SGGS - Qualities Of Seeker

[Taranjeet singh]

I shall be posting the qualities that a seeker should develop as per SGGS ji. The following are the qualities as per pages 1-8.

The next post would cover the qualities as per the further/next pages.With His blessings I shall try to post these regularly.I would request that these posts should be left open for editing for some time so that the serialization may be done on weekly basis.

Pages1-8

To obey His Command

1. Obey the Hukam of His Command, and walk in the Way of His Will. [Page-1]

Contemplation

2. What words can we speak to evoke His Love?In the Amrit Vaylaa, the ambrosial hours before dawn, chant the True Name, and contemplate His Glorious Greatness. [Page-2]

Sing His/Naam Praises

3. Sing, and listen, and let your mind be filled with love. [Page-2]

3a.One who is blessed to sing the Praises of the Lord,O Nanak, is the king of kings. [Page-5]

3c. Speak of Him continually, and remain absorbed in His Love. [Page-5]

Have Faith in Him

4. Only one who has faith comes to know such a state of mind. [Page-3]


Love of Naam

5. But when the intellect is stained and polluted by sin,it can only be cleansed by the Love of the Name. [Page-4]

Self Cleansing

6.Listening and believing with love and humility in your mind,cleanse yourself with the Name, at the sacred shrine deep within. [Page-4]

Inculcating Virtues

7. All virtues are Yours, Lord, I have none at all. Without virtue, there is no devotional worship. [Page- 4]

Contentment
8. Make contentment your ear-rings, humility your begging bowl, and meditation the ashes you apply to your body. [Page-6]

Humility

9. Make contentment your ear-rings, humility your begging bowl, and meditation the ashes you apply to your body. [Page-6]

Meditation

10. Make contentment your ear-rings, humility your begging bowl, and meditation the ashes you apply to your body. [Page-6]

Remembrance Of Death

11. Let the remembrance of death be the patched coat you wear, let the purity of virginity be your way in the world, and let faith in the Lord be your walking stick. [Page-6]

Brotherhood of mankind

12. See the brotherhood of all mankind as the highest order of Yogis; conquer your own mind, and conquer the world. [Page-6]

Conquer your Mind

13. See the brotherhood of all mankind as the highest order of Yogis; conquer your own mind, and conquer the world. [Page-6]

Spiritual Wisdom

14. Let spiritual wisdom be your food, and compassion your attendant. [Page-6]
14a.Let self-control be the furnace, and patience the goldsmith.
Let understanding be the anvil, and spiritual wisdom the tools. [Page-8]

Compassion

15. Let spiritual wisdom be your food, and compassion your attendant. [Page-6]
15a.Let understanding be the anvil, and spiritual wisdom the tools. [Page-8]

Self Control

16. Let self-control be the furnace, and patience the goldsmith.
Let understanding be the anvil, and spiritual wisdom the tools. [Page-8]

Patience

17. Let self-control be the furnace, and patience the goldsmith.
Let understanding be the anvil, and spiritual wisdom the tools. [Page-8]

Understanding

18. Let self-control be the furnace, and patience the goldsmith.
Let understanding be the anvil, and spiritual wisdom the tools. [Page-8]

Fear of God

19. With the Fear of God as the bellows, fan the flames of tapa, the body's inner heat. [Page-8]

Love For Lord

20. In the crucible of love, melt the Nectar of the Name,and mint the True Coin of the Shabad, the Word of God. [Page-8]


May kindly advise for better presentation to avoid overlapping etc. The numbering shall be done next-saturday.

To be edited.....
Up to So Dar ~ That Door. Raag Aasaa, First Mehl

 

[Taranjeet singh]

Do not Forget HIM
Those who forget their Lord and Master are vile and despicable. [page 10]
Have Faith in HIM
The servants of the Lord have the greatest good fortune; they have faith in the Lord, and a longing for the Lord. [Page 10]

Be in Satsang
Obtaining the Name of the Lord, Har, Har, they are satisfied; joining the Sangat, the Blessed Congregation, their virtues shine forth. [Page-10]

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.[Page-10]

Upto Raag Gujri Mehl-5

 

[Taranjeet singh]

1. Join the Sat Sangat/Saadh Sangat


· [/FONT]my Dear Lord of souls, one who joins the Sat Sangat, the True Congregation, is saved. [Page-10]

2. Remember/Serve/Meditate on HIM
· [/FONT]Those who meditate on You, Lord, those who meditate on You-those humble beings dwell in peace in this world. [Page-11]

• They are liberated, they are liberated-those who meditate on the Lord. For them, the noose of death is cut away. [Page-11]
• Those who serve, those who serve my Dear Lord, are absorbed into the Being of the Lord, Har, Har. [page-11]
• Blessed are they, blessed are they, who meditate on their Dear Lord. Servant Nanak is a sacrifice to them. [Page-11]

3. Earn His Devotion

• Devotion to You, devotion to You, is a treasure overflowing, infinite and beyond measure. {Page-11]
• Your devotees, Your devotees praise You, Dear Lord, in many and various and countless ways. [Page-11]
• For You, many, for You, so very many perform worship services, O Dear Infinite Lord; they practice disciplined meditation and chant endlessly.[Page-11]
• For You, many, for You, so very many read the various Simritees and Shaastras. They perform rituals and religious rites.
  Those devotees, those devotees are sublime, O servant Nanak, who are pleasing to my Dear Lord God. [Page-11]
• They alone understand, whom You inspire to understand; they continually chant and repeat the Lord's Praises. {page-11]
• Those who serve You find peace. They are intuitively absorbed into the Lord's Name. ||3|| [page-11]

 

[Taranjeet singh]

After analyzing the Qualities we come across the following qualities besides other. These are:

• To obey His Command
  Contemplation
  Sing His/Naam Praises
  Have Faith in Him
  Love of Naam
  Self Cleansing
  Inculcating Virtues
  Contentment
  Humility
  Meditation
  Remembrance Of Death
  Brotherhood of mankind
  Conquer your Mind
  Spiritual Wisdom
  Compassion
  Self Control
  Patience
  Understanding
  Fear of God
  Love For Lord

• Do not Forget HIM
  Have Faith in HIM
  Be in Satsang

1. Join the Sat Sangat/Saadh Sangat
   Remember/Serve/Meditate on HIM
   Earn His Devotion

Let us Look at the very first quality that is extracted from bani.


1. To obey His Command
One come across this in the First Paudi of jap ji sahib.


Kiv Sachiara Hoyeate Kiv Kure Tutte Paal.
Hukum Rajai Chalna Nanak Likhya Naal.


A Sikh or person of God should live and accept the command of God easily and without too much emotional distress. Live in contentment and in Chardikala (positive attitude)

SGGS Page 209 Shabad 657Sabad-1​

"Renounce the intellectual cleverness of your mind, O humble servants of the Lord; understanding the Hukam of His Command, peace is found. ​

Whatever God does, accept that with pleasure; in comfort and in suffering, meditate on Him. (1)"​

SGGS Page 253 Shabad 792Sabad-2​

"Shalok: ​

He wanders around in the four quarters and in the ten directions, according to the dictates of his karma. Pleasure and pain, liberation and reincarnation, O Nanak, come according to one's pre-ordained destiny. (1)"​

Sabad-1


This Shabad is by Guru Arjan Dev Ji in Raag Gauree on Pannaa 209

gauVI mhlw 5 ]
gourree mehalaa 5 ||
Gauree, Fifth Mehla:

pwrbRhm pUrn prmysur mn qw kI Et ghIjY ry ]
paarabreham pooran paramaesur man thaa kee outt geheejai rae ||
He is the Supreme Lord God, the Perfect Transcendent Lord; O my mind, hold tight to the Support of the One

ijin Dwry bRhmMf KMf hir qw ko nwmu jpIjY ry ]1] rhwau ]
jin dhhaarae brehama(n)dd kha(n)dd har thaa ko naam japeejai rae ||1|| rehaao ||
who established the solar systems and galaxies. Chant the Name of that Lord. ||1||Pause||

mn kI miq iqAwghu hir jn hukmu bUiJ suKu pweIAY ry ]
man kee math thiaagahu har jan hukam boojh sukh paaeeai rae ||
Renounce the intellectual cleverness of your mind, O humble servants of the Lord; understanding the Hukam of His Command, peace is found.

jo pRBu krY soeI Bl mwnhu suiK duiK EhI iDAweIAY ry ]1]
jo prabh karai soee bhal maanahu sukh dhukh ouhee dhhiaaeeai rae ||1||
Whatever God does, accept that with pleasure; in comfort and in suffering, meditate on Him. ||1||

koit piqq auDwry iKn mih krqy bwr n lwgY ry ]
kott pathith oudhhaarae khin mehi karathae baar n laagai rae ||
The Creator emancipates millions of sinners in an instant, without a moment's delay.

dIn drd duK BMjn suAwmI ijsu BwvY iqsih invwjY ry ]2]
dheen dharadh dhukh bha(n)jan suaamee jis bhaavai thisehi nivaajai rae ||2||
The Lord, the Destroyer of the pain and sorrow of the poor, blesses those with whom He is pleased. ||2||

sB ko mwq ipqw pRiqpwlk jIA pRwn suK swgru ry ]
sabh ko maath pithaa prathipaalak jeea praan sukh saagar rae ||
He is Mother and Father, the Cherisher of all; He is the Breath of life of all beings, the Ocean of peace.

dyNdy qoit nwhI iqsu krqy pUir rihE rqnwgru ry ]3]
dhae(n)adhae thott naahee this karathae poor rehiou rathanaagar rae ||3||
While giving so generously, the Creator does not diminish at all. The Source of jewels, He is All-pervading. ||3||

jwicku jwcY nwmu qyrw suAwmI Gt Gt AMqir soeI ry ]
jaachik jaachai naam thaeraa suaamee ghatt ghatt a(n)thar soee rae ||
The beggar begs for Your Name, O Lord and Master; God is contained deep within the nucleus of each and every heart.

nwnku dwsu qw kI srxweI jw qy ibRQw n koeI ry ]4]16]137]
naanak dhaas thaa kee saranaaee jaa thae brithhaa n koee rae ||4||16||137||
Slave Nanak has entered His Sanctuary; no one returns from Him empty-handed. ||4||16||137||



Sabad-2
This Shabad is by Guru Arjan Dev Ji in Raag Gauree on Pannaa 253

sloku ]
salok ||
Salok:

kuMt cwir dh idis BRmy krm ikriq kI ryK ]
ku(n)tt chaar dheh dhis bhramae karam kirath kee raekh ||
He wanders around in the four quarters and in the ten directions, according to the dictates of his karma.

sUK dUK mukiq join nwnk iliKE lyK ]1]
sookh dhookh mukath jon naanak likhiou laekh ||1||
Pleasure and pain, liberation and reincarnation, O Nanak, come according to one's pre-ordained destiny. ||1||

​

 

[max314]

There is an error in translation/interpretation here.

The part about 'obeying His will' is all wrong. It's not about 'obeying'. It's about 'accepting'. You see, we cannot escape His will. It is inescapable. It is absolute. Thus peace can only be found in accepting it.

Consider: You try to put a piece of food in your mouth. But it falls on the floor. It was the last piece and you were really looking forward to it. But - to remain peaceful - one must accept this as the will of the universe/God/whatever. That is, you must accept God's 'hukkam'.

Simple.

Do not overcomplicate it.

 

[Admin]

:welcome: Back Max314! So nice to see you around after a big break.

:happysingh:

 

[max314]

It's an absolute pleasure - many thanks for your warm welcome

I apologise for my extended absence, but I needed time to figure out the answer to the Big Question. I'll give you a hint - it's in Gurbani :}{}{}: I also needed time to understand my own mind. I didn't think I had any right to keep banging on about others until I knew how my own mind worked. And I'll give you a hint - it's in Gurbani :}{}{}:

Of course, I read around the subject. I didn't restrict my reading just to Gurbani. Like any kind of study, it sometimes helps to read about the same concept(s) from different sources. Which is what I did.

I also wondered if it was worth me coming back, but then I realised that the thing I had 'figured out' only made sense if it was shared with others. And unless you're willing to share it, you're not really living your enlightenment. Because it belongs to no-one. And it belongs to everyone.

So that's my excuse for why I was away. And it's the reason I'm back.

I expect to tread on plenty of toes, but that's okay. The truth has a tendency to be painful as long as you fight it. But once you accept it, you realise it is the only path to true bliss.

 

[Taranjeet singh]

There is an error in translation/interpretation here.

The part about 'obeying His will' is all wrong. It's not about 'obeying'. It's about 'accepting'. You see, we cannot escape His will. It is inescapable. It is absolute. Thus peace can only be found in accepting it.

Consider: You try to put a piece of food in your mouth. But it falls on the floor. It was the last piece and you were really looking forward to it. But - to remain peaceful - one must accept this as the will of the universe/God/whatever. That is, you must accept God's 'hukkam'.

Simple.

Do not overcomplicate it.

Your user name ‘max’ is quite interesting. It keeps me close to my profession. We have a company In India by this name that deals with Insurance products and other financial products like securitization.

Anyways, Very many thanks for your input in the form of Hukum and will. It was very helpful. You have clarified the concept of HIS Hukum with the help of the concept of HIS will. WE are not discussing HIs 'will' but are discussing His Hukum and that is only to be obeyed.

Though I do not agree with my friend that everything is wrong. The translation has been taken from the most neutral site i.e. srigranth.org and the substance for presentation from sikhiwiki. None the less it has been a use ful contribution. I was discussing only the ‘Hukum’, the divine Hukum. The Bhana or HIS will was not the part of discussion. However, since it has been touched it would be appropriate to discuss both of them to the extent that the context pf the present thread requires at this point of time. With this limitation I begin that I have understood of the two terms.

A very important concept of ‘Hukum’ has been touched in the above post and before proceeding ahead it would be necessary to state few words about this. Needless to state that ‘Hukum’ and ‘Will’ are two words that are treated as synonyms .These may be. But there is subtle difference between the two. The ‘Will’ shall be discussed at appropriate place when the turn of the same is assigned during the writing of the post. However, it is to press upon that there are two distinct terms and may have some convergence so far as the meaning is concerned. But ‘will’ is a different concept and is generally reflected by the meaning of a Punjabi word i.e. ‘Bhana’. Hukum is Divine order and Bhana is Will, of course, divine. The cause is the divine will and it finds expression through the Divine Hukum.
HUKAM, in ordinary parlance, would mean command or order. It is an Arabic word. It is a divine order and a divine law and writ that is meant for regulating the entire universe. It is fairly important concepts of Sikhism. The word occurs in Pudi-1 and 2 and Its importance in Sikh theology is indicated by its occurrence at the very beginning of the SGGS ji, in paudi-1 of the Jap ji Sahib.
·So how can you become truthful? And how can the veil of illusion be torn away?
·Nanak, it is written that you shall obey the Hukam of His Command, and walk in the Way of His Will. ||1||
The Guru sahib points at a question as to how one can become sachiara and seek enlightenment. In the very next line we find an answer .States Guru Nanak ji: Obey the Hukum of HIS command meaning submit to the Hukum and walk in its way.
In Paudi-2, Guru ji tells the nature of the Command. The salient features are as follows:
·Though Hukum all everything exists in the forms. And HIS Hukum is beyond description.
·All life came into existence through Hukum, and by hukam some gets distinction and
·Some arc exalted by the hukam, some are not .Some must suffer while others find joy.
·Some receive by the hukam blessing, Others are incarnated time to time
·All come within the hukam, none beyond its authority.
hukmY AMdir sBu ko bwhir hukm n koie ] (1-9, jpu, mÚ 1)
The last line of the above paudi is important though.

nwnk hukmY jy buJY q haumY khY n koie ]2] (1-10, jpu, mÚ 1)
Those who understand the Hukum casts away the Ego. We must keep in mind the several important hypothesis that can be derived from the above paudi in regard to the Hukum.
As Akal Purakh is beyond human comprehension, so should be HIS Hukum, All are subject to Hukam and are under the authority of Hukum. By understanding Hukum only man can come out of ego that is stated to be a disease in bani i.e.’ haumein’.It has been stated to be the cause of out alienation from the Akaal.
In the next paudi there is a reference to the eternal law
[hukmI hukmu clwey rwhu ] (2-2, jpu, mÚ 1)
[The Commander, by His Command, leads us to walk on the Path]

By Thy hukam Thou didst create all forms.
hukmI sgl kry Awkwr ] (150-15, mwJ, mÚ 1)
The Lord, by the Hukam of His Command, has created the entire creation.

Assessing or guessing the Hukum is not a physical exercise it has a spiritual dimension in itself. If one has to know the Hukum one is required to follow the path of spirituality. It would resemble the path used for the realization of holy ‘sabda’. Extending the principle we can say that after decoding the Hukum thru. meditation and simran one overcomes ‘ haumai’ and finds the cherished reward.
The Hukum is realized through the Guru. When one follows the Guru's Teachings, then he realizes the Hukam of God's Command. [904-11] Those who obey the Hukam of the Lord's Command, are the perfect persons in the world.[512-11]

swcy gur qy hukmu pCwnu ]2] (414-8, Awsw, mÚ 1)
Through the True Guru, the Command of the Lord's Will is realized. ||2||
Nutshell
In nutshell, Hukum is the Divine law and ‘will’ is the cause of the Hukum. The divine ‘will’ is expressed through the Divine Hukum. This is ratified by the line: The Hukam of Your Command is the pleasure of Your Will, Lord. To say anything else is far beyond anyone's reach.[17-1 sriraag] and Further the Hukam of His Command cannot be erased; whatever He has written, shall go with the mortal.[1091-7] The Hukum has the sanction of HIS will ,the Bhana. Hukum is an expression of the will only. Hukum is the medium through which the ‘will’ is reflected. It may be compared with the promulgation of the ordinary laws and statutes in civil society these days. The various laws and enactments that we see around us are to regulate our physical life are nothing but the intent of the legislature or senate as one may like to call. The law is the expression of the will of the legislature/senate. I think the same principle is applicable here except of the fact that in the case of Divine the same entity is responsible for the will and the law.
I do agree that translators/interprtors do take liberty of using the term ‘will’ in place of ‘Hukum’ that appears in Bani. Still, I think that they have done a marvelous job. They have brought Bani closer to many by putting in the English translations.


Bhul chuk Mauf

 

[max314]

Many thanks for your contribution, twinkle.

The presumed 'neutrality' of the source is not the issue. Nor is the effoty of the translators in question. But neither of these things exempts the nature of the translation from being right or wrong. And as committed as the translators are, they often miss the poetry of the Guru Granth Sahib, which tends to make for clunky translations that often fail to communicate the exact message of Gurbani.

Furthermore, those passages you kindly quoted still fit perfectly if the interpretation of 'Hukkam' is the one I espoused in the post above. The idea that nothing occurs outside God's 'Hukkam' means that everything that is happening is as it is meant to happen. And everything that has yet to happen will happen in precisely that way. That's why it says, "Those who understands the Hukkam casts away the ego." Because those who understand the Hukkam realise that they have no power over it, and thus dissolve their individual ego to be at peace with the way of things. Hence, "All come within Hukkam, and none beyond its authority."

This is not the Abrahamic conception of following a certain set of rules and obeying God's command. Rather, it's a much more holistic conception that posits that struggling against 'Hukkam' is futile - all is as it is meant to be.

Gurbani also says, "Not even a single leaf can move unless God wills it."

This is the same concept re-iterated in a different way.

 

[Tejwant Singh]

Twinkle & Max.

Guru fateh.

Please allow me to add my 2 cent worth.

SGGS, our only Guru is filled with the verses that show us how to breed goodness within, hence to get rid of the negative forces that surround us, albeit in the cosmic nature or in the nature of another person.

Hukum, Will, Bhana have the same message using different scenarios. Our visionary Gurus used different words and different ways to explain the same i.e. to shed Me-ism and embrace One-ism in order to be harmonious with the self ( Sehaj).

It is the same method we as parents use at times to convince our young kids when they are too stubborn to get the message. We want the message to be understood and accepted and practiced upon. SGGS teaches us great parenting skills but first we have to accept the parenting skills of the SGGS for ourselves.

Tejwant Singh

 

[max314]

Many thanks for your post, respected Tejwant ji.

I agree that Gurbani espouses certain techniques for shedding 'Me-ism' and embracing 'One-ism' (very well put by the way - I enjoy those terms very much! ), as many religions have done over the years. Indeed, this is how we get different 'religions'. It is simply their techniques differ.

These enlightened men have all tried their best to find the ideal way to guide people. And then, of course, there are those who try to guide themselves, often relying on multiple sources to do so. It is different for everyone - no two peoples' journeys are ever exactly the same

 

[BhagatSingh]

Max314 ji, welcome back!
A few questions after I read your first post.

you Hukam defined as "all is as it is meant to be"

What does it mean to accept His hukam?
How does accepting the hukam, affect our mind?
(You did say it gives peace to the mind but I want to take a step back to understand what is there that provides this peace.)

 

[max314]

You are very kind, Bhagat ji :yes:

And yes, I'd be honoured to answer your questions.

1. - "What does it mean to accept His hukam?"
Very simply, it means to accept what is. Like the piece of food that fell on the floor. Or the hamster you had to give back to class after a Summer break you'd spent bonding with it. Or a loved one who dies. Whether the event is large or small, all things - including all of your 'decisions' - are part of His hukam. Nothing and no-one can escape it. The reason for this is that 'ek onkar' means 'all is one'. Like a glass of water, no one drop of water can be distinguished from the whole. And if you stir the top of the glass, it will affect the movement of particles at the bottom of the glass. Because it is all connected.

That - according to gurbani - is the nature of the universe. And we are those indistinguishable drops of water, moving as the mass of water moves.

Peace merely comes in accepting this fact.


2. - "How does accepting the Hukam affect our mind?"
Because it dissolves ego. Again, something that is mentioned in gurbani in relation to hukam.

To use Tejwant's terminology, as long as a person resists 'One-ism' and clings to 'Me-ism' (i.e. as long as you insist on hanging on to your identity as a drop of water instead of accepting the fact that you are one with the whole glass) you will be in a state of suffering. As long as you are investing in the image and the idea of your own 'self', you remain susceptible to the 'Five Thieves' of pride, greed, attachment, lust and anger. Therefore, it is only by dissolving the ego that we rid ourselves of these weights. By realising that the image of our 'self' is a false one, and that the only entity that exists is the ONE entity - 'ek onkar'. And thus accepting the way of the universe (in other words, accepting your fate or destiny) is the only true way of finding peace.

This is why prayer/meditation is so important. It reminds us of this fact and brings us back to that sate of mind. Kirtan aids in this, since music is such a great facilitator of emotion - it can make one angry or sad, but it can also make one joyous and balanced, and kirtan generally tends to focus on the latter.

This is the affect that accepting hukam has on the mind.


I hope that makes some kind of sense

 

[Taranjeet singh]

2.Understanding Naam

It is important to understand the Naam as the Guru Sahibs have tried to explain it in the Granth sahib.The Naam is the pivot and the entire bani is around this central point. No other wealth is as great as the Naam. As per the Granth sahib, It is bestowed only by the True Lord and through the Perfect Word of the Shabad and it abides in the mind. Every sikh wants to understand it and tries to have full appreciation of it as the journey begins and ends at Naam. However, there appears to be no uniformity in approach in the matter of interpretation of Naam. To some it imports a meaning that may not be in consonance with the meaning that is assigned by another. However, it is for sure that Naam is to be realized by the aspirant. It should be an experience in itself and should be unique to the individual aspirant. It is as if the Naam is not a constant and cannot be told. Had it been the case the Guru sahibs would have told this for the benefit of the seekers so that the absorption into Naam is simplified. As this has not been done by Guru sahibs it makes one speculate that this has either to be understood by everyone of us or it has to be realized by each one of us by individual endeavor. In any case it has to be the individual’s journey. It has great significance and importance as it has been stated that”That person, within whose heart the Lord's Name does not well up - may that person burst and die. Kabir says that Whoever sings or listens to the Lord's Name with conscious awareness, without a doubt, in the end, he obtains the highest status.He further advises to accumulate the wealth of the Lord's Name; that wealth does not go anywhere because without the Naam, the mortal is a leper, blinded by emotional attachment. With the very limited knowledge that I have about Bani I shall state that I have in mind. There are many doubts and the sangat may kindly feel free to clarify these or even criticize. It shall be welcome.
In simplest term Naam is the name of the Lord.


It is after grasping the meaning of Naam that one can engage in praising the Naam. In fact, the Granth is full of the sabad that eulogizes the Naam and the God. Naam at many places, seems to be as potent as the God himself. In fact the Godhead in Sikhism shall be incomplete without the mention of the Naam. Extending this to its logical conclusion the Naam is at the beginning of the Godhead of Sikhism and its philosophy as Naam is stated to be the God as the seeker who succeeds is merged into the Naam. To the same effect we have another line that states it very clearly: When the Guru showers His Grace upon us, He blesses us with the Naam; through the Naam, we merge in the Naam. In this Dark Age of Kali Yuga, only the Naam, the Name of the Lord, shall be of any real use to us. Says Nanak: meditating on the Naam, the Name of the Lord, your affairs shall be resolved.

In Jap ji sahib the Guru clearly states that one should be in Praises of the Naam, the Name of the Lord; write over and over again that He has no end or limitation.With the body of saffron, and the tongue a jewel, and the breath of the body pure fragrant incense;with the face anointed at the sixty-eight holy places of pilgrimage, and the heart illuminated with wisdom -with that wisdom, chant the Praises of the True Name, the Treasure of Excellence. The Ambrosial Naam, the Name of the Lord, is eternally pure. However, at places it becomes clear that Naam may not be the Name that can be expressed in the alphabets but it may be some form of philosophy that requires understanding. One such line is: Whoever obtains the Sublime Essence of the Naam becomes immortal. Immortatility may refer to the merger of the being in Naam and that his subsequent cycle of Birth and rebirths is over and he gets permanently established in the state of bliss.
The Naam stated in the Granth carries itself no significant philosophy that may be unique to Sikhism. The creation of the expanse was through the one word as is stated in japu ji sahib. He created the vast expanse of the Universe with One Word.

It is not clear from this line [Kita Pasao eko kavao] of jap Ji sahib if that is the case. The querist does not find an answer to this question easily as he has to read the entire Granth to find out the magical attributes of the Naam before arriving at some meaningful conclusion. The created universe is the manifestation of HIS Name. There is no place without Naam. Thus Naam is every where, it permeates every place. Naam has all the attributes of the Super being and hence Naam and the Lord can be used as synonyms for the limited purpose of this article. If we refer to the Line of ‘Kita pasao eko kavao’ it would appear that the entire expanse was created by one word and that one word is, theoretically speaking, the only word that we know of to have been stated by the Lord. However, no confirmation is obtained in the text that states clearly that ‘that one word’ is the Naam i.e. it sustains the entire creation. That one word has divinity also as it created the whole expanse. Can that one word be the Naam of the Lord or the Naam that we understand? That ‘one word’ is the link between the absolute and the relative form of the God i.e. the ‘Sargun’ and ‘Nirgun’ Format of the lord. This query is also not answered in the vicinity of the text as quoted above. We do not know of any other word that has relationship with the Divine Himself. This is the word that is apparent. But we also do not know this word. But can this word be known unless it is told by the Great Master Himself. That one word carries around it so much of fire and creative potency that it cannot be probably written or translated in the limited alphabets that we are aware of. This word has all the attributes to qualify for naam except for the fact that there is no confirmation in the Bani or the Granth sahib.

The Naam is stated to be the True Wealth. Since Naam is within each one of us it has to be in some form of the presence of divinity. It is stated further that :The Gurmukh knows the Divine Light, while the foolish self-willed manmukh gropes around in the darkness. One who sees that Light within each and every heart understands the Essence of the Guru's Teachings. Those who understand are Gurmukh. They meet and merge with the True One. They become the Radiant Manifestation of the Excellence of the True One and says Nanak: they are contented with the Naam, the Name of the Lord. They offer their bodies and souls to God.

It is true that anyone who has the Naam would be contended with it as there is nothing more that a seeker desires so that he is with Him and final merger takes place. It is also well known that His speech cannot be appreciated by us and it is through Guru Shabad that we come to know of His speech. Entire bani is thus his speech.

Praising the Naam

By praising the Naam, one becomes pleasing to the True One. With each and every breath, the devotees should remember the Naam. Those on whom He showers Mercy can only Chant the Naam, the Name of the Lord, with the tongues.

The nine treasures and the miraculous spiritual powers come by contemplating the Immaculate Naam, the Name of the Lord. Says Nanak:’ praise the Naam, the Name of the Lord; this is your service to the Lord, the Truest of the True.’; praise the Naam, the Name of the Lord; as Gurmukh and one shall be emancipated.

Note: These are author's views and need not reflect any established philosophy of sikhism.

Bhul Chuk Mauf ..to be contd.

 

[Taranjeet singh]

2.1 Is Naam Constant or Unchangeable

As per the Line of SGGS ‘Remembering the Naam, the Name of the Lord, the fruit of liberation is obtained. The other few Tuks that appear in the Granth sahib states that in this age, the Naam, the Name of the Lord, is glory and without the Name no one can attain the glory. The treasures of the Naam are within. Naam can be realized through the guidance of the Guru. It carries with itself magical qualities.

Guru Sahibs had attained the Naam. Granth states this very clearly.

I wonder very much as to why they did not share with us. I speculate that the naam, stated to be the name of Lord, probably, cannot be written in words or even expressed in language. Had it been so Guru Sahibs must have told us about the same. It is for this reason that each one of us is required to find out this magical word on which we have to meditate. ‘Waheguru’ is the name of the Lord and it is also as per ‘Gurumantar’ and not as per the Granth sahib i.e. the ‘sabad guru’.

Till we attain the naam we have to practice it and may be one day we are blessed with it. Hence the entity Naam is not a constant and is a variable. It may vary from seeker to seeker or may not vary but definitely has to be realized by each and every individual. Till one does not attain the naam, if it is attainable,one has to be satisfied with Gurumantar. It is not fixed like Rama or Krishna for Hindus.

Is it so?

 

[vsgrewal48895]

OBLIGATIONS OF A SIKH TO THE GURU​

ABSTRACT​

A Sikh is one who follows the teachings of Sabd Guru in thought, word, deed, and spirit as a way of life. He/she needs to delibrate, with contemplation, and reflection on the teachings willingly, and truth fully with rigorous honesty. Equality of all human beings is one of the cardinal principle of Sikh Faith.

ਜੋ ਅੰਤਰਿ ਸੋਬਾਹਰਿ ਦੇਖਹੁ ਅਵਰੁ ਨ ਦੂਜਾ ਕੋਈ ਜੀਉ ॥ ਗੁਰਮੁਖਿਏਕ ਦ੍ਰਿਸਟਿ ਕਰਿ ਦੇਖਹੁ ਘਟਿ ਘਟਿ ਜੋਤਿ ਸਮੋਈ ਜੀਉ ॥
Jo Antar So Baahar Daykhhu Avar Na Doojaa Ko-ee Jee-o, Gurmukh Ayk Darisat Kar Daykhhu Ghat Ghat Jot Samo-ee Jee-o.


Akal Purkh is within - see It outside as well; there is no other than The Creator. As Guru willed,
look upon all with the single eye of equality as Divine Light is contained in each and every heart. -----Guru Nanak, Raag Sorath, AGGS, Page, 599-2


Cordially,

Virinder

Please find the full article at this link
http://www.sikhphilosophy.net/spiritual-articles/28870-re-sggs-qualities-of-seeker.html

 

[Taranjeet singh]

2.2Attributes and Magical Qualities of Naam

The Granth Sahib describes the magical qualiies of naam. Some of these are given below.The list is not exhaustive but is only indicative.

1.Without the Naam, all occupations are useless,[240-5]


2.They do not age, they do not die and fall into hell, if they meditate on the Naam, the Name of the Lord.[438-15]


3.Without the Naam, the Name of the Lord, the thoughtless fools wander in doubt, and are ruined.[439-10]


4.Donations to charity, meditation and penance - above all of them is the Naam.[401-2]


5.Celibacy, chastity, self-discipline and the practice of truthfulness are obtained from the Perfect Guru, by meditating on the Naam, the Name of the Lord.[129-10]


6.Associating with the Naam, listening to it with the ears, one is saved.[284-13]


7.It has many attributes and qualities but has no clear definition. Those who have meditated on the Naam, the Name of the Lord, and departed after having worked by the sweat of their brows and their faces are radiant in the Court of the Lord, and many are saved along with them. [8-12]


8.No one can overthrow those who have been established by the True Guru. The Treasure of the Naam, the Name of the Lord, is within them, and through the Naam, they are radiant and famous. They worship the Naam, and they believe in the Naam. The True One is forever Intact and Unbroken.[17-17,Sriraag]


9.The magical attributes of Naam are stated in Japuji Sahib that by mere Listening and believing with love and humility in cleanse the mind. [4-15]


10.The Naam abides deep within the minds of the Gurmukhs, who are cleansed of all their filth.[121-3]


11.The Gurmukhs meditate on the Naam; they eradicate selfishness and conceit from within.[28-11]


12.The Gurmukhs shed their ego; attuned to the Naam.[29-11]


13.Those who are attached to the Naam are saved and through the Shabad, their ego is banished.[33-14]


14.Meditating on the Naam with a pure mind, the Door of Liberation is found.[33-18]


15.Night and day, remain attuned to the Naam, and the pain of corruption shall be dispelled from within. [35-12]


16.But with a polluted mind, devotional service cannot be performed, and the Naam, the Name of the Lord, cannot be obtained.[39-9]


17.The filth of many incarnations is washed away, and the Immaculate Naam is implanted within.[40-10]


18.Nanak, without the Naam, the Name of the Lord, no one is liberated.[161-1]



19.Bani states that the entire universe and the nature is the manifestation of Naam. The Naam has not been defined in the entire Granth. Claryfying the fate of those who do not remember the naam Guru states that the fate of such people would not be very good in the next life. Those who forget the Naam-what will happen when they go to the Court of the Lord? [17-19]



20.A seeker is asked to remember the Naam till he lives. The blinds who have forgotten the Naam remain in utter darkness.



21.Their comings and goings in reincarnation do not end; through death and rebirth, they are stated to be wasting away.[19-3]


22.Those who have forgotten the Naam, the Name of the Lord, are attached to affairs of duality. Attached to duality, they putrefy and die; they are filled with the fire of desire within.[19-10]


23.As stated above Naam purifies the body and mind.[Japu Ji Sahib]


24.That body is said to be pure, in which the Name abides.[19-16]


25.The Gurmukh praises the Naam, and the fire of egotism is extinguished.[20-1]


26.Day and night, continually serve the Lord God; the True Guru has ‘given’ the Naam.[20-11]


27.Here there is a presumption that Naam has been given to the seeker and he has to serve the True Guru. Much is left for the imagination and calculation on the part of seeker. Is the true Guru the Lord/Creator Himself or the Guru of Sikhs i.e ‘Sabad Guru’? Is Naam to be realized or understood leaves another form of confusion but the entire thing should become clear after the entire reading of the Granth sahib. If Naam is given by the True Guru ,what shall be the fate of the Naam that is stated to be within us.?


28.However, there is admonition that one should never forget the Naam, the Name of the Lord.[21-16]


29.Those who have the Naam within, become steady and stable, forever and ever .[26-19]


30.The words of those who are lovingly attuned to the Naam are true forever.[28-5]


31.Nanak, through the Naam, greatness is obtained; through the Word of the Guru's Shabad, He is realized. ||8||5||22||[68-3]


32.Nanak lives by meditating, meditating on the Naam. His stubborn doubt and fear have departed.[108-19]


33.In the Ambrosial Nectar of the Naam, you shall abide in lasting peace.[222-18]


34.Hearing the Naam, pain and sorrow are removed.[256-6]


35.The Naam is the panacea, the remedy to cure all ills.[274-18]



36.One who has obtained the Ambrosial Naam, the Name of the Immaculate Lord - his body enjoys the pleasure of spiritual wisdom.[360-1]


37.I have taken the medicine of the Name of the Lord.I have found peace, and the seat of pain has been removed.[378-12]


38.Meditating on the Naam, the Name of the Lord, with intuitive ease and poise, spiritual wisdom is revealed.[429-1]


39.The One Name abides in his heart, and he conquers his ego and duality.[429-18]


Most of the quotes given above presume that the seeker has already been blessed with Naam.


twinkle ji - There is a lot of merit in seeing all the different ways that Naam is understood. However you must abide by forum rules. Please see my next post. Thank you, Naryanjot Kaur



Gsinkl

 

[spnadmin]

twinkle ji

With all due respect to you. You are making a valiant effort in your seva to gather together the many aspects of Naam in one thread. I have this concern. SPN strongly discourages the posting of 1 line of a shabad out of the context of the entire shabad, and absent any personal vichaar of the shabad in its entirety.

The post above is basically a collection of single lines from many places in Sri Guru Granth Sahib. Is it your plan to exhaust the complete body of references to Naam in this thread before you have completed what you set out to accomplish.

If so I must ask you to reconsider. Please post a complete shabad in Gurmukhi and English each time you wish to note a reference to Naam, and then provide us with a synopsis of your understanding of the shabad. You can discuss each shabad as a separate post in the thread. Make sure to include the Ang of the shabad.

I will check tomorrow. Thanks, Narayanjot Kaur.

 

[Taranjeet singh]

Ang no.4

ਅਸੰਖ ਨਾਵ ਅਸੰਖ ਥਾਵ ॥
असंख नाव असंख थाव ॥
Asaʼnkẖ nāv asaʼnkẖ thāv.
Countless names, countless places.
ਅਗੰਮ ਅਗੰਮ ਅਸੰਖ ਲੋਅ ॥
अगम अगम असंख लोअ ॥
Agamm agamm asaʼnkẖ lo▫a.
Inaccessible, unapproachable, countless celestial realms.
ਅਸੰਖ ਕਹਹਿ ਸਿਰਿ ਭਾਰੁ ਹੋਇ ॥
असंख कहहि सिरि भारु होइ ॥
Asaʼnkẖ kėhahi sir bẖār ho▫e.
Even to call them countless is to carry the weight on your head.
ਅਖਰੀ ਨਾਮੁ ਅਖਰੀ ਸਾਲਾਹ ॥
अखरी नामु अखरी सालाह ॥
Akẖrī nām akẖrī sālāh.
From the Word, comes the Naam; from the Word, comes Your Praise.
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.
ਅਖਰੀ ਲਿਖਣੁ ਬੋਲਣੁ ਬਾਣਿ ॥
अखरी लिखणु बोलणु बाणि ॥
Akẖrī likẖaṇ bolaṇ bāṇ.
From the Word, come the written and spoken words and hymns.
ਅਖਰਾ ਸਿਰਿ ਸੰਜੋਗੁ ਵਖਾਣਿ ॥
अखरा सिरि संजोगु वखाणि ॥
Akẖrā sir sanjog vakẖāṇ.
From the Word, comes destiny, written on one's forehead.
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.
ਜਿਵ ਫੁਰਮਾਏ ਤਿਵ ਤਿਵ ਪਾਹਿ ॥
जिव फुरमाए तिव तिव पाहि ॥
Jiv furmā▫e ṯiv ṯiv pāhi.
As He ordains, so do we receive.
ਜੇਤਾ ਕੀਤਾ ਤੇਤਾ ਨਾਉ ॥
जेता कीता तेता नाउ ॥
Jeṯā kīṯā ṯeṯā nā▫o.
The created universe is the manifestation of Your Name.
ਵਿਣੁ ਨਾਵੈ ਨਾਹੀ ਕੋ ਥਾਉ ॥
विणु नावै नाही को थाउ ॥
viṇ nāvai nāhī ko thā▫o.
Without Your Name, there is no place at all.
ਕੁਦਰਤਿ ਕਵਣ ਕਹਾ ਵੀਚਾਰੁ ॥
कुदरति कवण कहा वीचारु ॥
Kuḏraṯ kavaṇ kahā vīcẖār.
How can I describe Your Creative Power?
ਵਾਰਿਆ ਨ ਜਾਵਾ ਏਕ ਵਾਰ ॥
वारिआ न जावा एक वार ॥
vāri▫ā na jāvā ek vār.
I cannot even once be a sacrifice to You.
ਜੋ ਤੁਧੁ ਭਾਵੈ ਸਾਈ ਭਲੀ ਕਾਰ ॥
जो तुधु भावै साई भली कार ॥
Jo ṯuḏẖ bẖāvai sā▫ī bẖalī kār.
Whatever pleases You is the only good done,
ਤੂ ਸਦਾ ਸਲਾਮਤਿ ਨਿਰੰਕਾਰ ॥੧੯॥
तू सदा सलामति निरंकार ॥१९॥
Ŧū saḏā salāmaṯ nirankār. ||19||
You, Eternal and Formless One. ||19||




Giving the significance of the word, Guru states that the words are also gifted to us by the Almighty as it is through the words that we can express Naam and can make effort to attain it if it is so destined. Further it is through the words that we appreciate you and your creation and attributes. It can be stated here that the entire granth sahib that eulogizes the God/Naam is in words. It is through the words that one can attain the spiritual wisdom and one can praise HIM through sabads and spoken words. Even our destiny can be expressed through the words. It is stated that we all have our destiny inscribed on our foreheads. We receive only that He gives. Our all efforts are pointless if something is not destined for us.There is no one who can inscribe destiny on HIM. He is all potent.

One of the important lines in the sabad states clearly that the entire creation is the manifestation of HIS name and that is all pervasive. There is no place without HIS Name. It is impossible to describe the creative potency as we cannot think of it and nothing happens without "Your" order and only that act is stated to be good that pleases "You."



-
Reference Line: The creation is manifestation of his Name and that his name is all pervasive.

 

[spnadmin]

One of the important lines in the sabad states clearly that the entire creation is the manifestation of HIS name and that is all pervasive. There is no place without HIS Name. It is impossible to describe the creative potency as we cannot think of it and nothing happens without your order and only that act is stated to be good that pleases you.

This is really beautiful....Thanks so much for the inspiration.