-7 & 8

ਰਾਮ ਰਾਮ ਸਭੁ ਕੋ ਕਹੈ ਕਹਿਐ ਰਾਮੁ ਨ ਹੋਇ ॥ਗੁਰ ਪਰਸਾਦੀ ਰਾਮੁ ਮਨਿ ਵਸੈ ਤਾ ਫਲੁ ਪਾਵੈ ਕੋਇ ॥

Ram Ram Sabh Ko Kahai Kahayai Ram Na Hoey, Gur Parsaadi Ram Man Vasai Ta Phal Pavai Koey.

Everyone chants the God's Name, Ram, Ram; but by such chanting, God is not obtained. By Guru's Grace, It comes to dwell in the mind, and then, the fruits are obtained. -----Guru Amar Das, Raag Gujri, AGGS, Page 491-1

ਜਪੁ ਤਪ ਸੰਜਮ ਵਰਤ ਕਰੇ ਪੂਜਾ ਮਨਮੁਖ ਰੋਗੁ ਨ ਜਾਈ॥ ਅੰਤਰਿ ਰੋਗੁ ਮਹਾ ਅਭਿਮਾਨਾ ਦੂਜੈ ਭਾਇ ਖੁਆਈ ॥

Jap Tap Sanjam Varat Karay Poojaa Manmukh Rog Na Jaa-ee, Antar Rog Mahaa Abhimaanaa Doojai Bhaa-ay Khu-aa-ee.

The self-willed may perform chants, meditations, austere self-discipline, fasts and devotional worship, but his sickness does not go away. Deep within him is the sickness of excessive egotism. In the love of duality, he is ruined.-----Guru Ramdas, Raag Suhi, AGGS, Page, 732-8

ਕਬੀਰ ਰਾਮ ਕਹਨ ਮਹਿ ਭੇਦੁ ਹੈ ਤਾ ਮਹਿ ਏਕੁ ਬਿਚਾਰੁ ॥ ਸੋਈ ਰਾਮੁ ਸਭੈ ਕਹਹਿ ਸੋਈ ਕਉਤਕਹਾਰ ॥

Kabir Ram Kehan Meh Bhayd Hai Ta Meh Eak Bichaar, Soyee Ram Sabhai Keheh Soyee Kaoutakhaar.

O, Kabir, there are many different ways of chanting “Ram” or the God's Name. This is something one must consider. An incarnation is primarily called Rama. This is also the name of the Divine worker of wonders.

ਕਬੀਰ ਰਾਮੈ ਰਾਮ ਕਹੁ ਕਹਿਬੇ ਮਾਹਿ ਬਿਬੇਕ ॥ਏਕੁ ਅਨੇਕਹਿ ਮਿਲਿ ਗਇਆ ਏਕ ਸਮਾਨਾ ਏਕ ॥

Kabir Raamai Ram Koh Kehbay Maaeh Bibayk, Ayk Anaykeh Mil Gaeyaa Eak Samana Eak.

Kabir, use the word 'Ram', only to speak of the All-pervading God. You must make that distinction. One 'Ram' is pervading everywhere, while the other fills an individual body. -----Kabir Slokes 190 & 191, AGGS, Page, 1374

ਆਖਣਿ ਅਉਖਾ ਸਾਚਾ ਨਾਉ ॥ ਸਾਚੇ ਨਾਮ ਕੀ ਲਾਗੈ ਭੂਖ ॥ ਉਤੁ ਭੂਖੈ ਖਾਇ ਚਲੀਅਹਿ ਦੂਖ ॥

Akhan Aoukha Saacha Naou, Saachay Naam Ki Lagai Bhookh, Ut Bhookhai Khaey Chalee-ah Dookh.

It is difficult to utter the True Name. If there is a hunger for the True Name, such hunger consumes pain. ----- Guru Nanak, Raag Asa, AGGS, Page 9 & 349

ਜਪੁ ਤਪੁ ਕਰਿ ਕਰਿ ਸੰਜਮ ਥਾਕੀ ਹਠਿ ਨਿਗ੍ਰਹਿ ਨਹੀ ਪਾਈਐ ॥ ਨਾਨਕ ਸਹਜਿ ਮਿਲੇ ਜਗਜੀਵਨ ਸਤਿਗੁਰ ਬੂਝ ਬੁਝਾਈਐ ॥

Jap Tap Kar Kar Sanjam Thaakee Hath Nigreh Nahee Paa-eeai, Nanak Sahj Milay Jagjeevan Satgur Boojh Bujhaa-ee-ai.

By practicing recitation and self-disciplining, people have grown weary. Even after stubbornly practicing these rituals, they still have not been able to control evil thoughts and wishes. O, Nanak, through spiritual wisdom, the God, the Life of the world, is met. The True Guru imparts this understanding. -----Guru Nanak, Raag Asa, AGGS, Page, 436 -18

ਦਹ ਦਿਸ ਇਹੁ ਮਨੁ ਧਾਵਦਾ ਗੁਰਿ ਠਾਕਿ ਰਹਾਇਆ ॥ ਨਾਵੈ ਨੋ ਸਭ ਲੋਚਦੀ ਗੁਰਮਤੀ ਪਾਇਆ ॥

Dah Dis Ih Man Dhaavdaa Gur Thaak Rahaa-i-aa, Navai No Sabh Lochdi Gurmati Payai.

The mind runs around in the ten directions; the Guru holds it still. Everyone longs for the Name, but it is only found through the Guru's Teachings.-----Guru Nanak, Raag Suhi, AGGS, Page 789-12

ਸੋ ਪੜਿਆ ਸੋ ਪੰਡਿਤੁ ਬੀਨਾ ਜਿਨ੍ਹ੍ਹੀ ਕਮਾਣਾ ਨਾਉ ॥ ਪਹਿਲੋ ਦੇ ਜੜ ਅੰਦਰਿ ਜੰਮੈ ਤਾ ਉਪਰਿ ਹੋਵੈ ਛਾਂਉ ॥

So Parhia So Pundit Bina Jini Kmana Naou, Pahilo Day Jarh Andar Jammai Taa Upar Hovai ChhaaN-o.

He alone is learned and wise, and he alone is a scholar, who practices the Name. First, the tree puts down its roots, and then it spreads out its shade above.
-----Guru Nanak, Raag Malar, AGGS, Page, 1288-6

ਭਨਤਿ ਨਾਨਕੁ ਕਰੇ ਵੀਚਾਰੁ ॥ ਸਾਚੀ ਬਾਣੀ ਸਿਉ ਧਰੇ ਪਿਆਰੁ ॥ ਤਾ ਕੋ ਪਾਵੈ ਮੋਖ ਦੁਆਰੁ ॥ ਜਪੁ ਤਪੁ ਸਭੁ ਇਹੁ ਸਬਦੁ ਹੈ ਸਾਰੁ ॥

Bhanat Nanak Karay Veechaar, Saachee Baanee Seo Dharay Piar, Ta Ko Paavai Mokh Duaar, Jap Tap Sabh Eh Sabad Hai Saar.

Nanak prays that one gets salvation by contemplating or deliberating with love on the True Sabd. The deliberation on Sabd is the real recitation and austerity. It is the right action on the teachings which carries the weight for spiritual growth. Merely and visiting holy places, reading or looking at holy books do not lead to one’s become a better human being.-----Guru Nanak, AGGS, Raag Dhanasari, Page, 661-16

ਸੇਵਕ ਸਿਖ ਪੂਜਣ ਸਭਿ ਆਵਹਿ ਸਭਿ ਗਾਵਹਿ ਹਰਿ ਹਰਿ ਊਤਮ ਬਾਨੀ॥ਗਾਵਿਆ ਸੁਣਿਆ ਤਿਨ ਕਾ ਹਰਿ ਥਾਇ ਪਾਵੈ ਜਿਨ ਸਤਿਗੁਰ ਕੀ ਆਗਿਆ ਸਤਿ ਸਤਿ ਕਰਿ ਮਾਨੀ ॥

Sayvak Sikh Poojan Sabh Aaveh Sabh Gaaveh Har Har Ootam Baanee, Gaaviaa SuNiaa Tin Ka Har Thaa-ey Paavai Jin Satgur Kee Aagia Sat Sat Kar Maanee.

All the Sikhs and servants come to worship and adore You. They sing the sublime Bani of the Akal Purkh and Master. Their singing and listening is approved by the God. They accept the Order of the True Guru as True, totally True. -----Guru Ramdas, Raag Dhanasari, AGGS, Page, 669-14 & 15

ਸਤਿਗੁਰ ਨੋ ਸਭੁ ਕੋ ਵੇਖਦਾ ਜੇਤਾ ਜਗਤੁ ਸੰਸਾਰੁ ॥ਡਿਠੈ ਮੁਕਤਿ ਨ ਹੋਵਈ ਜਿਚਰੁ ਸਬਦਿ ਨ ਕਰੇ ਵੀਚਾਰੁ ॥

Satgur No Sabh Ko Vaykh-daa Jaytaa Jagat Sansaar, Dithai Mukat Na Hova-ee Jichar Sabd Na Karay Veechaar.

All the living beings of the world behold the True Guru. One is not liberated by merely seeing Him, unless one contemplates and reflects on the Word/Sabd.
-----Guru Amardas, Raag Vadhans, AGGS, Page, 594 -11

ਨਾ ਮਨੁ ਮਰੈ ਨ ਮਾਇਆ ਮਰੈ ॥ ਜਿਨਿ ਕਿਛੁ ਕੀਆ ਸੋਈ ਜਾਣੈ ਸਬਦੁ ਵੀਚਾਰਿ ਭਉ ਸਾਗਰੁ ਤਰੈ ॥

Naa Man Marai Na Maa-i-aa Marai, Jin Kich Kee-aa So-ee JaaNai Sabd Vichaar Bhou Saagar Tarai.

Without subduing the mind, Maya cannot be subdued. The One, who created this, alone understands. Contemplating and reflecting on the Word of the Sabd, one is carried across the terrifying world-ocean. -----Guru Nanak, Raag Parbhati Bibhaas, AGGS, Page, 1342-3

Contemplation is to be clarified. Mechanically repeating the sacred Word brings no clarity. After understanding the teaching, one must put it into practice, in a house- holder’s daily life. The following hymn depicts the uselessness of just doing Tirath or giving charities or even buying Akhand Paths;

ਗੰਗਾ ਜਉ ਗੋਦਾਵਰਿ ਜਾਈਐ ਕੁੰਭਿ ਜਉ ਕੇਦਾਰ ਨ੍ਹ੍ਹਾਈਐ ਗੋਮਤੀ ਸਹਸ ਗਊ ਦਾਨੁ ਕੀਜੈ ॥ ਕੋਟਿ ਜਉ ਤੀਰਥ ਕਰੈ ਤਨੁ ਜਉ ਹਿਵਾਲੇ ਗਾਰੈ ਰਾਮ ਨਾਮ ਸਰਿ ਤਊ ਨ ਪੂਜੈ ॥

Gangaa Ja-o Godaavar Jaa-ee-ai Kumbh Ja-o Kaydaar NHaa-ee-ai Gomtee Sahas Ga-oo Daan Keejai, Coat Jaou Tirath Karai Tan Jaou Hivaalay Garai, Ram Naam Sir Taou Na Poojai.

One may go to the Ganges, the Godaavari, or to the Kumbha festival. One may actually bathe at Kaydaar Naat’h; make donations of thousands of cows at Gomti. He may make millions of pilgrimages to the sacred shrines and freeze his body in the Himalayas. But none of these amounts to the worship of the God's Name. -----Bhagat Namdev, Raag Ramkali, AGGS, Page, 973-13

Conclusion:

Guru Nanak’s philosophy revolves around the Name of God as is evident from his hymns in Raag Bhairo & Suhi;

ਏਹੁ ਅਹੇਰਾ ਕੀਨੋ ਦਾਨੁ ॥ਨਾਨਕ ਕੈ ਘਰਿ ਕੇਵਲ ਨਾਮੁ ॥

Ayhu Ahayraa Keeno Daan, Nanak Kai Ghar Kayval Naam.

God has given this boon of the game of Naam solely for Nanak's home. -----Guru Nanak, Raag Bhairo, AGGS, Page, 1136-16

ਜਪਹੁ ਤ ਏਕੋ ਨਾਮਾ ॥ ਅਵਰਿ ਨਿਰਾਫਲ ਕਾਮਾ ॥

Japahu Ta Ayko Naamaa, Avar Niraafal Kaamaa.

Chant the Name of the One Akal Purkh. All other actions are fruitless.-----Guru Nanak, Raag Suhi, AGGS, Page, 728-5

It is not as easy to be blessed to receive the gift of Naam, Divine Wisdom, as thought by individuals. It is the result of individual’s active action on the teachings as incorporated in AGGS.

ਗਿਆਨੁ ਨ ਗਲੀਈ ਢੂਢੀਐ ਕਥਨਾ ਕਰੜਾ ਸਾਰੁ ॥ ਕਰਮਿ ਮਿਲੈ ਤਾ ਪਾਈਐ ਹੋਰ ਹਿਕਮਤਿ ਹੁਕਮ ਖੁਆਰੁ ॥

Giaan Na Galee Dhoodhia Kathna Karrhaa Saar, Karam Milai Ta Paa-e-aa Hor Hikmat Hukam Khuaar.

Divine knowledge is not sought by mere words. To explain this is as hard as iron. If one becomes the recipient of the Grace of God then alone he receives it. Other devices and orders are ruinous. -----Guru Nanak, Raag Asa, AGGS, Page, 465-1

If one is fortunate enough it is inscribed on his forehead. He is blessed with Its Grace, Mercy. Or one is made to serve the Sat Guru by virtuous deeds with rigorous honesty.

1. It is blessed on to those who follow the command of the God/Guru in spirit and devotion.

2. Finally the most important of all the discussion is the action on the message in the Sabd rather than just verbally repeating it. Sabd has to be contemplated, deliberated and than reflected with devotion in one’s daily affairs as a way of life. This is called Naam Simran and is followed by performing, selfless service of humanity in humility, which indirectly is the service of the God/Guru.

3. Naam Simran improves mental and physical health by relieving stress, fear, and anxiety, which are the root causes of various maladies of the individuals.

Virinder S. Grewal