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'Naam' - My Understanding
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The stories/sakhis attached to Guru Angad Ji "meditating in a room and broken into by sikh devotees"....quoted by JGTKhlasa ji in his message is NOT CORRECT.
Due to fierce opposition form the DISOBEDINT sons of Guru Angad Ji/ and some other so called Holy Men... towards Guru AMARDASS JI....Guru Amardass Ji did agree to leave the place and go away in order to keep the peace. Sikh sangats in the leadership of Baba Buddha Ji, Bhai Gurdass Ji and so on who missed the real GURU so much went in search of Him. They found Guur Amardass ji ahd placed a NoTICE on the DOOR of his house that no one may enter. Baba Budha Ji decided to NOT DISOBEY that Order and also get to viist the Guru..by the ingenius way of breaking a HOLE in the WALL at the BACK of the Guru's House and enter and then beg forgiveness and convey the sangats request for the Guru jis presence. Guru ji relented and came back. NOW a replica of THAT HOLE IN THE WALL is being TOUTED as the GATEWAY INTO SACH KHAND !!! Once thru..NO MORE 84 Lakh Joons is the Mantra being promoted....and this is HOGWASH....because IF it was THAT EASY to gate crash into sach Khand...who would even bother to read the 1429 pages of SGGS or do any "meditation" ??? Thus the entire sakhi is suspect.
Meditating....and theres MEDITATING. Meditating for a while in the early hours, doing Nitnem, and all that is perfectly ok in Gurmatt......means to an End...just ONE of the ways of a SIKH's Daily Life..which also encompasses Hard and Honest Labour...earning alivelihood, raising a FAMILY, Life of a Householder, Waand Chhaknna..SHARING the fruits of that honest labour..makes an all rounder Gursikh..a GURMUKH who can also wield the SWORD if need be. Thsi si the Gurmatt way.
BUT "MEDITATING"..= MEDITATING....and NOTHING ELSE..except wearing religious garb/saffron dhotis/chadars/and begging food/begging money/bhetas/ etc etc is NOT the Sikh/Gurmatt WAY. HIDING is a BHORA is the EXACT SAME THING as RUNNING AWAY into the FORESTS or the Himalaya caves...so would Guru teg bahdur ji do it when GURU NANAK JI didnt agree with this in Sidh Ghhost ?? Its an insult to Guru Teg bahadur Ji because He was MARRIED at that time and He carried out his family obligations and EARNING a honest income to upkeep His family. I would beleive that the GURU SAHIBS would have done more "meditation and more intensely" than any of us ever can...as they were ONE with HIM anyway...BUT the "Meditation be all and end all" way is NOT recommended in Gurbani and neither is this the Gurmatt way.
just my own opinions.
Due to fierce opposition form the DISOBEDINT sons of Guru Angad Ji/ and some other so called Holy Men... towards Guru AMARDASS JI....Guru Amardass Ji did agree to leave the place and go away in order to keep the peace. Sikh sangats in the leadership of Baba Buddha Ji, Bhai Gurdass Ji and so on who missed the real GURU so much went in search of Him. They found Guur Amardass ji ahd placed a NoTICE on the DOOR of his house that no one may enter. Baba Budha Ji decided to NOT DISOBEY that Order and also get to viist the Guru..by the ingenius way of breaking a HOLE in the WALL at the BACK of the Guru's House and enter and then beg forgiveness and convey the sangats request for the Guru jis presence. Guru ji relented and came back. NOW a replica of THAT HOLE IN THE WALL is being TOUTED as the GATEWAY INTO SACH KHAND !!! Once thru..NO MORE 84 Lakh Joons is the Mantra being promoted....and this is HOGWASH....because IF it was THAT EASY to gate crash into sach Khand...who would even bother to read the 1429 pages of SGGS or do any "meditation" ??? Thus the entire sakhi is suspect.
Meditating....and theres MEDITATING. Meditating for a while in the early hours, doing Nitnem, and all that is perfectly ok in Gurmatt......means to an End...just ONE of the ways of a SIKH's Daily Life..which also encompasses Hard and Honest Labour...earning alivelihood, raising a FAMILY, Life of a Householder, Waand Chhaknna..SHARING the fruits of that honest labour..makes an all rounder Gursikh..a GURMUKH who can also wield the SWORD if need be. Thsi si the Gurmatt way.
BUT "MEDITATING"..= MEDITATING....and NOTHING ELSE..except wearing religious garb/saffron dhotis/chadars/and begging food/begging money/bhetas/ etc etc is NOT the Sikh/Gurmatt WAY. HIDING is a BHORA is the EXACT SAME THING as RUNNING AWAY into the FORESTS or the Himalaya caves...so would Guru teg bahdur ji do it when GURU NANAK JI didnt agree with this in Sidh Ghhost ?? Its an insult to Guru Teg bahadur Ji because He was MARRIED at that time and He carried out his family obligations and EARNING a honest income to upkeep His family. I would beleive that the GURU SAHIBS would have done more "meditation and more intensely" than any of us ever can...as they were ONE with HIM anyway...BUT the "Meditation be all and end all" way is NOT recommended in Gurbani and neither is this the Gurmatt way.
just my own opinions.
BhagatSingh
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My interpretation after a super-quick glance... Without the Name there would be no Universe (ie, no "place"). Is it the force of "order" perhaps, as opposed to "chaos"?
Another question though, what is 'The Word'?
From the same Japji Sahib pauri 19:
ਅਖਰੀ ਨਾਮੁ ਅਖਰੀ ਸਾਲਾਹ ॥
अखरी नामु अखरी सालाह ॥
Akẖrī nām akẖrī sālāh.
From the Word, comes the Naam; from the Word, comes Your Praise.
*brain explodes again* teehee
Ishna
Another question though, what is 'The Word'?
From the same Japji Sahib pauri 19:
ਅਖਰੀ ਨਾਮੁ ਅਖਰੀ ਸਾਲਾਹ ॥
अखरी नामु अखरी सालाह ॥
Akẖrī nām akẖrī sālāh.
From the Word, comes the Naam; from the Word, comes Your Praise.
*brain explodes again* teehee
Ishna
ishna ji
As just a point of information the word, अखरी or akhri has been translation to mean "word." This gives a somewhat Christian connotation of Logos as the Word of the Lord, or the ordering principle. of creation. The word नामु or nam is translated to mean Name. Words take their meaning from context. अखरी akhri may have a different meaning in Gurbani, because it can also mean "letter" "word" "sacred syllable" and it can mean "being." "Naam" in Gurbani means more than "name." नामु naam also means the timeless manifestation of the Divine.
The idea of Logos within Sikhism is actually controversial, and in that translation it would make it seem that Naam flows from Logos or Word. The translation makes is seem that Naam flows from Logos, which contradicts the idea that all Nam itself is eternal, timeless, formless and self-existent.
Gurcharan Talib translates the line very simply to say: "By words He is praised."
Now I am not trying to be controversial, nor mysterious, but just trying to point out that particular translation is and has been problematical. Going back to the pauree: the pauree is using the idea of "words" as human words, in several other verses. So Akhri here may not mean Logos or ordering principle. Akhri is repeated in the line also. When repeated in Punjabi, it connotes the idea of something happening many times. The translation imho should be, Many are the words that are used in praise of (you) Naam. Or to put it another way, Perhaps, So often we repeat your praises.
As just a point of information the word, अखरी or akhri has been translation to mean "word." This gives a somewhat Christian connotation of Logos as the Word of the Lord, or the ordering principle. of creation. The word नामु or nam is translated to mean Name. Words take their meaning from context. अखरी akhri may have a different meaning in Gurbani, because it can also mean "letter" "word" "sacred syllable" and it can mean "being." "Naam" in Gurbani means more than "name." नामु naam also means the timeless manifestation of the Divine.
The idea of Logos within Sikhism is actually controversial, and in that translation it would make it seem that Naam flows from Logos or Word. The translation makes is seem that Naam flows from Logos, which contradicts the idea that all Nam itself is eternal, timeless, formless and self-existent.
Gurcharan Talib translates the line very simply to say: "By words He is praised."
Now I am not trying to be controversial, nor mysterious, but just trying to point out that particular translation is and has been problematical. Going back to the pauree: the pauree is using the idea of "words" as human words, in several other verses. So Akhri here may not mean Logos or ordering principle. Akhri is repeated in the line also. When repeated in Punjabi, it connotes the idea of something happening many times. The translation imho should be, Many are the words that are used in praise of (you) Naam. Or to put it another way, Perhaps, So often we repeat your praises.
Last edited:
BhagatSingh
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No Talib's translation does't make sense with regards to:
<table cellspacing="5"><tbody><tr><td>ਅਖਰੀ ਨਾਮੁ ਅਖਰੀ ਸਾਲਾਹ ॥
अखरी नामु अखरी सालाह ॥
Akẖrī nām akẖrī sālāh.
From the Word, comes the Naam; from the Word, comes Your Praise.
</td></tr> <tr><td> ਅਖਰੀ ਗਿਆਨੁ ਗੀਤ ਗੁਣ ਗਾਹ ॥
अखरी गिआनु गीत गुण गाह ॥
Akẖrī gi▫ān gīṯ guṇ gāh.
From the Word, comes spiritual wisdom, singing the Songs of Your Glory.
</td></tr> <tr><td> ਅਖਰੀ ਲਿਖਣੁ ਬੋਲਣੁ ਬਾਣਿ ॥
अखरी लिखणु बोलणु बाणि ॥
Akẖrī likẖaṇ bolaṇ bāṇ.
From the Word, come the written and spoken words and hymns.
</td></tr> <tr><td> ਅਖਰਾ ਸਿਰਿ ਸੰਜੋਗੁ ਵਖਾਣਿ ॥
अखरा सिरि संजोगु वखाणि ॥
Akẖrā sir sanjog vakẖāṇ.
From the Word, comes destiny, written on one's forehead.
</td></tr> <tr><td> ਜਿਨਿ ਏਹਿ ਲਿਖੇ ਤਿਸੁ ਸਿਰਿ ਨਾਹਿ ॥
जिनि एहि लिखे तिसु सिरि नाहि ॥
Jin ehi likẖe ṯis sir nāhi.
But the One who wrote these Words of Destiny-no words are written on His Forehead. </td></tr></tbody></table>
I think Puarhi 19 might be talking about the "THE word" as in God's word because there are other references to this in Sri Guru Granth Sahib Ji.
Page 3, Line 16
ਕੀਤਾ ਪਸਾਉ ਏਕੋ ਕਵਾਉ ॥
कीता पसाउ एको कवाउ ॥
Kīṯā pasā▫o eko kavā▫o.
You created the vast expanse of the Universe with One Word!
Guru Nanak Dev - view Shabad/Paurhi/Salok
Here, the gurmukhi "kwao" - to say - becomes word.
Page 4, Line 16
ਸੁਅਸਤਿ ਆਥਿ ਬਾਣੀ ਬਰਮਾਉ ॥
सुअसति आथि बाणी बरमाउ ॥
Su▫asaṯ āth baṇī barmā▫o.
I bow to the Lord of the World, to His Word, to Brahma the Creator.
Guru Nanak Dev - view Shabad/Paurhi/Salok
Here "bani" is translated as the word. (So different gurmukhi words can be used to mean God's word.)
I did a search a search on Sikhism and creation through word. I found in the New Testament God creates through an eternal word. Then something else caught my eye...
The Rig Veda's view of the cosmos also sees one true divine principle self-projecting as the divine word, Vaak, 'birthing' the cosmos that we know, from the monistic Hiranyagarbha or Golden Womb. The Hiranyagarbha is alternatively viewed as Brahma, the creator who was in turn created by God, or as God (Brahman) himself. The universe is considered to constantly expand since creation and disappear into a thin haze after billions of years.<sup style="white-space: nowrap;" title="This claim needs references to reliable sources from October 2010" class="Template-Fact">[citation needed]</sup> An alternate view is that the universe begins to contract after reaching its maximum expansion limits until it disappears into a fraction of a millimeter.<sup style="white-space: nowrap;" title="This claim needs references to reliable sources from October 2010" class="Template-Fact">[citation needed]</sup> The creation begins anew after billions of years (Solar years) of non-existence.
The puranic view asserts that the universe is created, destroyed, and re-created in an eternally repetitive series of cycles. In Hindu cosmology, a universe endures for about 4,320,000,000 years (one day of Brahma, the creator or kalpa) and is then destroyed by fire or water elements. At this point, Brahma rests for one night, just as long as the day. This process, named pralaya (Cataclysm), repeats for 100 Brahma years (311 trillion human years) that represents Brahma's lifespan. It must be noted that Brahma is the creator but not necessarily regarded as God in Hinduism. He is mostly regarded as a creation of God / Brahman.
..... Under "religious cosmology"
So I wondered, is Naam somehow related to Om of Hinduism?
The syllable aum is first described as all-encompassing mystical entity in the Upanishads. Today, in all Hindu art and all over India and Nepal, 'aum' can be seen virtually everywhere, a common sign for Hinduism and its philosophy and theology. Before creation began it was "Shunyākāsha", the emptiness or the void. Shunyākāsha, meaning literally "no sky", is more than nothingness, because everything then existed in a latent state of potentiality. The vibration of "AUM" symbolizes the manifestation of God in form ("sāguna brahman"). The mantra "AUM" is the name of God, the vibration of the Supreme. When taken letter by letter, A-U-M represents the divine energy (Shakti) united in its three elementary aspects: Bhrahma Shakti (creation), Vishnu Shakti (preservation) and Shiva Shakti (liberation, and/or destruction).<sup class="Template-Fact" title="This claim needs references to reliable sources from November 2010" style="white-space: nowrap;">[citation needed]</sup>
.... Under "OM"
Reminded me of this:
<table cellspacing="5"><tbody><tr><td>ਅਖਰੀ ਨਾਮੁ ਅਖਰੀ ਸਾਲਾਹ ॥
अखरी नामु अखरी सालाह ॥
Akẖrī nām akẖrī sālāh.
From the Word, comes the Naam; from the Word, comes Your Praise.
</td></tr> <tr><td> ਅਖਰੀ ਗਿਆਨੁ ਗੀਤ ਗੁਣ ਗਾਹ ॥
अखरी गिआनु गीत गुण गाह ॥
Akẖrī gi▫ān gīṯ guṇ gāh.
From the Word, comes spiritual wisdom, singing the Songs of Your Glory.
</td></tr> <tr><td> ਅਖਰੀ ਲਿਖਣੁ ਬੋਲਣੁ ਬਾਣਿ ॥
अखरी लिखणु बोलणु बाणि ॥
Akẖrī likẖaṇ bolaṇ bāṇ.
From the Word, come the written and spoken words and hymns.
</td></tr> <tr><td> ਅਖਰਾ ਸਿਰਿ ਸੰਜੋਗੁ ਵਖਾਣਿ ॥
अखरा सिरि संजोगु वखाणि ॥
Akẖrā sir sanjog vakẖāṇ.
From the Word, comes destiny, written on one's forehead.
</td></tr> <tr><td> ਜਿਨਿ ਏਹਿ ਲਿਖੇ ਤਿਸੁ ਸਿਰਿ ਨਾਹਿ ॥
जिनि एहि लिखे तिसु सिरि नाहि ॥
Jin ehi likẖe ṯis sir nāhi.
But the One who wrote these Words of Destiny-no words are written on His Forehead. </td></tr></tbody></table>
I think Puarhi 19 might be talking about the "THE word" as in God's word because there are other references to this in Sri Guru Granth Sahib Ji.
Page 3, Line 16
ਕੀਤਾ ਪਸਾਉ ਏਕੋ ਕਵਾਉ ॥
कीता पसाउ एको कवाउ ॥
Kīṯā pasā▫o eko kavā▫o.
You created the vast expanse of the Universe with One Word!
Guru Nanak Dev - view Shabad/Paurhi/Salok
Here, the gurmukhi "kwao" - to say - becomes word.
Page 4, Line 16
ਸੁਅਸਤਿ ਆਥਿ ਬਾਣੀ ਬਰਮਾਉ ॥
सुअसति आथि बाणी बरमाउ ॥
Su▫asaṯ āth baṇī barmā▫o.
I bow to the Lord of the World, to His Word, to Brahma the Creator.
Guru Nanak Dev - view Shabad/Paurhi/Salok
Here "bani" is translated as the word. (So different gurmukhi words can be used to mean God's word.)
I did a search a search on Sikhism and creation through word. I found in the New Testament God creates through an eternal word. Then something else caught my eye...
The Rig Veda's view of the cosmos also sees one true divine principle self-projecting as the divine word, Vaak, 'birthing' the cosmos that we know, from the monistic Hiranyagarbha or Golden Womb. The Hiranyagarbha is alternatively viewed as Brahma, the creator who was in turn created by God, or as God (Brahman) himself. The universe is considered to constantly expand since creation and disappear into a thin haze after billions of years.<sup style="white-space: nowrap;" title="This claim needs references to reliable sources from October 2010" class="Template-Fact">[citation needed]</sup> An alternate view is that the universe begins to contract after reaching its maximum expansion limits until it disappears into a fraction of a millimeter.<sup style="white-space: nowrap;" title="This claim needs references to reliable sources from October 2010" class="Template-Fact">[citation needed]</sup> The creation begins anew after billions of years (Solar years) of non-existence.
The puranic view asserts that the universe is created, destroyed, and re-created in an eternally repetitive series of cycles. In Hindu cosmology, a universe endures for about 4,320,000,000 years (one day of Brahma, the creator or kalpa) and is then destroyed by fire or water elements. At this point, Brahma rests for one night, just as long as the day. This process, named pralaya (Cataclysm), repeats for 100 Brahma years (311 trillion human years) that represents Brahma's lifespan. It must be noted that Brahma is the creator but not necessarily regarded as God in Hinduism. He is mostly regarded as a creation of God / Brahman.
..... Under "religious cosmology"
So I wondered, is Naam somehow related to Om of Hinduism?
The syllable aum is first described as all-encompassing mystical entity in the Upanishads. Today, in all Hindu art and all over India and Nepal, 'aum' can be seen virtually everywhere, a common sign for Hinduism and its philosophy and theology. Before creation began it was "Shunyākāsha", the emptiness or the void. Shunyākāsha, meaning literally "no sky", is more than nothingness, because everything then existed in a latent state of potentiality. The vibration of "AUM" symbolizes the manifestation of God in form ("sāguna brahman"). The mantra "AUM" is the name of God, the vibration of the Supreme. When taken letter by letter, A-U-M represents the divine energy (Shakti) united in its three elementary aspects: Bhrahma Shakti (creation), Vishnu Shakti (preservation) and Shiva Shakti (liberation, and/or destruction).<sup class="Template-Fact" title="This claim needs references to reliable sources from November 2010" style="white-space: nowrap;">[citation needed]</sup>
.... Under "OM"
Reminded me of this:
Looking at all that, I think its plausible that Guru Nanak is talking about God creating the cosmos with one word, and so naam comes from this word. The naam is manifested in the word-created-universe. The created universe IS the Sargun Form of God.
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Bhagat Singh ji
I knew you would say that.
IMHO The Naam is not coming from Akhri or anything else. Naam is aad such, jugaad such, hosi bi such.
I do not accept this translation
And I disagree with this too
Both the translation and your acceptance of it separates "God" from Naam 2 times over. According to your understanding, "God" utters a "word" which then gives us "Naam." Naam is "God." Therefore no need to utter a word so that Naam will transpire.
I knew you would say that.
IMHO The Naam is not coming from Akhri or anything else. Naam is aad such, jugaad such, hosi bi such.I do not accept this translation
And I disagree with this too
Both the translation and your acceptance of it separates "God" from Naam 2 times over. According to your understanding, "God" utters a "word" which then gives us "Naam." Naam is "God." Therefore no need to utter a word so that Naam will transpire.
BhagatSingh
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- Apr 24, 2006
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On the other hand I agree. It does not mean it is COMING from the word. Its through his word, we see it. Its through his word we see God's physical, sargun, form, which is manifestation of the Naam.Bhagat Singh ji
I knew you would say that.
And I disagree with this too Because it separates "God" from Naam 2 times over. According to your understanding, "God" utters a "word" which then gives us "Naam." Naam is "God."
EDIT: So ,in a way, naam "comes" from The word. Does that make sense? Remember, it's all God. God is inseparable from anything we can know of. Does that make sense? Am I on the right track?
Bhagat Singh ji
You left off this part of my latter comment.
Interesting always to compare and contrast different translations. Nikki Guninder Kaur, Professor of Religious Studies, has given her translation of Pauree 19 as follows:
Countless are Your names, and countless are Your praises.
Unreachable and unfathomable are your countless spheres
Declaring them countless we increase our burdens.
Yet by words we name, by words we acclaim.
By words we know and sing and praise.
By words we speak and by words we write.
By words we communicate and unite.
By words all our actions are written.
But who writes is above all writing.
As it is spoken, so are all allotted.
As expansive the creation, so too the Name.
There is no place without the Name.
How can I express the Primal Power.
I cannot offer myself to You even once.
Only that which pleases You is good.
You are forever constant. Formless One.
This is from The Name of My Beloved which is a collection of translations of Shabads in Sri Guru Granth Sahib by Nikki Harinder Kaur. I highly recommend this book because the author digs for the intended meaning and avoids literality.
You left off this part of my latter comment.
It is basically my whole point. It is the basis of my argument with the translation in srigranth.org of the 19th pauree.
Interesting always to compare and contrast different translations. Nikki Guninder Kaur, Professor of Religious Studies, has given her translation of Pauree 19 as follows:
Countless are Your names, and countless are Your praises.
Unreachable and unfathomable are your countless spheres
Declaring them countless we increase our burdens.
Yet by words we name, by words we acclaim.
By words we know and sing and praise.
By words we speak and by words we write.
By words we communicate and unite.
By words all our actions are written.
But who writes is above all writing.
As it is spoken, so are all allotted.
As expansive the creation, so too the Name.
There is no place without the Name.
How can I express the Primal Power.
I cannot offer myself to You even once.
Only that which pleases You is good.
You are forever constant. Formless One.
This is from The Name of My Beloved which is a collection of translations of Shabads in Sri Guru Granth Sahib by Nikki Harinder Kaur. I highly recommend this book because the author digs for the intended meaning and avoids literality.
BhagatSingh
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- Apr 24, 2006
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I disagree with her translation.
No. This is has not come even close to the original, which is talking about how God writes our our actions on our forehead, sir(i). "Words on forehead" in punjabi idiom means "destiny of that person". The ONE who writes these words is beyond them.
So you disagree with her translation of 2 lines and say
My question would be why she chose to translate
as
instead of
Obviously she is a learned person.
See how different the translation by Sant Singh Khalsa MD. from the translation by Nikki Guninder Kaur. I honestly think that Dr. Sant Singh Khalsa has misunderstood a lot in his translation below.
ਅਸੰਖ ਨਾਵ ਅਸੰਖ ਥਾਵ ॥
asankh naav asankh thhaav ||
Countless names, countless places.
ਅਗੰਮ ਅਗੰਮ ਅਸੰਖ ਲੋਅ ॥
aganm aganm asankh loa ||
Inaccessible, unapproachable, countless celestial realms.
ਅਸੰਖ ਕਹਹਿ ਸਿਰਿ ਭਾਰੁ ਹੋਇ
asankh kehehi sir bhaar hoe ||
Even to call them countless is to carry the weight on your head.
ਅਖਰੀ ਨਾਮੁ ਅਖਰੀ ਸਾਲਾਹ ॥
akharee naam akharee saalaah ||
From the Word, comes the Naam; from the Word, comes Your Praise.
ਅਖਰੀ ਗਿਆਨੁ ਗੀਤ ਗੁਣ ਗਾਹ ॥
akharee giaan geeth gun gaah ||
From the Word, comes spiritual wisdom, singing the Songs of Your Glory.
ਅਖਰੀ ਲਿਖਣੁ ਬੋਲਣੁ ਬਾਣਿ ॥
akharee likhan bolan baan ||
From the Word, come the written and spoken words and hymns.
ਅਖਰਾ ਸਿਰਿ ਸੰਜੋਗੁ ਵਖਾਣਿ ॥
akharaa sir sanjog vakhaan ||
From the Word, comes destiny, written on one's forehead.
ਜਿਨਿ ਏਹਿ ਲਿਖੇ ਤਿਸੁ ਸਿਰਿ ਨਾਹਿ ॥
jin eaehi likhae this sir naahi ||
But the One who wrote these Words of Destiny-no words are written on His Forehead.
ਜਿਵ ਫੁਰਮਾਏ ਤਿਵ ਤਿਵ ਪਾਹਿ ॥
jiv furamaaeae thiv thiv paahi ||
As He ordains, so do we receive.
ਜੇਤਾ ਕੀਤਾ ਤੇਤਾ ਨਾਉ ॥
jaethaa keethaa thaethaa naao ||
The created universe is the manifestation of Your Name.
ਵਿਣੁ ਨਾਵੈ ਨਾਹੀ ਕੋ ਥਾਉ ॥
vin naavai naahee ko thhaao ||
Without Your Name, there is no place at all.
ਕੁਦਰਤਿ ਕਵਣ ਕਹਾ ਵੀਚਾਰੁ ॥
kudharath kavan kehaa veechaar ||
How can I describe Your Creative Power?
ਵਾਰਿਆ ਨ ਜਾਵਾ ਏਕ ਵਾਰ ॥
vaariaa n jaavaa eaek vaar ||
I cannot even once be a sacrifice to You.
ਜੋ ਤੁਧੁ ਭਾਵੈ ਸਾਈ ਭਲੀ ਕਾਰ ॥
jo thudhh bhaavai saaee bhalee kaar ||
Whatever pleases You is the only good done,
ਤੂ ਸਦਾ ਸਲਾਮਤਿ ਨਿਰੰਕਾਰ ॥੧੯॥
thoo sadhaa salaamath nirankaar ||19||
You, Eternal and Formless One. ||19||
To me the way to judge which is better depends on how well the translation fits into our overall understanding of the Mool Mantar, and the message of Japuji in its totality.
My question would be why she chose to translate
as
instead of
Obviously she is a learned person.
See how different the translation by Sant Singh Khalsa MD. from the translation by Nikki Guninder Kaur. I honestly think that Dr. Sant Singh Khalsa has misunderstood a lot in his translation below.
ਅਸੰਖ ਨਾਵ ਅਸੰਖ ਥਾਵ ॥
asankh naav asankh thhaav ||
Countless names, countless places.
ਅਗੰਮ ਅਗੰਮ ਅਸੰਖ ਲੋਅ ॥
aganm aganm asankh loa ||
Inaccessible, unapproachable, countless celestial realms.
ਅਸੰਖ ਕਹਹਿ ਸਿਰਿ ਭਾਰੁ ਹੋਇ
asankh kehehi sir bhaar hoe ||
Even to call them countless is to carry the weight on your head.
ਅਖਰੀ ਨਾਮੁ ਅਖਰੀ ਸਾਲਾਹ ॥
akharee naam akharee saalaah ||
From the Word, comes the Naam; from the Word, comes Your Praise.
ਅਖਰੀ ਗਿਆਨੁ ਗੀਤ ਗੁਣ ਗਾਹ ॥
akharee giaan geeth gun gaah ||
From the Word, comes spiritual wisdom, singing the Songs of Your Glory.
ਅਖਰੀ ਲਿਖਣੁ ਬੋਲਣੁ ਬਾਣਿ ॥
akharee likhan bolan baan ||
From the Word, come the written and spoken words and hymns.
ਅਖਰਾ ਸਿਰਿ ਸੰਜੋਗੁ ਵਖਾਣਿ ॥
akharaa sir sanjog vakhaan ||
From the Word, comes destiny, written on one's forehead.
ਜਿਨਿ ਏਹਿ ਲਿਖੇ ਤਿਸੁ ਸਿਰਿ ਨਾਹਿ ॥
jin eaehi likhae this sir naahi ||
But the One who wrote these Words of Destiny-no words are written on His Forehead.
ਜਿਵ ਫੁਰਮਾਏ ਤਿਵ ਤਿਵ ਪਾਹਿ ॥
jiv furamaaeae thiv thiv paahi ||
As He ordains, so do we receive.
ਜੇਤਾ ਕੀਤਾ ਤੇਤਾ ਨਾਉ ॥
jaethaa keethaa thaethaa naao ||
The created universe is the manifestation of Your Name.
ਵਿਣੁ ਨਾਵੈ ਨਾਹੀ ਕੋ ਥਾਉ ॥
vin naavai naahee ko thhaao ||
Without Your Name, there is no place at all.
ਕੁਦਰਤਿ ਕਵਣ ਕਹਾ ਵੀਚਾਰੁ ॥
kudharath kavan kehaa veechaar ||
How can I describe Your Creative Power?
ਵਾਰਿਆ ਨ ਜਾਵਾ ਏਕ ਵਾਰ ॥
vaariaa n jaavaa eaek vaar ||
I cannot even once be a sacrifice to You.
ਜੋ ਤੁਧੁ ਭਾਵੈ ਸਾਈ ਭਲੀ ਕਾਰ ॥
jo thudhh bhaavai saaee bhalee kaar ||
Whatever pleases You is the only good done,
ਤੂ ਸਦਾ ਸਲਾਮਤਿ ਨਿਰੰਕਾਰ ॥੧੯॥
thoo sadhaa salaamath nirankaar ||19||
You, Eternal and Formless One. ||19||
To me the way to judge which is better depends on how well the translation fits into our overall understanding of the Mool Mantar, and the message of Japuji in its totality.
BhagatSingh
SPNer
- Apr 24, 2006
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No I meant I disagree with her translation when I said "I disagree with her translation. " (the whole bit you posted). I think Prof Sahib Singh's comes closer.
I am telling you why I think Sant Singh's is closer. It's because Nikki Guninder Kaur ignored the "words on forehead" which mean destiny. I know forehead is in the paurhi since "sir(i)" translates to "forehead". Now why would Guru Nanak mention forehead?
Please address this.
I am telling you why I think Sant Singh's is closer. It's because Nikki Guninder Kaur ignored the "words on forehead" which mean destiny. I know forehead is in the paurhi since "sir(i)" translates to "forehead". Now why would Guru Nanak mention forehead?
Please address this.
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In the same pauree Sant Singh Khalsa translates as follows:
ਅਸੰਖ ਕਹਹਿ ਸਿਰਿ ਭਾਰੁ ਹੋਇ
asankh kehehi sir bhaar hoe ||
Even to call them countless is to carry the weight on your head.
Carry the weight of what on your head? Carry the weight of "countless celestial realms?"
Bhai Manmohan Singh translates the same as:
ਅਸੰਖ ਕਹਹਿ ਸਿਰਿ ਭਾਰੁ ਹੋਇ ॥
Asaʼnkẖ kėhahi sir bẖār ho▫e.
Even to call them myriad amounts to carrying load of sin on the head.
He is getting at the same line from a different angle. He is saying that by considering the celestial realms to be countless is a heavy burden for us to consider (carry on your head). It increases our sense of devotion.
Nikki Guninder Kaur translates the same line to mean"
Declaring them countless we increase our burdens.
Her translation has a very similar meaning as that of Bhai Manmohan Singh.
So which if any come close to our understanding of the total message of the pauree, what the pauree is trying to express, and to what Japuji is telling us about our connection to the Divine?
ਅਸੰਖ ਕਹਹਿ ਸਿਰਿ ਭਾਰੁ ਹੋਇ
asankh kehehi sir bhaar hoe ||
Even to call them countless is to carry the weight on your head.
Carry the weight of what on your head? Carry the weight of "countless celestial realms?"
Bhai Manmohan Singh translates the same as:
ਅਸੰਖ ਕਹਹਿ ਸਿਰਿ ਭਾਰੁ ਹੋਇ ॥
Asaʼnkẖ kėhahi sir bẖār ho▫e.
Even to call them myriad amounts to carrying load of sin on the head.
He is getting at the same line from a different angle. He is saying that by considering the celestial realms to be countless is a heavy burden for us to consider (carry on your head). It increases our sense of devotion.
Nikki Guninder Kaur translates the same line to mean"
Declaring them countless we increase our burdens.
Her translation has a very similar meaning as that of Bhai Manmohan Singh.
So which if any come close to our understanding of the total message of the pauree, what the pauree is trying to express, and to what Japuji is telling us about our connection to the Divine?
I was not aware the you had given Professor Sahib Singh's translation.
You are using Sant Singh Khalsa MD 's translation as the basis of your remarks. You have not posted anything from Professor Sahib Singh ji. There is also something about the Rig Veda from Wikipedia. I will re-read.
P/S There is nothing from the work of Professor Sahib Singh ji on the last 2 pages, not in relation to this pauree, that I can find. His work is in Punjabi. I will check further back.
You are using Sant Singh Khalsa MD 's translation as the basis of your remarks. You have not posted anything from Professor Sahib Singh ji. There is also something about the Rig Veda from Wikipedia. I will re-read.
P/S There is nothing from the work of Professor Sahib Singh ji on the last 2 pages, not in relation to this pauree, that I can find. His work is in Punjabi. I will check further back.
BhagatSingh
SPNer
- Apr 24, 2006
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That was a "slip of the mind". I meant Dr. Sant Singh ji's translation. Prof Sahib Singh's Jap Ji sahib tikka is on top of my list of things to get to before I die... hence the slip. LOL
Sant Singh's translation of this line is the same as Bhai Manmohan Singh ji.
Anyways, back to the "words on forehead". Here's Bhai Manmohan SIngh ji's translation of that.
ਅਖਰਾ ਸਿਰਿ ਸੰਜੋਗੁ ਵਖਾਣਿ ॥
अखरा सिरि संजोगु वखाणि ॥
Akẖrā sir sanjog vakẖāṇ.
Destiny is described with letters on Mortal's brow.
ਜਿਨਿ ਏਹਿ ਲਿਖੇ ਤਿਸੁ ਸਿਰਿ ਨਾਹਿ ॥
जिनि एहि लिखे तिसु सिरि नाहि ॥
Jin ehi likẖe ṯis sir nāhi.
But He (God) who scribed these destinies has no scribes on his head (His head bears it not).
Both Singh Sahibs have got it right.
Sant Singh's translation of this line is the same as Bhai Manmohan Singh ji.
You have misread it.
Anyways, back to the "words on forehead". Here's Bhai Manmohan SIngh ji's translation of that.
ਅਖਰਾ ਸਿਰਿ ਸੰਜੋਗੁ ਵਖਾਣਿ ॥
अखरा सिरि संजोगु वखाणि ॥
Akẖrā sir sanjog vakẖāṇ.
Destiny is described with letters on Mortal's brow.
ਜਿਨਿ ਏਹਿ ਲਿਖੇ ਤਿਸੁ ਸਿਰਿ ਨਾਹਿ ॥
जिनि एहि लिखे तिसु सिरि नाहि ॥
Jin ehi likẖe ṯis sir nāhi.
But He (God) who scribed these destinies has no scribes on his head (His head bears it not).
Both Singh Sahibs have got it right.
Bhagat Singh ji
Please re-read Bhai Manmohan Singh's translation. It is not the same as Sant Singh Khalsa MD's translation. This is the line we were talking about before you switched to a different tuk.
ਅਸੰਖ ਕਹਹਿ ਸਿਰਿ ਭਾਰੁ ਹੋਇ
asankh kehehi sir bhaar hoe ||
Even to call them countless is to carry the weight on your head.
Bhai Manmohan Singh translates the same as:
ਅਸੰਖ ਕਹਹਿ ਸਿਰਿ ਭਾਰੁ ਹੋਇ ॥
Asaʼnkẖ kėhahi sir bẖār ho▫e.
Even to call them myriad amounts to carrying load of sin on the head.
Dr. Sant Singh Khalsa is missing the point. What is being carried on one's head ..... Carry the weight of what on your head? Carry the weight of "countless celestial realms?" I will find the Guru Granth Darpan and post what Professor Sahib ji has said.
Please re-read Bhai Manmohan Singh's translation. It is not the same as Sant Singh Khalsa MD's translation. This is the line we were talking about before you switched to a different tuk.
ਅਸੰਖ ਕਹਹਿ ਸਿਰਿ ਭਾਰੁ ਹੋਇ
asankh kehehi sir bhaar hoe ||
Even to call them countless is to carry the weight on your head.
Bhai Manmohan Singh translates the same as:
ਅਸੰਖ ਕਹਹਿ ਸਿਰਿ ਭਾਰੁ ਹੋਇ ॥
Asaʼnkẖ kėhahi sir bẖār ho▫e.
Even to call them myriad amounts to carrying load of sin on the head.
Dr. Sant Singh Khalsa is missing the point. What is being carried on one's head ..... Carry the weight of what on your head? Carry the weight of "countless celestial realms?" I will find the Guru Granth Darpan and post what Professor Sahib ji has said.
BhagatSingh
SPNer
- Apr 24, 2006
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These read the same to me. The bolded are synonymous. "The weight" in India is synonymous with "sin" < this might be the answer to your misreading. BTW it's a "sin" because to call them countless is an understatement.
I would read both as "Even to call them countless is an understatement (a "bojh", weight on the head)". It's a figure of speech.
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੧. ਨਾਮ: ਨਾਮੈ ਆਵਨ ਜਾਵਨ ਰਹੇ॥ (੮੬੩) 863
ਹੁਕਮ: ਹੁਕਮੇ ਆਵਣ ਜਾਣ ਰਹਾਏ॥ (੯੬੨)962
੨. ਨਾਉ: ਨਾਉ ਮੰਨਿਐ ਹਉਮੈ ਗਈ ਸਭਿ ਰੋਗ ਗਵਾਇਆ॥ (੧੨੪੨) 1242
ਹੁਕਮ: ਹੁਕਮੁ ਮੰਨਹਿ ਤਾ ਹਰਿ ਮਿਲੈ ਤਾ ਵਿਚਹੁ ਹਉਮੈ ਜਾਇ।। (੫੬੦) 560
੩. ਨਾਮ: ਨਾਮੇ ਉਪਜੈ ਨਾਮੇ ਬਿਨਸੈ ਨਾਮੇ ਸਚਿ ਸਮਾਏ॥ (੨੪੬) 246
ਹੁਕਮ: ਹੁਕਮੇ ਆਵੈ ਹੁਕਮੇ ਜਾਇ।। ਆਗੈ ਪਾਛੈ ਹੁਕਮਿ ਸਮਾਇ।। (੧੫੧) 151
੪. ਨਾਇ: ਨਾਇ ਮੰਨਿਐ ਸੁਰਤਿ ਉਪਜੈ ਨਾਮੇ ਮਤਿ ਹੋਈ॥ (੧੨੪੨) 1242
ਹੁਕਮ: ਹੁਕਮੈ ਬੂਝੈ ਤਤੁ ਪਛਾਣੈ।। (੧੨੮੯) 1289
੫. ਨਾਮ: ਨਾਮ ਨਿਰੰਜਨ ਵਰਤਦਾ ਰਵਿਆ ਸਭ ਠਾਈ॥ (੧੨੪੨) 1242
ਹੁਕਮ: ਢਾਹਿ ਉਸਾਰੇ ਹੁਕਮਿ ਸਮਾਵੈ॥ (੪੧੪) 414
੬. ਨਾਮ: ਜਿਸ ਨਾਮੁ ਰਿਦੈ ਸੋ ਜੀਵਨ ਮੁਕਤਾ॥ (੧੧੫੬) 1156
ਹੁਕਮ: ਹੁਕਮ ਪਛਾਣੈ ਖਸਮ ਕਾ ਤਾ ਸਚੁ ਪਾਵੈ ਕੋਈ॥ (੨੪੪) 244
੭. ਨਾਮ: ਹਰਿ ਕਾ ਨਾਮ ਨਿਧਾਨ ਹੈ ਸੇਵਿਐ ਸੁਖੁ ਪਾਈ॥ (੧੨੩੯) 1239
ਹੁਕਮ: ਹੁਕਮੁ ਮੰਨੇ ਸੋਈ ਸੁਖੁ ਪਾਏ ਹੁਕਮੁ ਸਿਰਿ ਸਾਹਾ ਪਾਤਿਸਾਹਾ ਹੇ॥ (੧੦੫੫) 1055
੮. ਨਾਮ: ਜਿਸ ਨਾਮੁ ਰਿਦੈ ਸੋ ਪੁਰਖ ਪਰਵਾਣ॥
ਨਾਮ ਬਿਨਾ ਫਿਰ ਆਵਣ ਜਾਣ॥ (੧੧੫੬)1156
ਹੁਕਮ: ਹੁਕਮਿ ਮੰਨਿਐ ਹੋਵੈ ਪਰਵਾਣੁ ਤਾ ਖਸਮੈ ਕਾ ਮਹਲੁ ਪਾਇਸੀ॥ (੪੭੧)471
੯. ਨਾਮ: ਨਾਮ ਸੁਆਮੀ ਮਨਹਿ ਮੰਤ॥ (੧੩੨੨)1322
ਹੁਕਮ: ਹੁਕਮੇ ਜਪੈ ਨਿਰੋਧਰ ਮੰਤ॥ (੯੬੨)
੧੦. ਨਾਉ: ਨਾਉ ਸੁਣਿ ਮਨ ਰਹਸੀਐ ਤਾ ਪਾਏ ਮੋਖ ਦੁਆਰੁ॥ (੪੬੮)
ਹੁਕਮ: ਹੁਕਮੇ ਹਰਿ ਹਰਿ ਮਨਿ ਵਸੈ ਹੁਕਮੇ ਸਚਿ ਸਮਾਉ॥ (੬੬)
੧੧. ਨਾਮ: ਨਾਨਕ ਨਾਮਿ ਆਰਾਧਿਐ ਕਾਰਜ ਆਵੈ ਰਾਸਿ॥ (੩੨੦)
ਹੁਕਮ: ਹੁਕਮਿ ਰਜਾਈ ਜੋ ਚਲੈ ਸੋ ਪਵੈ ਖਜਾਨੈ॥ (੪੨੧)421
੧੨. ਨਾਮ: ਜਿਨੀ ਨਾਮੁ ਧਿਆਇਆ ਇੱਕ ਮਨਿ ਇੱਕ ਚਿਤਿ
ਸੇ ਅਸਥਿਰੁ ਜਗਿ ਰਹਿਆ॥ (੮੭)87
ਰਜ਼ਾ: ਹੁਕਮ: ਹੁਕਮਿ ਸੰਜੋਗੀ ਆਇਆ ਚਲ ਸਦਾ ਰਜਾਈ॥
ਅਉਗੁਣਿਆਰੇ ਕਉ ਗੁਣੁ ਨਾਨਕੈ ਸਚੁ ਮਿਲੈ ਵਡਿਆਈ॥ (੪੨੧)421
ਹੁਣ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਦੀਆਂ ਉਹ ਤੁਕਾਂ ਵੇਖਦੇ ਹਾਂ, ਜਿਨ੍ਹਾਂ ਵਿੱਚ ਨਾਮ, ਹੁਕਮ ਅਤੇ ਭਾਣੇ ਦੀ ਵਰਤੋਂ ਇਕੱਠੀ ਕੀਤੀ ਗਈ ਹੈ।
੧. ਚਹੁ ਦਿਸਿ ਹੁਕਮੁ ਵਰਤੈ ਪ੍ਰਭ ਤੇਰਾ ਚਹੁ ਦਿਸਿ ਨਾਮ ਪਤਾਲੰ॥ (੧੨੭੫)
੨. ਅਹਿਨਿਸਿ ਨਾਮਿ ਸੰਤੋਖੀਆ ਸੇਵਾ ਸਚੁ ਸਾਈ॥
ਤਾ ਕਉ ਬਿਘਨੁ ਨ ਲਾਗਈ ਚਾਲੈ ਹੁਕਮਿ ਰਜਾਈ॥ (੪੨੧)
੩. ਗੁਰ ਕੈ ਭਾਣੈ ਚਲੈ ਦਿਨੁ ਰਾਤੀ ਨਾਮੁ ਚੇਤਿ ਸੁਖੁ ਪਾਇਦਾ॥ (੧੦੬੨)
੪. ਜਨ ਲਾਗਾ ਹਰਿ ਏਕੈ ਨਾਇ॥ ਤਿਸ ਕੀ ਆਸ ਨ ਬਿਰਥੀ ਜਾਇ॥
ਸੇਵਕ ਕਉ ਸੇਵਾ ਬਨਿ ਆਈ॥ ਹੁਕਮੁ ਬੂਝਿ ਪਰਮ ਪਦੁ ਪਾਈ॥ (੨੯੨)292
੫. ਨਾਮ ਬਿਨਾ ਨਾਹੀ ਕੋ ਬੇਲੀ ਬਿਖੁ ਲਾਦੀ ਸਿਰਿ ਭਾਰਾ॥
ਹੁਕਮੀ ਆਇਆ ਹੁਕਮੁ ਨ ਬੂਝੈ ਹੁਕਮਿ ਸਵਾਰਣਹਾਰਾ॥ (੬੮੮)688
੬. ਜਿਉ ਜਿਉ ਤੇਰਾ ਹੁਕਮੁ ਤਿਵੈ ਤਿਉ ਹੋਵਣਾ॥
ਜਹ ਜਹ ਰਖਹਿ ਆਪਿ ਤਹ ਜਾਇ ਖਵੋਵਣਾ॥
ਨਾਮ ਤੇਰੈ ਕੈ ਰੰਗਿ ਦੁਰਮਤਿ ਧੋਵਣਾ॥
ਜਪਿ ਜਪਿ ਤੁਧੁ ਨਿਰੰਕਾਰ ਭਰਮੁ ਭਉ ਖੋਵਣਾ॥
ਜਿਨੀੑ ਪਛਾਤਾ ਹੁਕਮੁ ਤਿਨੑ ਕਦੇ ਨ ਰੋਵਣਾ॥
ਨਾਉ ਨਾਨਕ ਬਖਸੀਸ ਮਨ ਮਾਹਿ ਪਰੋਵਣਾ॥ (੫੨੩)523
੭. ਹੁਕਮੁ ਮੰਨੇ ਸੋ ਜਨ ਪਰਵਾਣੁ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਨਾਮਿ ਨੀਸਾਣੁ॥ (੧੧੭੫)1175
੮. ਮੈਲੇ ਨਿਰਮਲ ਸਭਿ ਹੁਕਮਿ ਸਬਾਏ॥ ਸੇ ਨਿਰਮਲ ਹਰਿ ਸਾਚੇ ਭਾਏ॥
ਨਾਨਕ ਨਾਮੁ ਵਸੈ ਮਨ ਅੰਤਰਿ ਗੁਰਮੁਖਿ ਮੈਲ ਚੁਕਾਵਣਿਆ॥ (੧੨੧)121
੯. ਗੁਰ ਕਿਰਪਾ ਤੇ ਹੁਕਮੁ ਪਛਾਣੈ॥ ਜੁਗਹ ਜੁਗੰਤਰ ਕੀ ਬਿਧਿ ਜਾਣੈ॥
ਨਾਨਕ ਨਾਮੁ ਜਪਹੁ ਤਰੁ ਤਾਰੀ ਸਚੁ ਤਾਰੇ ਤਾਰਣਹਾਰਾ ਹੇ॥ (੧੦੨੭) 1027
ਇਸ ਤਰ੍ਹਾਂ ਕੋਈ ਸ਼ੱਕ ਨਹੀਂ ਰਹਿ ਜਾਂਦਾ ਕਿ ਪ੍ਰਭੂ ਦਾ ਨਾਮ, ਪ੍ਰਭੂ ਦਾ ਹੁਕਮ, ਉਸ ਦੀ ਰਜ਼ਾ ਹੀ ਹੈ, ਜਿਸ ਨੂੰ ਮੰਨਣ ਨਾਲ ਹੀ ਪਾਰ ਉਤਾਰਾ ਹੁੰਦਾ ਹੈ। ਜਿਸ ਤਰ੍ਹਾਂ ਕਿਸੇ ਦੇਸ਼ ਦੇ ਨਿਯਮ ਕਾਨੂਨ ਹੀ ਉਸ ਦੀ ਸਰਕਾਰ ਦਾ ਹੁਕਮ ਹੁੰਦੇ ਹਨ, ਉਸੇ ਤਰ੍ਹਾਂ ਸੱਚੀ ਸਰਕਾਰ (ਵਾਹਿਗੁਰੂ) ਦੇ ਸ੍ਰਿਸ਼ਟੀ ਰਚਨਾ ਵੇਲੇ, ਸ੍ਰਿਸ਼ਟੀ ਦਾ ਕਾਰ ਵਿਹਾਰ ਠੀਕ ਢੰਗ ਨਾਲ ਚਲਦਾ ਰੱਖਣ ਲਈ ਬਣਾਏ ਨਿਯਮ ਕਾਨੂਨ ਹੀ ਉਸਦਾ ਹੁਕਮ, ਉਸਦਾ ਨਾਮ ਹੈ, ਉਸ ਦੀ ਰਜ਼ਾ ਹਨ। ਉਨ੍ਹਾਂ ਅਨੁਸਾਰ ਚਲਣਾ ਹੀ, ਉਸਦਾ ਨਾਮ, ਹੁਕਮ, ਰਜ਼ਾ ਨੂੰ ਮੰਨਣਾ ਹੈ। ਇਸ ਨੂੰ ਹੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਦੇ ਸ਼ੁਰੂ ਵਿੱਚ ਸਮਝਾਇਆ ਹੈ,
ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ॥ (੧)
ਨਾਮ ਅਤੇ ਹੁਕਮ ਦੀ ਇਕਸਾਰਤਾ ਇਵੇਂ ਵੀ ਦੱਸੀ ਹੈ,
ਏਕੋ ਨਾਮੁ ਹੁਕਮੁ ਹੈ ਨਾਨਕ ਸਤਿਗੁਰਿ ਦੀਆ ਬੁਝਾਇ ਜੀਉ॥ (੭੨)
ਹੇ ਨਾਨਕ ਮੈਨੂੰ ਪੂਰੇ ਗੁਰੂ (ਸ਼ਬਦ ਗੁਰੂ) ਨੇ ਸਮਝਾ ਦਿੱਤਾ ਹੈ ਕਿ ਅਕਾਲ ਦਾ ਹੁਕਮ ਹੀ ਉਸਦਾ ਅਸਲੀ ਨਾਮ ਹੈ। ਉਸ ਦਾ ਹੁਕਮ ਮੰਨਣਾ ਹੀ ਉਸ ਦਾ ਨਾਮ ਸਿਮਰਨਾ ਹੈ।
My experiences and one to one interaction with Gurbani convinced me that NAAM and HUKM are One and the same. His HUKM..as in HUKM RAZAEE CHALLNNA in the very beginning of Japji is the WAY of NAAM. The Various tuks above where Naam and Hukm are stressed in the same way and in other tuks Naam and Hukm are used in the same tuk together reinforces this.
Naam is above the Human senses/brain..its NOT a repetitive action, word etc to be loudly sung with wajeh and dholkis etc. NAAM is for the MANN...just as human senses cannot see/touch/feel/investigate the MANN WITHIN..same applies to NAAM....That si why NAAM is always associated with the HIRDEH..MANN in GURBANI.. Naam like the Creator is inviisible fathomless..only way is to follow HIS HUKM..His WILL as Guru Arjun ji showed on the Hot Plate and hundreds of thousands of sikhs showed in their steadfast resolve to not desert Gurmatt even at pain of death.
Apologies for not providing the English translation to each tuk...the Page numbers are available though. Please do check out the translations you are comfortable with jios...thanks for indulging me..
ਹੁਕਮ: ਹੁਕਮੇ ਆਵਣ ਜਾਣ ਰਹਾਏ॥ (੯੬੨)962
੨. ਨਾਉ: ਨਾਉ ਮੰਨਿਐ ਹਉਮੈ ਗਈ ਸਭਿ ਰੋਗ ਗਵਾਇਆ॥ (੧੨੪੨) 1242
ਹੁਕਮ: ਹੁਕਮੁ ਮੰਨਹਿ ਤਾ ਹਰਿ ਮਿਲੈ ਤਾ ਵਿਚਹੁ ਹਉਮੈ ਜਾਇ।। (੫੬੦) 560
੩. ਨਾਮ: ਨਾਮੇ ਉਪਜੈ ਨਾਮੇ ਬਿਨਸੈ ਨਾਮੇ ਸਚਿ ਸਮਾਏ॥ (੨੪੬) 246
ਹੁਕਮ: ਹੁਕਮੇ ਆਵੈ ਹੁਕਮੇ ਜਾਇ।। ਆਗੈ ਪਾਛੈ ਹੁਕਮਿ ਸਮਾਇ।। (੧੫੧) 151
੪. ਨਾਇ: ਨਾਇ ਮੰਨਿਐ ਸੁਰਤਿ ਉਪਜੈ ਨਾਮੇ ਮਤਿ ਹੋਈ॥ (੧੨੪੨) 1242
ਹੁਕਮ: ਹੁਕਮੈ ਬੂਝੈ ਤਤੁ ਪਛਾਣੈ।। (੧੨੮੯) 1289
੫. ਨਾਮ: ਨਾਮ ਨਿਰੰਜਨ ਵਰਤਦਾ ਰਵਿਆ ਸਭ ਠਾਈ॥ (੧੨੪੨) 1242
ਹੁਕਮ: ਢਾਹਿ ਉਸਾਰੇ ਹੁਕਮਿ ਸਮਾਵੈ॥ (੪੧੪) 414
੬. ਨਾਮ: ਜਿਸ ਨਾਮੁ ਰਿਦੈ ਸੋ ਜੀਵਨ ਮੁਕਤਾ॥ (੧੧੫੬) 1156
ਹੁਕਮ: ਹੁਕਮ ਪਛਾਣੈ ਖਸਮ ਕਾ ਤਾ ਸਚੁ ਪਾਵੈ ਕੋਈ॥ (੨੪੪) 244
੭. ਨਾਮ: ਹਰਿ ਕਾ ਨਾਮ ਨਿਧਾਨ ਹੈ ਸੇਵਿਐ ਸੁਖੁ ਪਾਈ॥ (੧੨੩੯) 1239
ਹੁਕਮ: ਹੁਕਮੁ ਮੰਨੇ ਸੋਈ ਸੁਖੁ ਪਾਏ ਹੁਕਮੁ ਸਿਰਿ ਸਾਹਾ ਪਾਤਿਸਾਹਾ ਹੇ॥ (੧੦੫੫) 1055
੮. ਨਾਮ: ਜਿਸ ਨਾਮੁ ਰਿਦੈ ਸੋ ਪੁਰਖ ਪਰਵਾਣ॥
ਨਾਮ ਬਿਨਾ ਫਿਰ ਆਵਣ ਜਾਣ॥ (੧੧੫੬)1156
ਹੁਕਮ: ਹੁਕਮਿ ਮੰਨਿਐ ਹੋਵੈ ਪਰਵਾਣੁ ਤਾ ਖਸਮੈ ਕਾ ਮਹਲੁ ਪਾਇਸੀ॥ (੪੭੧)471
੯. ਨਾਮ: ਨਾਮ ਸੁਆਮੀ ਮਨਹਿ ਮੰਤ॥ (੧੩੨੨)1322
ਹੁਕਮ: ਹੁਕਮੇ ਜਪੈ ਨਿਰੋਧਰ ਮੰਤ॥ (੯੬੨)
੧੦. ਨਾਉ: ਨਾਉ ਸੁਣਿ ਮਨ ਰਹਸੀਐ ਤਾ ਪਾਏ ਮੋਖ ਦੁਆਰੁ॥ (੪੬੮)
ਹੁਕਮ: ਹੁਕਮੇ ਹਰਿ ਹਰਿ ਮਨਿ ਵਸੈ ਹੁਕਮੇ ਸਚਿ ਸਮਾਉ॥ (੬੬)
੧੧. ਨਾਮ: ਨਾਨਕ ਨਾਮਿ ਆਰਾਧਿਐ ਕਾਰਜ ਆਵੈ ਰਾਸਿ॥ (੩੨੦)
ਹੁਕਮ: ਹੁਕਮਿ ਰਜਾਈ ਜੋ ਚਲੈ ਸੋ ਪਵੈ ਖਜਾਨੈ॥ (੪੨੧)421
੧੨. ਨਾਮ: ਜਿਨੀ ਨਾਮੁ ਧਿਆਇਆ ਇੱਕ ਮਨਿ ਇੱਕ ਚਿਤਿ
ਸੇ ਅਸਥਿਰੁ ਜਗਿ ਰਹਿਆ॥ (੮੭)87
ਰਜ਼ਾ: ਹੁਕਮ: ਹੁਕਮਿ ਸੰਜੋਗੀ ਆਇਆ ਚਲ ਸਦਾ ਰਜਾਈ॥
ਅਉਗੁਣਿਆਰੇ ਕਉ ਗੁਣੁ ਨਾਨਕੈ ਸਚੁ ਮਿਲੈ ਵਡਿਆਈ॥ (੪੨੧)421
ਹੁਣ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਦੀਆਂ ਉਹ ਤੁਕਾਂ ਵੇਖਦੇ ਹਾਂ, ਜਿਨ੍ਹਾਂ ਵਿੱਚ ਨਾਮ, ਹੁਕਮ ਅਤੇ ਭਾਣੇ ਦੀ ਵਰਤੋਂ ਇਕੱਠੀ ਕੀਤੀ ਗਈ ਹੈ।
੧. ਚਹੁ ਦਿਸਿ ਹੁਕਮੁ ਵਰਤੈ ਪ੍ਰਭ ਤੇਰਾ ਚਹੁ ਦਿਸਿ ਨਾਮ ਪਤਾਲੰ॥ (੧੨੭੫)
੨. ਅਹਿਨਿਸਿ ਨਾਮਿ ਸੰਤੋਖੀਆ ਸੇਵਾ ਸਚੁ ਸਾਈ॥
ਤਾ ਕਉ ਬਿਘਨੁ ਨ ਲਾਗਈ ਚਾਲੈ ਹੁਕਮਿ ਰਜਾਈ॥ (੪੨੧)
੩. ਗੁਰ ਕੈ ਭਾਣੈ ਚਲੈ ਦਿਨੁ ਰਾਤੀ ਨਾਮੁ ਚੇਤਿ ਸੁਖੁ ਪਾਇਦਾ॥ (੧੦੬੨)
੪. ਜਨ ਲਾਗਾ ਹਰਿ ਏਕੈ ਨਾਇ॥ ਤਿਸ ਕੀ ਆਸ ਨ ਬਿਰਥੀ ਜਾਇ॥
ਸੇਵਕ ਕਉ ਸੇਵਾ ਬਨਿ ਆਈ॥ ਹੁਕਮੁ ਬੂਝਿ ਪਰਮ ਪਦੁ ਪਾਈ॥ (੨੯੨)292
੫. ਨਾਮ ਬਿਨਾ ਨਾਹੀ ਕੋ ਬੇਲੀ ਬਿਖੁ ਲਾਦੀ ਸਿਰਿ ਭਾਰਾ॥
ਹੁਕਮੀ ਆਇਆ ਹੁਕਮੁ ਨ ਬੂਝੈ ਹੁਕਮਿ ਸਵਾਰਣਹਾਰਾ॥ (੬੮੮)688
੬. ਜਿਉ ਜਿਉ ਤੇਰਾ ਹੁਕਮੁ ਤਿਵੈ ਤਿਉ ਹੋਵਣਾ॥
ਜਹ ਜਹ ਰਖਹਿ ਆਪਿ ਤਹ ਜਾਇ ਖਵੋਵਣਾ॥
ਨਾਮ ਤੇਰੈ ਕੈ ਰੰਗਿ ਦੁਰਮਤਿ ਧੋਵਣਾ॥
ਜਪਿ ਜਪਿ ਤੁਧੁ ਨਿਰੰਕਾਰ ਭਰਮੁ ਭਉ ਖੋਵਣਾ॥
ਜਿਨੀੑ ਪਛਾਤਾ ਹੁਕਮੁ ਤਿਨੑ ਕਦੇ ਨ ਰੋਵਣਾ॥
ਨਾਉ ਨਾਨਕ ਬਖਸੀਸ ਮਨ ਮਾਹਿ ਪਰੋਵਣਾ॥ (੫੨੩)523
੭. ਹੁਕਮੁ ਮੰਨੇ ਸੋ ਜਨ ਪਰਵਾਣੁ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਨਾਮਿ ਨੀਸਾਣੁ॥ (੧੧੭੫)1175
੮. ਮੈਲੇ ਨਿਰਮਲ ਸਭਿ ਹੁਕਮਿ ਸਬਾਏ॥ ਸੇ ਨਿਰਮਲ ਹਰਿ ਸਾਚੇ ਭਾਏ॥
ਨਾਨਕ ਨਾਮੁ ਵਸੈ ਮਨ ਅੰਤਰਿ ਗੁਰਮੁਖਿ ਮੈਲ ਚੁਕਾਵਣਿਆ॥ (੧੨੧)121
੯. ਗੁਰ ਕਿਰਪਾ ਤੇ ਹੁਕਮੁ ਪਛਾਣੈ॥ ਜੁਗਹ ਜੁਗੰਤਰ ਕੀ ਬਿਧਿ ਜਾਣੈ॥
ਨਾਨਕ ਨਾਮੁ ਜਪਹੁ ਤਰੁ ਤਾਰੀ ਸਚੁ ਤਾਰੇ ਤਾਰਣਹਾਰਾ ਹੇ॥ (੧੦੨੭) 1027
ਇਸ ਤਰ੍ਹਾਂ ਕੋਈ ਸ਼ੱਕ ਨਹੀਂ ਰਹਿ ਜਾਂਦਾ ਕਿ ਪ੍ਰਭੂ ਦਾ ਨਾਮ, ਪ੍ਰਭੂ ਦਾ ਹੁਕਮ, ਉਸ ਦੀ ਰਜ਼ਾ ਹੀ ਹੈ, ਜਿਸ ਨੂੰ ਮੰਨਣ ਨਾਲ ਹੀ ਪਾਰ ਉਤਾਰਾ ਹੁੰਦਾ ਹੈ। ਜਿਸ ਤਰ੍ਹਾਂ ਕਿਸੇ ਦੇਸ਼ ਦੇ ਨਿਯਮ ਕਾਨੂਨ ਹੀ ਉਸ ਦੀ ਸਰਕਾਰ ਦਾ ਹੁਕਮ ਹੁੰਦੇ ਹਨ, ਉਸੇ ਤਰ੍ਹਾਂ ਸੱਚੀ ਸਰਕਾਰ (ਵਾਹਿਗੁਰੂ) ਦੇ ਸ੍ਰਿਸ਼ਟੀ ਰਚਨਾ ਵੇਲੇ, ਸ੍ਰਿਸ਼ਟੀ ਦਾ ਕਾਰ ਵਿਹਾਰ ਠੀਕ ਢੰਗ ਨਾਲ ਚਲਦਾ ਰੱਖਣ ਲਈ ਬਣਾਏ ਨਿਯਮ ਕਾਨੂਨ ਹੀ ਉਸਦਾ ਹੁਕਮ, ਉਸਦਾ ਨਾਮ ਹੈ, ਉਸ ਦੀ ਰਜ਼ਾ ਹਨ। ਉਨ੍ਹਾਂ ਅਨੁਸਾਰ ਚਲਣਾ ਹੀ, ਉਸਦਾ ਨਾਮ, ਹੁਕਮ, ਰਜ਼ਾ ਨੂੰ ਮੰਨਣਾ ਹੈ। ਇਸ ਨੂੰ ਹੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਦੇ ਸ਼ੁਰੂ ਵਿੱਚ ਸਮਝਾਇਆ ਹੈ,
ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ॥ (੧)
ਨਾਮ ਅਤੇ ਹੁਕਮ ਦੀ ਇਕਸਾਰਤਾ ਇਵੇਂ ਵੀ ਦੱਸੀ ਹੈ,
ਏਕੋ ਨਾਮੁ ਹੁਕਮੁ ਹੈ ਨਾਨਕ ਸਤਿਗੁਰਿ ਦੀਆ ਬੁਝਾਇ ਜੀਉ॥ (੭੨)
ਹੇ ਨਾਨਕ ਮੈਨੂੰ ਪੂਰੇ ਗੁਰੂ (ਸ਼ਬਦ ਗੁਰੂ) ਨੇ ਸਮਝਾ ਦਿੱਤਾ ਹੈ ਕਿ ਅਕਾਲ ਦਾ ਹੁਕਮ ਹੀ ਉਸਦਾ ਅਸਲੀ ਨਾਮ ਹੈ। ਉਸ ਦਾ ਹੁਕਮ ਮੰਨਣਾ ਹੀ ਉਸ ਦਾ ਨਾਮ ਸਿਮਰਨਾ ਹੈ।
My experiences and one to one interaction with Gurbani convinced me that NAAM and HUKM are One and the same. His HUKM..as in HUKM RAZAEE CHALLNNA in the very beginning of Japji is the WAY of NAAM. The Various tuks above where Naam and Hukm are stressed in the same way and in other tuks Naam and Hukm are used in the same tuk together reinforces this.
Naam is above the Human senses/brain..its NOT a repetitive action, word etc to be loudly sung with wajeh and dholkis etc. NAAM is for the MANN...just as human senses cannot see/touch/feel/investigate the MANN WITHIN..same applies to NAAM....That si why NAAM is always associated with the HIRDEH..MANN in GURBANI.. Naam like the Creator is inviisible fathomless..only way is to follow HIS HUKM..His WILL as Guru Arjun ji showed on the Hot Plate and hundreds of thousands of sikhs showed in their steadfast resolve to not desert Gurmatt even at pain of death.
Apologies for not providing the English translation to each tuk...the Page numbers are available though. Please do check out the translations you are comfortable with jios...thanks for indulging me..
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