Need Guidance In Understanding A Line From SGGS

[hps]

Dear Friends,

I am searching for the actual Naam that I should recite and meditate as and when when I meditate. Yes the blanket answer is provided as 'waheguru' or 'wahguru' and /or 'satnam'. Will it be wrong if someone decides to meditate oin 'Naam'. Is 'waheguru' mandatory? As per my little understanding one should remember HIM by the name that is ever-flowing in the universe since time immorial. This name should match with the name that I have to meditate.

God can be remembered by all the names or any name that suits one's temperament or one is convenient with.
However, I shall be grateful if anyone can give an answer as to the name that I should meditate upon?

 

[Cool]

Why Should We Understand Naam or Shabad

Creation And Causes

The holy book is the insignia of the word [bani] of the ten Gurus/Nanaks who were the incarnations of the word [Shabad]. The Bani can , therefore, be treated as from single obvious and logical source, the creator.The created universe is the manifestation of His Name. The Creator who created this creation-only He Himself knows the cause for this. The limits of the created universe cannot be perceived.

By the Hukam of His Command, all are created and by His Command all the actions are performed. He created the Universe from His Own Being.[1]

He is the creator of the incarnations and the coming and going of the human beings. He is the sustainer and the enjoyer, he is the one who created Maya and put in ‘egotism’ in the Human beings. He is the one who grace the Gurmukhs and is the one who enjoys the creation. He created Himself out of Himself. He is the cause of all causes. He has spread the ‘Maya’ in which creation and has caused the attachment amongst the creation. No one knows the reason of this creation. He maintains His creation and enjoys this drama. He is above all. He is the one whose Grace [Nadar] can make us realize Him. He is beyond description. Human mind and intelligence fails to understand Him. This creation runs as per His order and His command. No one is outside the scope of His command. No one can ever be. He is the creator and He will destroy it as and when He likes. He cannot be put in words. He is self- existent and is pervasive. He is Sat and the rst is an illusion as everything else is changing. Whatever praise I may write would be insufficient and hence I give up right away. Any praise that you and me can think of will be inadequate to express His qualities. You may also give up and be thankful for everything that you have and everything that you don’t. He knows what is the best for us and will always bless us with.

Shabad and Creations

Entire expanse was created by one ‘Shabad’. ਕੀਤਾ ਪਸਾਉ ਏਕੋ ਕਵਾਉ

“One can know HIM through the Guru’s word[2]. Guru Nanak ji has repeatedly laid the significance of Naam/Name.”

One who realizes the Shabad of the One who created the creation - Nanak is his slave[3]”. Injecting the poison of egotism this world was created and with the Shabad enshrined within the poison is eliminated[4].

· ਉਤਭੁਜੁ ਚਲਤੁ ਕੀਆ ਸਿਰਿ ਕਰਤੈ ਬਿਸਮਾਦੁ ਸਬਦਿ ਦੇਖਾਇਦਾ ॥੭॥
[The Supreme Creator created the play of Nature; through the Word of His Shabad, He stages His Wondrous Show.[5] ]

It is not possible for us to comprehend HIS creation. He Himself is capable of understanding this. We can just contemplate on HIS words and get across this terrifying ocean Of the World.

· ਜਿਨਿ ਕਿਛੁ ਕੀਆ ਸੋਈ ਜਾਣੈ ਸਬਦੁ ਵੀਚਾਰਿ ਭਉ ਸਾਗਰੁ ਤਰੈ ॥
The One who created this, He alone understands. Contemplating the Word of the Shabad, one is carried across the terrifying world-ocean[6].
· ਨਾਨਕ ਨਾਮੁ ਨ ਵੀਸਰੈ ਜਿਨਿ ਸਿਰਿਆ ਸਭੁ ਕੋਇ ॥
O Nanak, do not forget the Naam, the Name of the Lord, which has created everyone[7].
The word ‘Word/Shabad’ has appeared for the first time in the following.There is no exp[licit mention of the Name of Lord/Naam in the following,the interpretor has while interpreting has taken the meaning to be slightly different from the one that would be inferred by a person of ordinary intelligence, as per my understanding[8].

· ਗੁਰਮੁਖਿ ਨਾਦੰ ਗੁਰਮੁਖਿ ਵੇਦੰ ਗੁਰਮੁਖਿ ਰਹਿਆ ਸਮਾਈ ॥ ਗੁਰੁ ਈਸਰੁ ਗੁਰੁ ਗੋਰਖੁ ਬਰਮਾ ਗੁਰੁ ਪਾਰਬਤੀ ਮਾਈ ॥[page 2]
As per Teeka of Sahib singh ji this would mean:

ArQ:- (pr aus r`b dw) nwm qy igAwn gurU dI rwhIN (pRwpq huMdw hY)[ gurU dI rwhIN hI (ieh prqIq AwauNdI hY ik) auh hrI sB QweIN ivAwpk hY[ gurU hI (swfy leI) iSv hY, gurU hI (swfy leI) gorK qy bRhmw hY Aqy gurU hI (swfy leI) mweI pwrbqI hY[

The word/Name of God appears on the again on the second page [ bani of Guru Nanak Dev ji Maharaj].It has appeared in the followings as well.

· ਸੁਣਿਐ ਸਿਧ ਪੀਰ ਸੁਰਿ ਨਾਥ ॥ ਸੁਣਿਐ ਧਰਤਿ ਧਵਲ ਆਕਾਸ ॥ ਸੁਣਿਐ ਦੀਪ ਲੋਅ ਪਾਤਾਲ ॥ ਸੁਣਿਐ ਪੋਹਿ ਨ ਸਕੈ ਕਾਲੁ ॥ ਨਾਨਕ ਭਗਤਾ ਸਦਾ ਵਿਗਾਸੁ ॥ ਸੁਣਿਐ ਦੂਖ ਪਾਪ ਕਾ ਨਾਸੁ ॥੮॥

ArQ:- hy nwnk! (Akwl purK dy nwm ivc suriq joVn vwly) Bgq jnW dy ihrdy ivc sdw iKVwau bixAw rihMdw hY, (ikaNik) aus dI is&iq-swlwh suxn kr ky (mnu`K dy) du`KW qy pwpW dw nws ho jWdw hY[ ieh nwm ihrdy ivc itkx dI hI brkiq hY ik (swdwrn mnu`K) is`DW, pIrW, dyviqAW qy nwQW dI pdvI pw lYNdy hn qy auhnW ƒ ieh soJI ho jwNdI hY ik DrqI AwkwS dw Awsrw auh pRØBU hY, jo swry dIpW, lokW, pwqwlW ivc ivAwpk hY[8[

Some Comments and observations


The above clearly means that by keeping oneself drenched in the Name of Lord one can be elevated spritually to a higher levels of spritualism. Such magnificient is the Name of Lord,we find the Name of lord / Naam being employed by Guru Nanak dev ji at the beginning of Dhan Sri Guru Granth Sahib ji Maharaj mere sache patsha jeo. This shows that ‘Naam’ for sikhs is of central importance.Generally by ‘Naam’ we would mean as to referring to the name of Almighy by whichever name called. Upto this point there is nothing to suggest that He should be addressed by any specific name. The Naam also removes the fear of death from the mind of the one who listens to His name. (2-17, japu, m- 1)]The above translation of Sahib singh ji asumes many things that is not explicitly contained in the above pauri.However, without indulgence it would form the basis as the above commentary is fairly read. The author stresses upon the same fact that the usage of ‘Naam’ whether in explict or implicit way far exceeds the normal expectation in the Bani. The experts, in their translations have assumed something else to be present in the bani . In any case this reinforces the fact that the ‘ naam’/name of the lord’ is of central importance as the beginning Of Sriguru Guru Granth Sahib ji Maharaj mere sache patsha jeo.


If a person reaches the stage that one starts loving the’naam’ then one gets enlightenment and the mind which is lost in the jungle of ‘Maya’ disassociates itself from it and one understands that He is al pervasive. Such a person also is entitled for salvation. This is ,however, known to the one who establishes the Lord’s name in one’s mind. His name is far above the spell of ‘Maya’ or ‘Maya-jaal’. Such a person is spritually arousd to higher levels. One who is imbued in the love of ‘naam’ also uderstands that it is difficult to describe His vastness as this cannot be done. One also lead a very peaceful and happy life while drenched in His love.It is told to us that we should remember Him like a coin is repeatedly minted.

‘Naam’/Shabad is considered to be the cause of entire creation and hence He could be remembered through it.

Other References only for Illustration purposes

· ਵਡਭਾਗੀ ਪਾਈ ਨਾਮੁ ਸਖਾਈ ਜਨ ਨਾਨਕ ਰਾਮਿ ਉਪਾਈਆ ॥੧॥
By great good fortune, the body is obtained; the Naam, the Name of the Lord, is its companion; O servant Nanak, the Lord has created it[9]. [Page 575, Line 8Guru Ram Das] ]

It is clear that ‘Naam/shabad’ etc, when employed in Gurbani would have direct or indirect allusion to the almighty. It is the only possible way of expressing our gratitude to HIM. I have not seen HIM and hence how should one address Him. It is through Shabad/Naam that it can be done. What ‘naam‘ should be practiced is a different question altogether.Sikhs believe in some names like ‘waheguru’ and ‘satnam’ etc[10].These are the two words that the author feels are employed for simran as well. However, there seems to be no hard rule as per the scriptures. It would be the previledge of many if someone can throw light on the ‘name’ that one may practise for the purpose of meditating on HIM.Guru Sahiban has issued a writ that we should recognize the Shabad, and do not think that the Lord is far away[11].


P.S.
I do not consider it as any original work.I am just studying and I am just sharing this with you all. Iam reponsible for all the mistakes.I also do understand that some readers may not subscribe to the views as expreessed here. It cannot be the intention of the author to hurt anyone. In case ,due to ignorance, it has happened I may kkindly be forgiven.Your choice would be my pleasure.In any case we are discussing something about The Nameless and the Formless.
Bonus as usual

Enjoy the following till we meet…………………………….I have recd. it from a friend and do not know the source.
Food for thought:
The Ripple Effect

The Spiritual Master was walking through the fields one day when a young man, a troubled look upon his face, approached him.
"On such a beautiful day, it must be difficult to stay so serious," the Master said.
"Is it? I hadn't noticed," the young man said, turning to look around and notice his surroundings. His eyes scanned the landscape, but nothing seemed to register; his mind elsewhere. Watching intently, the Master continued to walk.
"Join me if you like." The Master walked to the edge of a still pond, framed by sycamore trees, their leaves golden orange and about to fall.
"Please sit down," the Master invited, patting the ground next to him. Looking carefully before sitting, the young man brushed the ground to clear a space for himself.
"Now, find a small stone, please," the Master instructed.
"What?"
"A stone. Please find a small stone and throw it in the pond."
Searching around him, the young man grabbed a pebble and threw it as far as he could.
"Tell me what you see," the Master instructed.
Straining his eyes to not miss a single detail, the man looked at the water's surface.
"I see ripples."
"Where did the ripples come from?"
"From the pebble I threw in the pond, Master."
"Please reach your hand into the water and stop the ripples," the Master asked.
Not understanding, the young man stuck his hand in the water as a ripple neared, only to cause more ripples. The young man was now completely baffled. Where was this going? Had he made a mistake in seeking out the Master? After all he was not a student, perhaps he could not be helped? Puzzled, the young man waited.
"Were you able to stop the ripples with your hands?" the Master asked.
"No, of course not."
"Could you have stopped the ripples, then?"
"No, Master. I told you I only caused more ripples."
"What if you had stopped the pebble from entering the water to begin with?" The Master smiled such a beautiful smile; the young man could not be upset.
"Next time you are unhappy with your life, catch the stone before it hits the water. Do not spend time trying to undo what you have done. Rather, change what you are going to do before you do it." The Master looked kindly upon the young man.
"But Master, how will I know what I am going to do before I do it?"
"Take the responsibility for living your own life. If you're working with a doctor to treat an illness, then ask the doctor to help you understand what caused the illness. Do not just treat the ripples. Keep asking questions." The young man stopped, his mind reeling.
"But I came to you to ask you for answers. Are you saying that I know the answers?"
"You may not know the answers right now, but if you ask the right questions, then you shall discover the answers."
"But what are the right questions, Master?"
"There are no wrong questions, only unasked ones. We must ask, for without asking, we cannot receive answers. But it is your responsibility to ask. No one else can do that for you."
- Author Unknown
"The choices we make in thought, word and deed inevitably return to us in kind."


Bhul Chuk Maaf ji,

It is not properly edited. Kindly bear. In this kind of work there are bound to be many errors, you may please forgive me
To Be contd………………………….

[1] [See: page 668 line 12Guru Ram Das]

[2][ Page 82, Line 15.Guru Ram Das]

[3] [See: Page 940, Line 7Guru Nanak Dev]

[4] [See: Page 1009, Line 18Guru Nanak Dev ]


[5] [See:Page 1037, Line 18,Guru Nanak Dev ]

[6] [Page 1342, Line 3Guru Nanak Dev]

[7] [ Page 1420, Line 14 Amar Das]

[8] I have stated this as per my own limited intellect.

[9] Page 575 Line 8

[10] The author could not dig any scriptural reference indicating to these names except that Satnam appears in Mool Mantra that is touched in this write up for the sake of completeness.

[11] [See Page 581]

 

[Cool]

Naam and Shabad

Why Naam is Core Issue for Sikhs
The following quotes are taken from Dhan Sri Guru Granth ji maharajMere sache patsha jeo, to state as to how this world/brahamand was created with shabad/word.There would be many others that would suggest the same as is explained below.

• You created the vast expanse of the Universe with One Word![p3-16]
• Creating and destroying, He remains unattached.[p1033-14]
• From Ongkaar, the One Universal Creator God, Brahma was created.[page929-18]
• The One Shabad, the Word of the One God, is prevailing everywhere. All the creation came from the One Lord.[p1334-18]
• Through the Guru's Word, you shall come to know the Lord God. From the Lord God, everything was created. ||1||Pause||[82-15]

Let us focus on some of the attributes of the ONE whom we are trying to describe. It is a foolish attempt but it is only for the purpose that we are trying to discuss. Some of the beautiful lines that have been authored in Dhan Sri Guru Granth sahib Maharaj ji mere sache patsha jeo are as follows:


He Himself created Himself, and He Himself evaluates Himself.[Page 786, Line 9Guru Amar Das] He Himself is the Creator, and He Himself is the Enjoyer. He created the Creation. Page 846, Line 18,Guru Arjan Dev ] He understands Himself.[ Page 1279, Line 5Guru Nanak Dev] He Himself created the world; He contemplates His Creative Omnipotence.[Page 1280, Line 19,Guru Nanak Dev] Enforcing His Order, He created the world. Page 1261, Line 6,Guru Amar Das] He created Himself, and rejoiced; He evaluates Himself. ||6||Page 1035, Line 16,Guru Nanak Dev] Why should someone praise someone else who is also created? They depart in no time at all. Page 1088, Line 15,Guru Amar Das]


Can we put a tag Of Name on such a magnanimous authority. In terms of Guru Nanak Sahib ji, no words can describe HIS attributes and any attempt to do so will be a failure. Hence I shall not do it. How to name HIM is a problem, it has been answered by Dahn Sri Guru Granth Sahib ji Maharaj mere sache patsha jeo. A serious seeker has to locate it for himself for his own benefit .This understanding is beyond description. It shall end up as individual’s experience only. It cannot be told. It cannot be shared. One can just humbly tell other. It is only for the purpose of evincing an interest Of Gurbani. It would be the individual’s lick and fate and destiny that will ultimately decide if one is graced with the Naam or not. We can only wish them well in this spritual journey to higher planes of mind and soul. It is HE who can grace us and none other can. Be it logos/word/shabad or called by any other name, whatsoever, it will always be within HIS Hukam and Nadar and nothing else. One who has not received the gift Of name [naam- Daan] has just wasted the life. Living like a worm and in HIS grace is better than to remain without earning the jewel of name. If you are blessed with it and you know that, kindly do not read it further. Just carry out your practice. The search Of Sat is our goal. Can a human being guide us. No is the frankest possible and the simplest of the most difficult question. We may write any number of pages but ultimately it is for the individual to ‘Know himself’. Ultimately the end conclusion would be have we known ourselves fully? Have we devoted time in understanding this? If answer is, No, we are the most unfortunate human beings. Like billions of those who have departed we will also depart. One can just suggest and tell the danger zone, it is for the reader to mould accordingly and work for getting HI Nadar and Grace so that when time comes we meet Him with Head held low but in humility and not in shame.

It can only be Attained by HIS grace and Will and none else.


As the words like ‘ naam’ and ‘shabad’ or ‘akhar’ have been employed to address the one, the ultimate, it is esential to understand these terms so that when employed for the purpose of interpretation these lead to uniform results.

When a Sikh wants to see God, he looks both at the created world and into their own heart and soul. The aim is to see the divine order that God has given to everything, and through it to understand the nature of God. Most human beings can’t see the true reality of God because they of self-centred pride (Sikhs call it haumain) and concern for physical/wordly things. Sikhs believe that God is inside every person, no matter how wicked they appear, and so everyone is capable of change. Just as fragrance is in the flower, and reflection is in the mirror, in just the same way, God is within you.

It is one of the most important aspect of the science of ‘Naam’ as the author puts.One cannot focus mind or attention on God, who is Absolute but is invisible in Essence on account Of Nirakaar Swaroop. The Naam /Shabad, the Name of God is supposedly the only medium available to us for approaching Him. Gurui Amar Das ji has stated gift of Naam to be the supreme gift of Naam that is formless. It is means of probably communicating with HIM though not in physical form but in Bhao. It is also possible through Guru and is again subject to HIS grace [Nadar]. Thus HIS will and wishes are that the sikhs seek for by becoming a Gurmukh [opposite of manmukh].These two words have an implied meaning in Gurbani.

ਨਾਵੈ ਜੇਵਡ ਹੋਰ ਦਾਤਿ ਨਾਹੀ ਤਿਸੁ ਰੂਪੁ ਨ ਰਿਖਿਆ [Page 787, Line 13 supra]
There is no other gift as great as the Name; it has no form or sign.[Guru Amar Das ]

ਰਾਮ ਨਾਮੁ ਧਨੁ ਨਿਰਮਲੋ ਗੁਰੁ ਦਾਤਿ ਕਰੇ ਪ੍ਰਭੁ ਸੋਇ [Page 62, Line 18]
The Lord's Name is the pure wealth; through the Guru, God bestows this gift. ||1||Pause||


All who get Naam from the Guru have to concentrate at one point in their mind and recite the Naam in their mind without actually uttering it. Namdev ji has stated the third eye and the unstuck sound current in the following:
ਅਖੰਡ ਮੰਡਲ ਨਿਰੰਕਾਰ ਮਹਿ ਅਨਹਦ ਬੇਨੁ ਬਜਾਵਉਗੋ ॥੧॥
In the imperishable realm of the Formless Lord, I play the flute of the unstruck sound current.
ਸਬਦਿ ਅਤੀਤ ਅਨਾਹਦਿ ਰਾਤਾ ਆਕੁਲ ਕੈ ਘਰਿ ਜਾਉਗੋ ॥੧॥ ਰਹਾਉ ॥
Imbued with the unattached, unstruck Word of the Shabad, I shall go to the home of the Lord, who has no ancestors.
ਗੰਗਾ ਜਉ ਗੋਦਾਵਰਿ ਜਾਈਐ ਕੁੰਭਿ ਜਉ ਕੇਦਾਰ ਨ੍ਹ੍ਹਾਈਐ ਗੋਮਤੀ ਸਹਸ ਗਊ ਦਾਨੁ ਕੀਜੈ ॥
Someone may go to the Ganges or the Godaavari, or to the Kumbha festival, or bathe at Kaydaar Naat'h, or make donations of thousands of cows at Gomti;
ਕੋਟਿ ਜਉ ਤੀਰਥ ਕਰੈ ਤਨੁ ਜਉ ਹਿਵਾਲੇ ਗਾਰੈ ਰਾਮ ਨਾਮ ਸਰਿ ਤਊ ਨ ਪੂਜੈ ॥੨॥
he may make millions of pilgrimages to sacred shrines, or freeze his body in the Himalayas; still, none of these is equal to the worship of the Lord's Name. ||2||

It is through the Naam that we are able to think of Him, to remember Him. In other words, the Naam is God Himself, adopted to our limited powers of perception and thought, adopted to the capacities of our body and mind. Because we are endowed with the capacity to utter and attentively listen, the continuous recitation of and attentive listening to the Naam focuses our mind on the object of invocation, resulting in a ceaseless remembrance of God. It is possible only if we have a pure and a crystal clear heart and full devotion with total surrender of the self with all ego burnt to ashes. But such Gurmukhs are, as per Gurbani, very rare.


ਜਨਮੁ ਪਦਾਰਥੁ ਸਫਲੁ ਹੈ ਜੇ ਸਚਾ ਸਬਦੁ ਕਥਿ ॥


The precious gift of this human life becomes fruitful when one chants the True Word of the Shabad. [Page 44]The revelation of the Essence of Reality within us is the revelation of ‘Naam’. When the revelation of Naam occurs within, the devotee sees His the Essence of God pervading throughout His Creation. Guru Sahibaan have taught that their teachings are for all the religion (varnas) and all have the right to get the teachings of the Gurus.
As the sikhs are to remember Himand meditate on Him it is quite appropriate thatwe hould understand Naam and Shabad and the similar words in the context. Therewould hardly be a page in Dhan Sri Guru ranth Sahib Maharaj mere sache patsha jeo where we dot get Shabad or naam. The entireBani revolves round this core-word. Guru Sahib has given many ilklustrations stating the importance of meditationg on Naam and Shabad, it is forthios reason as well that these are required to be conceptualised.

Origin of Naam and Shabad
As per the Gurbani ‘Naam’ has found its origin from the ‘Shabad’. Infact, the entire universe is manifestation Of the Name. ‘Naam’ is God and through ‘Naam’ everything got created or was created. This takes us to lead that ‘Naam’ it self should be something having the attributes of the Creator. It has further been warned by Guru Sahibaan that one should never forget ‘Naam’.


· From the Word, comes the Naam; from the Word, comes Your Praise.[p4-7,Japu ji]

• The created universe is the manifestation of Your Name.[p4-9 Japu ji]

Where there was no creation, there was nothing in existence – no air, light, water, earth or space and all that state that human mind can explore further. God existed alone in deep meditation and self absorption. When God willed for the manifestations of his values, He created universes, worlds and all material and other living beings by uttering a single Word. His Word is all pervasive and the sole source of all Creation; the Word created the universes and supports and sustains all things within them.The ‘Word’ is all pervaiding. It is a gift to a seeker if He pleases/Wills so.

ਗੁਰ ਕੀ ਦਾਤਿ ਸਬਦ ਸੁਖੁ ਅੰਤਰਿ ਸਦਾ ਨਿਬਹੈ ਤੇਰੈ ਨਾਲਿ ॥੧॥ ਰਹਾਉ ॥Page 1259, Line 10]
The Shabad is the Guru's Gift. It shall bring you lasting peace deep within; it shall always stand by you. [Guru Amar Das]

Naam : All pervasive
There is no creation/creature in which Naam is not present. The Earth and other heavenly bodies exist because there is Naam in this universe and when God withdraws this Naam from this Universe, there is natural calamities [{Parleh}] all over the universe and this is the time that the universe perishes and all the living creatures perish.
Naam : Leads To Lord
If Naam is all pervasive it has the attribute of the almighty and hence naam is treated by us as equivalent to the Almighty as He himself can create Himself and can be all pervasive.This being so Naam reflects the name of the lord or the Lord Himself.
Naam is incomprehensible
Naam incorruptible is beyond our comprehendsion. At the same time, it is our constant companion and pervades all creation. The true Guru discloses it unto us and lets us perceive it in our hearts. It is through God’s grace that we meet with such a Guru[Guru Ram das ji says in Sarang ki Var (SGGS, 1242)]
Please bless Nanak with the Gift of the Naam, the Name of the Inaccessible and Unfathomable God. ||4||20||27||[Page 102, Line 14 Guru Arjan Dev ]
Naam Leads to Liberation
1.
God’s Name is the key to emancipation (mukti) and the means of attaining it (jugati); God’s Name is the fulfilment (tripati) and enjoyment (bhugati). He who repeats God’s Name suffers no setback. God’s Name is the devotee’s distinction. Repeating God’s Name the devotee wins honour [Guru Arjan Dev ji in SGGS page 264-5]
2.
O Nanak, bestowing His kindness, the Lord gives the gift of His emancipating Name. ||1||[Page 443, Line 3,Guru Ram Das ]
Naam obtained by serving The Guru
1.
Serving the Guru, one is committed to the Naam, the Name of the Lord.[ 236-2, gauVI, mÚ 5]
2.
The Perfect Guru has given me the Gift of the Naam; this alone is my Support. ||1||Pause||[Page 401, Line 13 Guru Arjan Dev]
3.
The Guru unites in union with the Lord, and grants the gift of the Name [Page 1170, Line 11Guru Nanak Dev]

Naam is obtained as a Grace and a Gift of God ad ‘Daan’
It has been advised by Guru Sahibaan that Naam is a Gift [Daan].It is amply clear from the followings. Besides these there are many other lines in which same thing has bee repeated.As the point here is to stress that it is to be received as a Daan one has to earn it through the various means and methods as are Taught in Dhan Sri Guru Granth Sahib ji Maharaj mere sache patsha jeo. I have found the gift of the treasure of the Naam, O Nanak; I hug it close, and enshrine it in my heart. ||2||19||Guru Arjan Dev ]
1.
Servant Nanak begs for this gift: let me meditate on the Lord, forever and ever. ||4||38||45||[Page 107, Line 16 Guru Arjan Dev ]


2.
Nanak: grant me the Gift of Your Name, Lord, that I may string it and keep it within my heart. ||55||[Page 262, Line 1 Guru Arjan Dev]


3.
Bless us with Your Gifts, O my Great Giver. All beings and creatures are satisfied. ||2||[Page 104, Line 12 Guru Arjan Dev ]


4.
O my father, please give me the Name of the Lord God as my wedding gift and dowry. ||4||[Page 79, Line 3 Guru Ram Das]
5.
Nanak begs for the gift of the Naam; O Merciful Lord God, please grant Your Grace. ||1||[Page 710, Line 9,Guru Arjan Dev]

Company Of Saints and sangat helps achieving Naam.
1.
Forever and ever, keep me in the Company of the Saints; please bless me with this Gift of Your Name. ||14||[Page 1078, Line 15,Guru Arjan Dev ]


Shabad and Naam : Same Treatment in Gurbani

In Gurbani ‘Naam’ and ‘Shabad’ are used interchangebly at some places. However, the contextual meaning is the best for the purpose of interpretation of Naam/Sabad /Akhar and that stated above should not be used as a generalisation while interpreting any part of Gurbani. The entire universe and creation is the only manifestation that human beings can perceive and it is not possible to see the ‘Nirakaar’ swaroop with the ordinary eyes that Human body has. The perception is also as per HIS wish/will/Hukum/Grace and Mehr . Nirakaar swaroop cannot be seen by these eyes.As per my understanding He can only be felt. No experience can descibe such a majestic event.We cannot even visualise the glory of that moment. One may feel it but one can’t describe it. Logically speaking this should again be out of the power of thoughts and expressions of we the feeble Human beings. One cannot reason out the reason of something that is beyond the reasoning of reason. We are not to logic out that is beyond the normal logic that we can logic out. It is impossible to express that cannot be expressed. One cannot fathom the unfathomable. Hence we accept many things taken for granted as are stated in the Holy book. May be exact meaning can be appreciated when we rise to higher levels of sprituality. I cannot go beyond this. It is, I feel, not impoortant at all. One may enter into meditation and simran of the name that has been told to us.
The shabad and Name are same would be clear from the following as well where we have been instructed to dwelve on ‘shabad’ that leads to the sound current as well.[p.261-13]
· Without the Fear of God, how can anyone become fearless? Become Gurmukh, and immerse yourself in the Shabad. ||1||Pause||[page18-16]
NormaI reference is also made by employing the ‘Name’ as the following would suggest:

· I am a mere insect, a worm. O True Guru, I seek Your Sanctuary. Please be merciful, and bless me with the Light of the Naam, the Name of the Lord. [10-2, gUjrI, mÚ 4)]


Naam helpful in controlling TheFive thieves

The following ashpadi of Sukhmani Sahib refers to Shabad [instead of Naam].Shabad/sabad appears at various places in the Holy book .Almost a parallel list can be drawn by extracting Shabad from other places of the Holy Book. It is left as an exercise for the reader. The search has helped me a lot . May be it helps you as well. I cannot put it in Black and white as I fail to coin the words to express the concepts that I have formulated. I am sharing with you all that I can do with the limited knowledge of the language that I know. It is not ‘newtonian Laws’ that I can explain with some examples nor is it ‘pythagoros theorem’ that I can deduce something. One can find many attributes of meditating on Naam. The followin is only cited to put across the point.


gur kw sbdu ird AMqir DwrY ] (236-14/15,gaudi]

Those who implant the Word of the Guru's Shabad within their hearts cut their connections with the five passions. They keep the ten organs under their control and their souls are enlightened]

Jewel Of naam attaiable through His Grace.One can attain Naam if He so desires.Those who are blessed with His Mercy obtain the Jewel of the Naam or the Name of the Lord.

 

[Cool]

Appreciation Of Naam and Shabad

The Essence/Lord can’t be seen or visualised by the mind. We can see only the physical dimension of Reality in God’s Creation – mountains, plants, trees, creatures etc. Thus the Outer look of Reality holds us (the appearances delude us) and we cannot penetrate deeper to experience the all pervading Reality. The physical dimensions of Reality is always in flux; it keeps changing. While birth, death, creation, destruction etc. occur in the physical dimensions of creation, the Essence, being Sat (Sat-Naam) never changes, it transcends space and time[1].

You alone are Eternal and Unchanging, Inaccessible and Infinite. Through the Guru's Teachings, understanding is imparted.[ 120-9]


Unstruck sound Current Of Shabad


As per Gurbani the Name has no form or outline and it vibrates with the Unstruck Sound Current through the ‘Word of the Shabad’ and the Immaculate Lord is revealed.
From the Word, came the sound current of the Naad, speeches and explanations [p261-13]

Further reference also points to the followings:

The Unstruck Sound-current of the Shabad is the vibration of the temple drums.(13-3, DnwsrI, mÚ 1).
Contemplate the One Word of the Shabad, and abandon other hopes. (18-17, isrIrwgu, mÚ 1)

Why Shabad and Name should be so pious and worthy Of respect
God is 'not subject to time or death' and he is formles, without shape or image. God is a Being beyond time: An Eternal, Indestructible Entity. He does not change. He is beyond time.Time means change. We are aware of time because we are surrounded by change: the sun rises and it is morning, then it is afternoon and then evening; first there is the infant, then the youth, then the old man; a healthy man becomes ill, an ill person healthy; a rich man becomes a pauper, a pauper becomes a king. For God there is no time because He is eternal, perpetual, immortal. He is forever. For Him nothing is changing; everthing is static. Change is the experience of sightless eyes that do not see things in their full perspective. If we could see things from the furthest vantage point all change drops away, and then time stops; it ceases to exist. For God all things are as they are; nothing changes. How to address HIM and remember Him.it is through HIS name. Naam Literally means the name.His name is Holy and is divine in nature[2].
As the lord’s Name is as pious as the Lord Himself the ‘Shabad’ that is the cause of the ‘Name’ is also as pious as the ‘Shabad’. The name of the Lord can be expressed with the help Of words and hence Shabad/Akhar, hence Shabad/word/akhar should be as pious and immaculate that these are to be treated with great respect. Anything employed to address HIM should be worthy of same respect as the one who is addressed with the help of that which is employed to express the Creator, the Almighty.
[It is as per the above conclusion that I have derived myself and the things fall in line for me I am sharing it with you. It may not be necessary for you to subscribe to the views. However, it should answers some of the questions that bothers, sometimes, the seeker.]
By His Grace we listen to the sound current of the Naad. In the Society of the Saints one can see God deep within his being. God's Name is sweet. All things are contained in the Heart of the One although they appear in so many various colors. The nine treasures are in the Ambrosial Name of God. Within the human body is its place of rest of Naam[3]. The Deepest Samaadhi, and the unstruck sound current of the Naad are there. The wonder and marvel is beyond description and cannot be put into words.
God existed before the creation of the universe. He is formless and nameless. As He is formless the Naam is also formless[4]. The name of God is, therefore, beyond the standard language structure that is created by mankind. The ‘Naam’ meaning the name, is the internal rhythm, the internal sound that a man experiences, the true name of God, and thus the ultimate truth.[5] This jewel is obtained with His blessings and mercy.[6] The seeker/ Sikh has to beg for the same and be in search of this[7]. When one is enjoined to serve the True Guru, He brings out this Jewel and bestows this enlightenment[8]. The Naam is the breath of life.[9] One should worship the Naam which has been compared with the Lord Himself[10]. One who does not forget the Naam, for a moment or even an instant-how rare is such a person in this world.[11] The treatment Of “Naam’ is almost the same as is done in the Bani. As stated above it is a divine and gift and has been called as the greatest of alll the gifts. It is attained in the company of the holy.[12] One who has obtained the Ambrosial Naam, the Name of the Immaculate Lord - his body enjoys the pleasure of spiritual wisdom[13].
· There is no other gift as great as the Name; it has no form or sign.[P.787 line 13]Guru Amar Das]
· The nine treasures are in the Ambrosial Name of God.[age 293-16]
· Within the human body is its place of rest.[293-17,Gauri Sukhmani]
This mind is the king, the hero of cosmic battles. The mind of the Gurmukh becomes fearless through the Naam. Overpowering and subduing the five passions,holding ego in its grip, it confines them to one place. The Gurmukh renounces other songs and tastes. The mind of the Gurmukh is awakened to devotion. Hearing the unstruck music of the sound current, this mind contemplates the Shabad, and accepts it[1].

Various Format Of Naam
Naam not merely The Name of GOD
Naam is not merely the ‘Name of God’ as is commonly believed; it symbolises the Being of God filling all Creation. Naam is also referred to as Shabad in the Dhan Sri Guru Granth Sahib mere patsha jeo. One would have to carefully recognise it while going through Various ‘ bani’s. May be as it is the ‘word’ that originated ‘Naam’, these are treated as same. This may not seem very lucid explanation. But something that is divine should not be stated to be logical or illogical. I shall not deviate from the standard position taken by almost all the commentator. I shall not even further discusss this aspect. May be some scholar may through some light. Some portion of this post are left open as the author cannot write much beyond this.Any addition would be of academic interest and is likely to lead to confusion.

God is not visible .It has no form yet he is pure and is Sat. He cannot be established at all as He is sai bhung, self –existent. He can be known only with the blessings of Guru only and blessed are those who get the blessing. He cannot be established.

· He cannot be established, He cannot be created[2].
ArQ:- auh Akwl purK mwieAw dy prBwv qoN pry hY (ikauNik) auh inrol Awp hI Awp hY, nw auh pYdw kIqw jw skdw hY Aqy nw hI swfw bxwieAw bxdw hY[

In the following one can see as to how Guru Nanak Sahib ji is telling the significance of the word. The Guru's Word is the Sound-current of the Naad; the Guru's Word is the Wisdom of the Vedas; the Guru's Word is all-pervading.

gurmuiK nwdM gurmuiK vydM gurmuiK rihAw smweI[3]

It is an edict that one should enshrine the word of the guru's teachings within your heart, and overpower the five passions. In such a case your life, and your generations, shall be saved, and you shall be honored at the lord's door. Again it is submitted that Naam is God referred to as Sound current. Some of other places where reference to sound current has been made are as follows:


· From the Word, came the SOUND CURRENT of the Naad, speeches and explanations.[p261-13 gaudi]


· By His Grace, you listen to the SOUND CURRENT of the Naad.[p270-12]


To be contd………………………………………………….

Sorry For the mistakes:
There is, as usual, nothing new in this.



· [1] See415-16, Awsw, mÚ 1)

[2] (2-6, jpu, mÚ 1)


[3] (2-8, jpu, mÚ 1)


[1] Adopted from some old Article : Source Unknown

[2] Mool Mantar - SikhiWiki, free Sikh encyclopedia.

[3] See p293-16,17,Sukhmani

[4] The Name has no form or outline; it vibrates with the unstruck SOUND CURRENT; through the Word of the Shabad, the Immaculate Lord is revealed. [351-2]

[5] What exactly is ‘Naam’, was always a mystery to me. Even after searching many sites and looking at the write- ups, I could not find this aspect Of ‘ Naam’ and would leave this for individuals understanding. There are very many articles available that are full of appreciation Of Naam. For this article /post I have assumed as per Gurbani that Name of the Lord is the Lord Himself. I have received something great while studying all the available material that I could read with my old eyes and I am in tears while sharing this with you. May you also be blessed with all that you seek……………….all the best….
http://www.reference.com/browse/wiki/Naam

[6] ijs no ik®pw krih iqin nwm rqnu pwieAw ] (11-16, Awsw, mÚ 4)

[7] hm kIry ikrm siqgur srxweI kir dieAw nwmu prgwis ]1] (10-2, gUjrI, mÚ 4)

[8] siqgur syvY ligAw kiF rqnu dyvY prgwis ] (40-7, isrIrwgu, mÚ 4)

[9] gurmiq nwmu myrw pRwn sKweI hir kIriq hmrI rhrwis ]1] rhwau ] (10-3, gUjrI, mÚ 4)

[10] nwau pUjIAY nwau mMnIAY AKMfu sdw scu soie ]3] (17-7, isrIrwgu, mÚ 1)

[11] ijn iKnu plu nwmu n vIsrY qy jn ivrly sMswir ]1] rhwau ] (21-16, isrIrwgu, mÚ 1)

[12] AMimRq nwmu swDsMig lYn ] (295-13, gauVI suKmnI, mÚ 5)
· I have received the Ambrosial Naam in the Company of the Holy.

[13] AMimRqu nwmu inrMjn pwieAw igAwn kwieAw rs BogM ]1] rhwau ] (360-1, Awsw, mÚ 1)

 

[GuruPyaara]

Cool Ji,

if i am understanding you right(I may be wrong, please CLARIFY IF THIS IS THE CASE) all you telling us
there is no difference in Naam, Akhar, Shabad and all this is God's name(naam) which is realized by Guru.

As a Sikh OUR GURU IS 'GURU GRANTH SAHIB JI', LIVING JOT. (i hope we agree on this!!!!)

CAN YOU GUIDE US HOW TO DO GURU JI'S SEVA, SO THAT WE CAN REACH TO THAT LEVEL THAT GURU JI SHOWERS HIS GRACE ON US MOORS, PLEASE PLEASE PLEASE, you seem like(from your writting), a realized Soul, so guide your brothers and sisters how to do Guru Jis Seva in real sense.

will be greatfull

 

[spnadmin]

HPS ji

You began this very interesting thread with the question,

“is it ok. if one starts chanting 'Rama' instead of 'waheguru' in the light of the translation.”

Citing this line, from Kabeer, which is wholly a part of our Guru ji.

“khu kbIr AKr duie BwiK ] (329-18, gauVI, Bgq kbIr jI)
Says Kabeer, chant the two letters of the Lord's Name - Raa Maa."

I have followed this discussion, and at times have found myself completely lost. The path of the discussion has taken many twists and turns. At the risk of inviting the kindly criticism and sometimes wrath of other members of the forum (I sit in readiness), let me write a few lines regarding your original question.

Too often we think of the poets, saints and gurus as living a life without context. Or only the context we wish to create for them. They were to the contrary humans living in a particular place and time, and they have a context that is historical in nature, and sometimes knowing history helps us a little.

Kabir was born in 1440 (or thereabouts). That makes him a contemporary of Guru Naanak dev ji. He was born in northern India, was probably illegitimate, adopted into a Hindu family, and then given away to a family of Muslim weavers. Legend has it that he was illiterate, and that the only word that he could write was RAMA (RWRW). Probably a genius, his poetry was part of an oral tradition, until it was written down, and hence included in Dhan Dhan Siri Guru Granth Sahib. (I have several references to work on Kabeer which I will share, but the url below is pretty good.)

As Naanak dev ji’s contemporary in time and place, Kabeer had to have been affected by the same scenes of misery, corruption, savagery and supersition that so moved Naanak to undertake his spiritual quest. Kabeer drew from both Hindu and Muslim traditions in his spiritual journey as did Nanaak– which shouldn’t surprise us since both were surrounded by Hindus and Muslims. His dedication to one god and the equality of all humankind in the eyes of God is a Muslim concept. His poetry is however grounded in this proposition:

“...all life is an interplay of two spiritual principles. One is the personal soul (Jivatma) and the other is God (Paramatma). It is Kabir's view that salvation is the process of bringing into union these two divine principles”
(http://www.chandrakantha.com/articles/indian_music/kabir.html).

This union is difficult for me to bring into my own heart and mind and soul with complete understanding, and it is difficult to enact in my daily life. But we do not have to be brain-surgeons to understand what Kabeer is getting at either.

We should not forget that northern India in the 1400’s CE ,and before and after, was a rich center of invigorating intellectual and religious discourse. Ideas were discussed. Took root. Became part of the artistic heritage of the region. In other words, Kabeer had his ears and eyes open, and he turned what he saw and heard and FELT into poetry of great aesthetic appeal. More importantly Kabeer’s poetry is Kabeer’s view of how to live a life infused with God’s grace, and with a moral end in mind.

This is not to say that the ongoing discussion of Naam, Akal, Sat Nam, Waheguru, Ram, and others names of God, and their connection with Shabd and meditation is not important. It is important. My problem is that the discussion has become so abstract that the fundamental reason why Kabeer is included in Siri Guru Granth Sahib ji is lost.

My instinct is to engineer backward from Guru Pyaraa’s statement, “As a Sikh OUR GURU IS 'GURU GRANTH SAHIB JI', LIVING JOT”.

How does Guru dev ji teach us to intermingle jivatma and paramatma in its pages?

Or as asked by Guru Pyaraa ji, CAN YOU GUIDE US HOW TO DO GURU JI'S SEVA, SO THAT WE CAN REACH TO THAT LEVEL THAT GURU JI SHOWERS HIS GRACE ON US MOORS,

Anyone may chant RAMA and encounter the divine presence by doing so, as most of us are free to chant anything we want. However, it is not OK to chant anything we want if we are thinking beyond the intellectual discourse on God’s name and trying to get a grip on our spiritual and moral identities within the framework of Guru dev ji.

I humbly await correction of my views.

 

[hps]

Respected aad ji,

I have gone through your post as above and have compiled the following questions that you have asked or hinted at.
The following is extracted from original post.

“is it ok. if one starts chanting 'Rama' instead of 'waheguru' in the light of the translation.”
Citing this line, from Kabeer, which is wholly a part of our Guru ji.

“khu kbIr AKr duie BwiK ] (329-18, gauVI, Bgq kbIr jI)
Says Kabeer, chant the two letters of the Lord's Name - Raa Maa."

Your Basic Questions arising out of your Post would be as follows.


1.
“It is important. My problem is that the discussion has become so abstract that the fundamental reason why Kabeer is included in Siri Guru Granth Sahib ji is lost. “


1a.
However, it is not OK to chant anything we want if we are thinking beyond the intellectual discourse on God’s name and trying to get a grip on our spiritual and moral identities within the framework of Guru dev ji“


2.
How does Guru dev ji teach us to intermingle jivatma and paramatma in its pages?

2a.
“...all life is an interplay of two spiritual principles. One is the personal soul (Jivatma) and the other is God (Paramatma). It is Kabir's view that salvation is the process of bringing into union these two divine principles”

[2 ans 2a would be the same in meaning]
Answers as per my understanding


1.
I am grateful for sharing the info about Kabir Sahib ji, that I shall look into when I have the luxury Of time. I have never stated that I want to know the logic of the poetry/verses of Kabir Sahib ji being included in SGGS ji. I accept this as part of our Living Guru. As stated by GuruPyara ji. I do not have the moral right even to peep into this kind of moral questioning to someone in public and in open. And To whom am I questioning , “To the Almighty AS HIS Bani is of divine in nature and was included by the Nanaks who literally composed the SGGS ji. For the mutual benefit I am putting down a page that suggests the basic philosophy and contents of SGGS ji. My basic question is simple ‘will it be ok if I start remembering to the Name of ‘Rama’ instead of ‘wahe guru’/Vahguru. It is solved by the first answer. I am satisfied. I would never dream Of asking the logic of anything that is contained in SGGS.

A BRIEF INTRODUCTION, by Kulbir S. Thind, MD

What is Sri Guru Granth Sahib?

It is a religious scripture, a compilation of spiritual/mystical hymns with a common philosophy but written by different spiritual masters, prominent saints (Bhagats) and some others spiritual poets from the Indian subcontinent. The different authors who's writing are included in the scripture lived between the twelfth to the seventeenth century and belonged to different faiths and classes/strata of society. This scripture is also called Adi Granth (Adi means original & Granth means scripture) to differentiate it from another Scripture written by the tenth Sikh Guru.

What is unique about Sri Guru Granth Sahib?

This is the latest of the principal religious scriptures from the Indian subcontinent and this is the only known scripture that contains the original writings from the masters of a major faith know as Sikhism. The compilation of the original scripture was completed by the fifth Sikh Guru, Arjan Dev in 1604. Probably the most unique feature of this scripture is that it contains a universal message of spiritual living for the whole human race.

A brief history of compilation of Sri Guru Granth Sahib

The founder of Sikhism, Guru Nanak (Guru means a teacher, a spiritual guide) who lived between 1469 to 1539 was a mystic from the early age. He traveled far and wide during his adult life, not only in India but also in various other Asian countries and those of Arabia, over a period of about thirty years. Thus he not only studied and interacted with the Indian culture in its minute form but many other cultures as well. At that time Indian society was mostly ruled by Muslim rulers and it mostly practiced various forms of Hinduism and Islam. However, there were very few spiritualists among the Hindus or Muslims and the society was inflicted with numerous social ills. Guru Nanak had the vision of a true spiritual life that he then preached through the mystical hymns that he wrote and sang. The Sikh Gurus that followed Guru Nanak also preached the same philosophy and many of them wrote mystical hymns of their own. The fifth Sikh Guru, Arjan Dev complied Sri Guru Granth Sahib at Amritsar (North West of India), the spiritual center that he created. Besides the hymns that he wrote himself, he collected the hymns of the first four Sikh Gurus and a number of other saints/spiritualists with similar philosophy and thus compiled the Adi Granth. The volume was written by Bhai Gurdas under the direction of Guru Arjan Dev. Guru Arjan gave the volume to a follower Bhai Bano for binding. The later took it for binding to Lahore and on the way prepared a copy of the original volume. That first copy of the original is known as Bhai Bano's copy. Guru Arjan Dev installed the original Holy Book in 1604 at the Sikh temple (Harmandir Sahib) that he had got constructed at Amritsar. A famous Sikh follower by the name Baba Buddha was appointed as the first Granthi or keeper of the scripture. After the Martyrdom of Guru Arjan Dev in the hands of King Jahangir, Guru Hargobind became the sixth Sikh Guru in 1606. Subsequently Bhai Dhirmal, son of Guru Hargobind got hold of the scripture and refused to give it to the Guru. In 1706, the tenth Sikh Guru, Gobind Singh, when staying at Damdama Sahib (North West India) recompiled Sri Guru Granth Sahib with the help of a close associate Bhai Mani Singh by adding hymns of the ninth Sikh Guru, the father of Guru Gobind Singh, and gave direction to his followers to consider the scripture as the eternal Guru. Thus the scripture is called Sri Guru Granth Sahib (Guru means teacher or guide, Granth means a holy book, whereas Sri & Sahib are respectful adjectives).

Who's hymns are included in Sri Guru Granth Sahib?

The scripture contains compositions of 6 Sikh Gurus (the first five Gurus and the ninth Guru), seventeen saints/Bhagats (Kabir, Farid, Namdev, Ravidas, Beni, Trilochan, Jaidev, Sundar, Parmanand, Sadna, Ramanand, Dhanna, Pipa, Sain, Soorday, Bhikhan, Mardana); poets Balwand & Sata and eleven Bhattas or poets of the Sikh Gurus (Mathra, Jalap, Harbans, Talya, Salya, Bhal, Kulh Sahar, Nal, Kirat, Gayand, Sadrang).
Guru Granth Sahib contains 5894 hymns. 974 hymns are written by the first Guru, 62 by the second Guru, 907 by the third, 679 by the fourth, 2218 by the fifth, and 115 by the ninth Guru. 541 hymns are by sait/Bhagat Kabir. The remaining 381 hymns are by others saints/Bhagats and poets listed above.

Composition (internal structure) of Sri Guru Granth Sahib?

The scripture in its customary form has 1430 pages. The allocation of pages is like this: 1. Japji 1-8. 2. Musical hymns 8-1351. 3. Salok Sahskriti 1352-1359. 4. Gatha 1359-1361. 5. Funhe l36l-1362. 6. Chaubole 1363-1364. 7. Saloks of Kabir and Farid 1364-1384. 8. Swa-ee-ay (poetry of parise) of the Gurus by the Bhattas 1384-1408. 9. Saloks of the Gurus 1409-1428. 10. Rag Mala, the index of musical measures 1429-1430.
Most of the hymns in Sri Guru granth Sahib are classified according to musical forms called Rags. Under each Rag, the hymns are further arranged in the following order :1. Chaupadas, hymns of four verses. 2. Ashtapadas, hymns of eight verses. 3. Long poems. 4. Chhants, Verses of six lines. 5. Short poems. 6. Vars, consisting of two or more Saloks and a Pauri. 7. Poems of Bhagats in the same order.

The hymns are further classified according to the musical clef (Ghar) in which each is to be sung. Although according to the index of Rags in Ragmala, the total number of Rags and Raginis is 84, but only 31 have been used in Sri Guru Granth Sahib. So the Granth is arranged firstly according to the Rag, secondly, according to the nature or meter of the poem, thirdly by authorship, and fourthly the clef.

What kind of philosophy do the hymns in Sri Guru Granth Sahib reveal?

Sri Guru Granth Sahib is a treasure of divine knowledge, mysticism and a guide to a spiritual living for anyone who ventures to find instruction from it and live by it. The hymns help us with unwavering belief in God. A description of God is given in the very opening sentence of Guru Granth Sahib, which is called Mool-Mantar (basic creed). and is a Preamble of the first section called Japji: There is One God, He is the Eternal Truth, the Creator, Without Fear, Hate or Enmity, All-Pervading & Everlasting Divine Spirit, Self-Existent, and He is realized by Guru's Grace.
We are guided to live a family life and make a truthful living and share the earning with the less fortunate.
Lord's praise and meditation upon God's name is emphasized as a way to spirituality. According to the hymns 'spirituality' means love for God and his creation, humility/sweetness, empathy/compassion for others, a feeling of brotherhood with all mankind, contentment, forgiveness, devotion to selfless service of others, sharing resources with those in need, truthful & honest living, to be thankful of Gods gifts (that will count many if we attempt), doing one's best, staying on the right spiritual path and leaving the result to Him and accepting of His will.
Hymns tell us that following human attributes take us away from the path of spirituality: Anger, arrogance, self-righteousness, hate/animosity, bigotry, apathy/unconcern for others, being punitive, greed, attachment with worldly goods or beings, lust and falsehood/corruption.
Hymns give us a direction not to treat women as inferior and to shed barriers that divide human race, such as racism & cast system.
[source: http://www.gurbanifiles.org/intro.html]

1a.
Regarding this question to the name that one should chant, It is believed that we should chant ‘Naam’, that, as per the above post, is gifted and graced upon us by the Almighty. WE may get this gift when we are spiritually at a plane that is higher than our present level where our mind prevails and keeps the soul almost in dormant stage so far as the spritual attainment is concerned. It is fine for me that I meditate upon any name unless it is contrary to any scripture the reference Of which I do not possess and I need not also now. God can be remembered by any Name. ‘Ek OngKar’ would be having some link with ‘Om’ or ‘Aum.’

SGGS ji has some reference to ‘whaeguru’ at some places.LIke wise there wouldbe reference to Mool mantra as well in Dhan SGGS Ji.

isrI gurU swihbu sB aUpir mn bc k®Mm syvIAY scw ]5](1402-11, sveIey mhly cauQy ky, gXMd)
The Supreme Guru is the Lord and Master over all; so serve the True Guru, in thought, word and deed. ||5||
vwihgurU vwihgurU vwihgurU vwih jIau ] (1402-11, sveIey mhly cauQy ky, gXMd)

There may be other references as well. I was forced to look/search into SGGS ji after a post came up showing the name Of waheguru.

2.
Entire Bani of Dhan SGGS ji is based upon the liberation and merger of the Soul with the Almighty that has been called as Parmatama. I am jus giving one ‘tuk’ that I could locate immediately. It is again reproduced for mutual benefit.

ijqu imilAY prm giq pweIAY ] (71-19, isrIrwgu, mÚ 1)
Meeting Him, the supreme status is obtained.

I am not very knowledgable myself and am looking around to know my faith more closely the way you are doing.
2a
It is almost similar to the above [i.e at Sl.2 ]


Hope I have answered all the queries. My knowledge is very limited and I am almost like a kid learning ‘abc’.
[Kindly correct me if I am wrong. WE should help each other in learning, incidentally I have my question answered . It is a individual experience only, a matter of subjectivity]

Thx and Regards.

hps

 

[GuruPyaara]

aad002 ji, thanks.

hps ji, the thread and your explanation- very confusing.

i want to repeat my question to Cool Ji- WHAT DO YOU SUGGEST : HOW WE SHOULD DO GURU JI(GURU GRANTH SAHIB JI) SEVA, SO THAT WE CAN BECOME WORTHY OF GOD/GURU'S GRACE?

thanks in advance

 

[spnadmin]

Dear Guru Pyaara ji,

It was actually a moment of happiness when I got up this morning, poured myself a cup of coffee, logged on and saw you had responded. Even greater happiness that you repeated your question. BECAUSE THERE IS NO SUCH THING AS A SPIRITUAL PATH WITHOUT A MORAL PATH, and that is what I got from your statement. (Once we have established who the God is that we open our souls to, then what happens next, and how do we revere this God? What is our seva in this relationship? My understanding)

Do we chant for the sake of chanting? If that is what we do, it doesn't matter what we chant. Or is there another purpose?

A couple of other thoughts. As a convert-- and others who have found Siki in another way may disagree-- among the most powerful experience on first encounter with Naanak, and all other gurus, sants and mystics found in Guru Dev ji, is meeting them as they were, astonishing individuals whose lived their faith. Incredible, over-powering, rendering me at times unable to speak, able only to focus on their lesson.

So when a discussion ignores how much these remarkable individuals are speaking to their own felt experience of God, something is lost. There is more than "shabd" as a given. Now up for endless abstract discourse-- much like the notion of "The Holy Ghost" in Christianity. Of course Kabeer chanted rwmw. That was his life, his understanding, his image. Guru dev ji was heard only in the voice of Naanak at that time. But Kabeer and Nanaak were singing the same song.

What was that song?

hps ji

Thanks for your reference on Kabeer. What I liked better was the idea that we are both kids learning our abc's.

Thank you for your answer as well.

 

[hps]

Some of the places where the term 'Naam' has appeared in SGGS JI are as follows, the meaning of these are given and are self explanatory.


AKrI nwmu AKrI swlwh ] (4-7, jpu, mÚ 1)
From the Word, comes the Naam; from the Word, comes Your Praise.

ijnI nwmu iDAwieAw gey mskiq Gwil ] (8-12, sloku)
Those who have meditated on the Naam, the Name of the Lord, and departed after having worked by the sweat of their brows

hm kIry ikrm siqgur srxweI kir dieAw nwmu prgwis ]1] (10-2, gUjrI, mÚ 4)
I am a mere insect, a worm. O True Guru, I seek Your Sanctuary. Please be merciful, and bless me with the Light of the Naam, the Name of the Lord. ||1||

gurmiq nwmu myrw pRwn sKweI hir kIriq hmrI rhrwis ]1] rhwau ] (10-3, gUjrI, mÚ 4)
Through the Guru's Teachings, the Naam is my breath of life. The Kirtan of the Lord's Praise is my life's occupation. ||1||Pause||


Dnu DMnu sqsMgiq ijqu hir rsu pwieAw imil jn nwnk nwmu prgwis ]4]4] (10-8, gUjrI, mÚ 4)
Blessed, blessed is the Sat Sangat, the True Congregation, where the Lord's Essence is obtained. Meeting with His humble servant, O Nanak, the Light of the Naam shines forth. ||4||4||


ijs no ik®pw krih iqin nwm rqnu pwieAw ] (11-16, Awsw, mÚ 4)
Those who are blessed with Your Mercy obtain the Jewel of the Naam, the Name of the Lord.

imlu swDsMgiq Bju kyvl nwm ]1] (12-7, Awsw, mÚ 5)
Join the Saadh Sangat, the Company of the Holy; vibrate and meditate on the Jewel of the Naam. ||1||


hps

 

[simpy]

Respected Saadh Sangat Ji,

the word Sangat means-company, fellowship, association

And the Saadh Sangat for a Sikh is-

Sangat where Bani is read, contemplated, and sung in form of Kirtan.
In Guru Ji's presence. And Guru Ji is present where ever Bani is............ And Bani is EVERYWHERE.

GURU JI IS EVERYTHING FOR US- DIVINE LIGHT, NIRANKAAR, SAADH, SANT, MAHATMA, FRIEND, SIDH, MAATA, PITAA, BHAIN, BHAI, CHANAN, and what not. SIKH DE ANDAR BAHAR EVERYWHERE.

SO hps ji solved that part of the riddle. ENDLESS THANKYOU JI

SO LET US DO COMPANY, FELLOWSHIP and ASSOCIATION OF SHABAD GURU- DHAN DHAN SIRI GURU GRANTH SAHIB JI- let us read Bani, sing Bani, contemplate Bani, follow Bani- LIVE THE TRUTH............forever


humbly asking for everybody's forgiveness

 

[luv4u]

"Dear friends/respondents

The following line appears in SGGS.

khu kbIr AKr duie BwiK ] (329-18, gauVI, Bgq kbIr jI)
Says Kabeer, chant the two letters of the Lord's Name - Raa Maa.

The English Translation appears to be slightly different than what appears on the face.Should one take the 'Naam' as 'Rama'.? To me the line , as tanslated, seems to be skewed.Is it a correct translation by some learned author and further is it ok. if one starts chanting 'Rama' instead of 'waheguru' in the light of the translation.

Would be ever grateful for the clarification.Kindly correct me in my inference as well.
Regards
hps "
===========================================
I have quoted the primary question of the querist that seems to be lost in the war of words.I feel that the English translation is the culprit and nothing else.If one carefully reads into the Punjabi lines of the Bani ,there is no reference to the alphabets Ra..Ma as is done in the English Translation.

It is a defective piece of Translation.
Some elder /senior member may like to look into.

 

[lovely_silky]

If someone take some pain and read the whole page-329 Gauri Kabir ji, instead of moving this question wandering around from post to post and thread to thread. This is the 33rd, read all the ones before it as well.

It is so obvious why the translation says so.

gauVI kbIr jI ]
Awpy pwvku Awpy pvnw ]
jwrY Ksmu q rwKY kvnw ]1]
rwm jpq qnu jir kI n jwie ]
rwm nwm icqu rihAw smwie ]1] rhwau ]
kw ko jrY kwih hoie hwin ]
nt vt KylY swirgpwin ]2]
khu kbIr AKr duie BwiK ]
hoiegw Ksmu q lyiegw rwiK ]3]


May be you will say the same for me that I am poking my nose in your matter, but seems to be the two of you have the same question and not bothering to read what is written before this line in Guru Granth Sahib Ji :crazy: .

May be that is the reason nobody replied to it :}: :shifty:

I saw the question too, didn't respond as your friend hps doesnt seem like reading what others say, he only wants to read what he wants to.

I know this is not going to be enough for you either as you seem like the most egoistic(the way both of your posts are showing about you)one, i just answered it for the sake of answering it, may be somebody else is also reading :hmm:

 

[luv4u]

Hi Silky ji,
Thanks for nice comments.
But still youir post also does not show that there are two separate semi-words
Ra ..Ma...in Gurmukhi Bani.
Rest assured I know Gurmukhi.

 

[spnadmin]

Lovely silky ji

You know, you made me think!

 

[simpy]

Respected aad0002 ji and Lovely_silky ji,

When we read Gauri Kabir Ji chaupada 34, it makes even more clear that Kabir ji is preaching about 'RAM' -MEANING 'God's Name'.

and in Gurmukhi 'RAM is made of two akhar-Rara and Mamma(r , m ) joined together with kanna to give sound AA. so the word Ram is made of two letters(akhar).

Also there is an idiom in Gurmukhi- do akhar.
like we say- je do akhar aanday hon to pataa hovey. (can know only if have learned a little)....

so me neech understands that which ever is the reason there (for Kabir Ji) to use this as an idiom (a little) or otherwise (Ra + m),Dhan Dhan Kabir Ji is telling us altogether- Rab da naam le bande(recite God's Name) , ohi rakhan wala hai(He is the only saviour).

humbly asking for everybody's forgiveness for being nosy.

 

[luv4u]

Yes Surinder Ji,

Tusi bilkul theak kahiya hey.- Aithey Ram da matbl hega Rab - nan key- Maryada purshotam Ram ji. Wah...Wah..Wah. Tussi pehley kithey segay.

 

[spnadmin]

Surinder ji

You are allowed to comment on anything you want -- I think.
Anyway, yes, "raam" is one of the names of God. It didn't seem that there was a big division of opinion on this particular point.

With great affection

 

[simpy]

Respected aad0002 ji,

thanks for the affectionate response. yes, you are right. Dhan Dhan Kabir ji uses Hari, Raam, Khasam, Ramyaa, Purkhotam, Raja Raam, Sarangpaan...... and many more as God's Name

no chances of any division on this point anyways
Bani written by Kabir Ji is so sweet



humbly asking for everybody's forgiveness

 

[luv4u]

Following is a beautiful link For simran.Kindly listen and enjoy.

http://www.sikhwomen.com/health/Spirituality/naam/simran4.htm