# Shabad, Naam, Amrit, Hukam, Guru - Are They Synonyms?



## Ishna (Dec 29, 2013)

I was reading T. Singh Ji's article _The Guru: Meaning and Business of the Guru _(available here), when I came upon this paragraph:

As discussed in detail in Part 1 of this Reflection, whenever there is a mention of Guru or Satguru in the Gurbani, it points only towards the non-dual Divine Principle (_Shabad, Hukam, _ਸਚ ਦਾ ਗਿਆਨ, etc.). Therefore, the _Gurmat's_ Guru or Satguru or Divine Teacher is situated in the True Home within (Heart). Hence the Gurbani's Satguru neither takes birth nor dies; for he does not have material mother and father. As the _Shabad_ is the Expression of the Satguru, hidden in the _Shabad_ is the mystery and the Essence of this Illuminating Factor. Thus the Satguru, _Raam_, _Gobind_, _Gopaal_,_ Sahib_, _Sajjan,_ _Sant_, _Saadh_, _Shabad, Naam, Bani, Hukam_, _Amrit_ (Immortality), Blissful Realm, Truth, Nij Ghar, and so on, are in essence one and the same. ​Do you think Satguru, Naam, Shabad, Hukam, etc. are essentially interchangable words when reading Gurbani, or are they distinct concepts?

I always thought they were distinct concepts: Shabad was the Guru's message, the Naam was what you realise by understanding the Shabad, Hukam is the way life goes or the natural laws (I'm not good at expressing this yet).

I look forward to the sangat's thoughts.  Many thanks.


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## Gyani Jarnail Singh (Dec 29, 2013)

I agree with T Singh...different words for the same meaning...and essence.
Milk-Yoghurt-Lassee-Sour cream-cheese-paneer-different words for the Same Original stuff...we have Milk..and from that we" realise "yoghurt ??...cream..ghee..butter..sour cream..lassee..milkshake..etc etc etc..all have to have MILK...maybe too simplistic a comparison but essentially T SINGH is bulls eye...SIKHS waste too much time splitting hairs...KABEER Has said this so beautifully..he says..the SAINTS drink the MILK+Cream...the World drinks the BUTTER-MILK !!..or worse..just WATER strained OUT from making Cheese/paneer ??


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## Kanwaljit.Singh (Dec 29, 2013)

Guru is the guide
Hukam is the guidance
Shabad is the medium
Naam is the pukar (call)
Amrit is the quality of anyone who accepts Hukam


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## spnadmin (Dec 29, 2013)

Kanwaljit Singh said:


> Guru is the guide
> Hukam is the guidance
> Shabad is the medium
> Naam is the pukar (call)
> Amrit is the quality of anyone who accepts Hukam



I do appreciate such a bold reply. Even though I do not agree with your description of "amrit," your reply loosens up the grey cells for a lively discussion. In my understanding, all emanate from the oankaar, but everything cannot be the same as everything else. As in "interchangeable words." Otherwise we have a muddle.

p/s How are things going? School and family. You had a lot on your plate this past year.


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## Kanwaljit.Singh (Dec 29, 2013)

> Even though I do not agree with your description of "amrit,"



Yes it is hard to explain Amrit, is it the gift from Guru, the jal of sarovar, freedom from death or definition of the Creation?


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## Ishna (Dec 30, 2013)

It is the sweetness of being which the Sikh is blessed with by Naam simran.


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## Dalvinder Singh Grewal (Dec 31, 2013)

Kanwaljit Singh said:


> Guru is the guide
> Hukam is the guidance
> Shabad is the medium
> Naam is the pukar (call)
> Amrit is the quality of anyone who accepts Hukam



In general we take meaning of _Sabd _as sound (_awaz)_, word (_akhar_), talk (_kalam_), name (_Ism_), essence (_zameer_), spoken word (_bachan_), exposition (_wazahat_), clarity (_sarahat)_, expression (_izhar_), speech (_taqrir)_, etc. From grammatical point of view, _Sabd_ means a word, hymn or rendering. From linguistic point, _Sabd_ is a composition of sounds. The sound means depicting a thing or a naad (tune). The Vedas tell us that "_naad_" brought into being fourteen _bhavans_ or regions of the universe. In the _Quran,_ it is mentioned that "k_alma_" created fourteen _tabaqs_ or divisions. St. John, in his Gospel, has written that "Word" is the root cause of the creation.

In _Mahan Kosh_Bhai Kahn Singh Nabha gives the meaning of _Sabd _as 1. Tune; Sound; Sabd (_Dhun(i); Awaz; Sur_) 2.Word; stanza; discussion 3. Knower of the God. (_Brahm Gyata_) 4. Teachings of the master (_Gurupdesh_) 5. The God, the Creator (_Brahm, Kartaar_) 6. Religion (_Dharm; Mazhab_) 7. Message (_Paigham; Suneha_) 8. Stanza (The stanzas of various saints) 9.The working life (_karmic jeevan_) 10. Meaning or purpose of the word (_Vachya arth; sabd da maksad_).*[1]*

Etymologically _Sabd _is made of two word-sounds: ‘S’ and ‘_bd_’. S or ‘_svai_’ means self, (‘_hau’+‘mai’_ also combined to be spoken as ‘_haumai_’) and ‘_bd_’ means to kill, finish or end. _Sabd_ thus means ‘to kill, finish or end _haumai_’.

Guru Nanak has explained: “eradicating of _haumai_ with _Sabd_ in _Sidh Gosht.”*[2]*_ He says: “In egotism, the world was formed; forgetting the _Naam_, it suffers and dies. One who becomes _Gurmukh_ contemplates the essence of spiritual wisdom through the _Sabd_ and he burns away his egotism.”_*[3] *_Eradicating egotism and individualism from within, and erasing duality, the mortal becomes one with God *[4]*. Without the _Sabd_, the essence does not come and the thirst of egotism does not depart.*[5]* The _Guru's Sabd_ abides within the mind, and egotism is eliminated from within.*[6]*

_Haumai_ is the one which detaches the being from God. _Haumai_ is the darkness which does not allow the being to see the God, the true light and put up effort to be one with Him. It does not allow the being to meditate on the God. _Guru_ removes this darkness of _haumai_ with _Sabd_. _Sabd _thus depicts the removal of _haumai_, the darkness; it thus becomes _Guru_; _gu+ru_, the remover of darkness. It depicts the God, the giver of light; the light that is God. _Sabd _thus is personified as God, _Guru_ and a being. _Sabd _has been so described in Indian literature. In English it is ‘word’ and in Latin it is ‘_logos_’. However in Sikhism, it has very deeper spiritual connotation as compared to other religious scriptures. _Sabd_ in _Sri Guru Granth Sahib_ has the connotations as God, _Hukum _(Order) of the God received by _Sat(i)gur_, _Guru Mantar,_ _Gurbani etc _*[7]*.


The Holy Granth describes ‘the _Sabd_’ implicitly. Before the creation, _sabd_ (as God) existed in its latent form and as such had no name. In this state, It was something completely established in Itself and was thus known as _Asabd _(sound-less), _Anaam_ (nameless), _Alakh_ (non-understandable), _Agam _(inconceivable), _Akah(i)_ (unutterable) and _Akath_ (indescribable). When it came into manifestation, It was called "_Sabd_" or "_naam_". _Sabd_ when hidden was _anaam_; when in manifestation it became _Naam_.

The unwritten or sound _sabd_ or Name is of two types: Firstly we have the attributive names of the Supreme Reality, such as, _Hari, Govind, Ram, Haq, Rahim,_ etc. Secondly, the names brought to the world out of empirical studies, observation of nature, or experience of great prophets, such as, the Name "_Om_" in the Upanishads, ‘_Ahura Mazda_’ in the _Zend Avastha_ or _Tao_ of Lao Tzu. _Wahiguru, Sat(i)nam and Onkar _are immensely evocative and highly esteemed in the Sikh scriptures.

Whatever is spoken or heard, written or read is _Sabd_. It reveals the real nature of things and explains the hidden reality or mystery thereof. The _Sabd_ is the revelation by God and the True guidance for a being to perform. The word of God is a lighted lamp in the darkness of ignorance which helps in self realization. It is in this context that the scriptures of various religions have the clear references to the basic common factor, the Divine Light as the only means for creation and maintenance of the universe and the regeneration of mankind.
Purpose of _sabd_ is to reach a state where thought is absent. Its scope lies in not allowing yourself to be moved by any form of allurement. Its nature is stillness and its activating agent is wisdom.*[8]*

_Sabd_ has been the cause of attention in various religions in various word forms. Almost all the religions have accepted _Sabd_ as pertaining to God in one form of other. _Sabd_ is considered as God Himself, _Sabd_ as written word, _Sabd_ as Name of God (_Naam_), _Sabd_ as Sound, _Sabd_ as _Guru_, etc. in all the religious scriptures, "_Sabd"_ is stated to be the root instrument of creation, development and the regeneration of the universe.

According to the doctrine of _Logos_, as propounded by Philo Judaes, a Jew, who lived in Alexandria in the first-half of first century B.C. and first-half of first century A.D., the Word is the creative, actively expressed and revelatory thought and Will of God which is at once distinguished and identified with Him. It is the immanent Rational Principle in the universe, and it is the active principle in all divine and esoteric knowledge. The _Logos_ is the Reality of all realities underlying the whole universe. It is the First Substance from which everything has its origin.

_Gurbani_ has used _Sabd _as written as well as unwritten in the form of sound. _Sri Guru Granth Sahib_ is the written Word while recitation of God’s Name is sound word. In the sound form it is taken to mean dhun, naad, bani etc.

From the theological point of view; _Sri Guru Granth Sahib_ relates _Sabd_ to ‘The God’ ‘Order of God’, ‘Guru’, ‘Religion’, ‘God’s word given by _Guru’_ and ‘_gurbani_’. From the above the implications of word are given below:


Everything from beginning to end exists in _Sabd_. The physical elements, the subtle and ethereal powers and vibrations, the causal seeds and essences, one and all are from _Sabd _and nothing but _Sabd_ personified. We live and have our very being in_ Sabd_ and ultimately dissolve into _Sabd. _All the scriptures of the world tell us that _Sabd_ is above the material and efficient cause and All-Controlling Power of the Universe. He is all in all Himself and revels in His creation by supporting it by _Sabd_. *[9]* In speaking, in seeing and in words, one must remain immersed in the _Sabd. _*[10]*


*Guru*
Etymologically the word _Guru _is composed of two terms-_gu_- means darkness and _ru_- meaning Light. The word _Guru_ thus means from darkness to light or from ignorance to enlightenment. The term '_Guru_' in Sikhism is not used for a teacher or a guide or an expert or even a human body but as a spiritual guide who enlightens the mind toward the God and guide one to be in union with the God.

*Meanings*- 1. Sweet forms of sugar (_Gud, Siahkand_) 2. to put up effort, to kill, to damage, to raise (_yatan karna; udam karna; maarna; nuksaan karna; ubharna; ucha karna_) 3. Originated from ‘_gri’_ root meaning to gulp and teach; _Guru _is the one who eats ignorance and explains the knowledge of the matter to the learner. (_Guru sabd gri dhatoo ton bania hai. Is de do arth han; niglna te samjhauna. Jo agyan nun kha janda hai ate Sikh nun tatt gyan samjhaunda hai uh guru hai_) (Mahan Kosh). *[11]*

*Sabd-Guru*

_Sabd-Guru_ has a special connotation is Sikhism._ Sabd_ is considered as _Guru_ in _Sri Guru Granth Sahib, Sabd_ and _Guru _are interconnected. The word is _Guru_; the _Guru _is the word; the word contains all nectars *[12]*_. _The _Sabd_ is the _Guru_, to carry one across the terrifying world-ocean. *[13]* Darkness is removed from the body by the light of lamp _of Guru’s Sabd_. _Sabd_ is the _Guru_ and _Peer_; the serious guide with depth of knowledge; this is why the entire universe is madly seeking the _Sabd. _*[14]*

*Guru *is the one who gives *gyan*through_ *sabd* _and enlightens the true disciple, a *Gurmukh* removing darkness of ignorance and *salvaging* through *Naam*_. _When the_ sabd _is itself considered as _Guru, _the repertoire of _gyan_, the enlightening and salvaging process starts with the _Sabd Guru._

*Sabd Guru Gyan Naam Naad (Anhad) Enlightenment Salvation Gurmukh*

*Guru Granth Sahib*_ *as Sabd-Guru*_

In the Sikh context Sabd Guru refers to the sacred compositions of the Gurus and the holy saints and sufis incorporated in the Scriptures _Sri Guru Granth Sahib. _*[15]* Guru Gobind Singh anointed _Sabd-Guru_ as the ever living _guru_ of the Sikhs. Passing of _Guruship _to _Sabd Guru_ rather than to a Guru in living body form was not just a sudden thought by Guru Gobind Singh. All the _Gurus_ themselves advocated _Sabd _as Guru and emulated it so. They considered that the _sabd_ is the real guide, the _guru_ and not the body which is merely an instrument to deliver word. A scripture too is an instrument of delivering the word, hence is equally important. The essence is that the _sabd_ alone is guru and not its bodily forms. The follower of the _guru_ has to follow the _sabd_ and not the body activity or form. One has to have faith in the word and follow it up truly if one wants to get enlightened. These facts are available in _Guru Granth Sahib_ and the other contemporary records.

All the _Gurus_ considered _sabd_ as the supreme path provider and the true spiritual guide. Guru Gobind Singh, the tenth _Guru_ passed on _Guruship _to _Sri Guru Granth Sahib_, the _Sabd Guru_. *[16]*

The _Sabd Guru_; _Sri Guru Granth Sahib_ is thus the True _Guru_ of Sikhs. All Sikhs are urged to follow the _Guru’s_ teaching as recorded in _Sri Guru Granth Sahib_. They must realize the spirit of _Sabd_ through reading or through _Sadh Sangat_; the congregation of the holy Sikhs in the presence of _Sri Guru Granth Sahib_. If they follow the teaching of _Sabd_ as understand through the congregation of holy; the _Sadh Sangat_, and mould their life according to _Sabd Guru_; they shall surely be redeemed. It is futile to hanker after the mortals who use the _Sabd Guru_ to maintain their status and to gain power and pelf.  *[17]* The congregation of the holy_ (Sadh sangat)_is the instrument of delivery of the _sabd._

Sri Guru Granth Sahib is thus the supreme religious Sikh scripture. It is now venerated as the printed Word on 1430 full scale pages and revered as Guru. These Words are the hymns of 6 Gurus, (Guru Nanak, Guru Angad, Guru Amar Das, Guru Ram Das, Guru Arjan and Guru Tegh Bahadur) and great Hindu and Muslim saints of the twelfth century to seventeenth century A.D. The hymns are in lyrical form i.e., in 31 chosen Ragas and 29 Raginis making a great variety of 70 rag-raginis but all blended ina harmonious way. The teachings of _Guru Granth Sahib_ are natural and spontaneous. They have nothing ritualistic; whatever is taught is directly appealing and applicable without any difficulty. It is easily understood even by the commoner and practiced by all without any barrier of caste and religion.

_Gurbani_ is a living rhythm imparted through S_anga. Bani _in _Guru Granth Sahib_ is the creative force of the infinite rhythm. It has the permutation and the combination when recited it creates the internal rhythm of the body and the being.

The words of _Sri Guru Granth Sahib_ are all practical and lived through by the _Gurus_ and saints themselves. They are soul-stirring, guiding to spiritual heights and attainment of the Ultimate. Bhai Sahib Harbhajan Singh Khalsa Yogi found, “_Sri Guru Granth Sahib_ as the matchless Divine Treasure of synthetic embrace of the whole global community and a paradise of spiritual harmony.” Pear S Buck studied the scriptures of all great religions, but “did not find elsewhere the same power of appeal to the heart and mind as in _Sri Guru Granth Sahib_.”

The power and projection of the sound current in the _sabds_ of _Guru Granth Sahib_ are in Ragas. These Ragas are a methodology of harmonious play of life force. The blessings of _Sri Guru Granth Sahib_ nurture in trees, humans, bees and birds, demons and angels alike. It is a song celestial which sings the glory of the sole god in one harmonious melody from the beginning to end. Once the honeybees sat on a branch to create the honey and tape the _Gurbani_ was played at a distance constantly. That beehive gave three times the honey of the other hives.

_Guru Granth_ is matchless divine treasure of synthetic embrace of the whole global community; _Sri Guru Granth Sahib_ is a paradise of spiritual harmony. True integration, harmony and unity can only usher in, or a solid foundation of love. This love stands out beautifully harmoniously synthetically in its pristine purity and glory in _Sri Guru Granth_ _Sahib_ where the hymns-celestial of divine lovers of different religion, faith, creed are enshrined in one religion of Love, in brotherhood on man and in sole father hood of God. So _Guru Granth Sahib_ flows and glows the salvation of humanity. *[18]*

_Sri Guru Granth Sahib_ is thus about the universe and for the universe and has the applicability for people from all walks of life globally. This universality aspect needs to be expounded and propagated further so that the message of _Guru Granth Sahib_ reaches all the corners of the world, is understood and applied to make the world a better living.

Keeping in view, the above aspects, _Sabd_ is discussed as in various religions in general and in Sikhism in particular in its various forms as God, God’s Order (_Hukum_), and Guru. A Gurmukh’s salvation process by the _guru_ is also considered through God’s Name (_Naam_), Divine Musical Hymn (_Bani)_, Divine Music (_Anhad Naad_), Knowledge (_Gyan_), Divine Light (_Jyot_). _Sri Guru Granth Sahib_ is thereafter discussed as _Sabd Guru_- as a Word revealed, as Record of Origin of Universe, its history of Installation, Doctrines, Concepts and Theories, its Universal Relevance. Finally how the word is expounded through _Sadh Sangat_ and _Khalsa _are given out_._

[[1] Mahan Kosh, National Book Shop, New Delhi, 1985 edn, p.46

[2] Sri Guru Granth Sahib Ji, Siddh Gost M 1, p.943-945.

[3] ਹਉਮੈ ਵਿਚਿ ਜਗੁ ਉਪਜੈ ਪੁਰਖਾ ਨਾਮਿ ਵਿਸਰਿਐ ਦੁਖੁ ਪਾਈ ॥
ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੁ ਗਿਆਨੁ ਤਤੁ ਬੀਚਾਰੈ ਹਉਮੈ ਸਬਦਿ ਜਲਾਏ ॥
(rwmklI mhlw 1, pMnw.946:3) (Sri Guru Granth Sahib Ji_ Ramkali M 1: 946:3)_

[4] ਹਉਹਉ ਮੈ ਮੈ ਵਿਚਹੁ ਖੋਵੈ ॥ਦੂਜਾ ਮੇਟੈ ਏਕੋ ਹੋਵੈ ॥(rwmklI mhlw 1, pMnw.943:5) (Sri Guru Granth Sahib Ji_ Ramkali,_ M1:943:5)

[5] ਬਿਨੁ ਸਬਦੈ ਰਸੁ ਨ ਆਵੈ ਅਉਧੂ ਹਉਮੈ ਪਿਆਸ ਨ ਜਾਈ ॥ 
(rwmklI mhlw 1, pMnw.945 :1) (Sri Guru Granth Sahib Ji_ Ramkali_ M.1:943:5)

[6] ਗuਰਕਾਸਬਦੁਮiਨਵiਸਆਹਉਮੈ iਵਚਹੁਖoਇ॥(m 1, ਪMਨਾ 61:5) (Sri Guru Granth Sahib Ji, M.1: p.61:5)

[7] Bhai Kahn Singh Nabha: Gurmat Martand, Part I, SGPC Amritsar, Oct., 1983, p.131.

[8] Extracts from "The Path of Sudden Attainment" by Hui Hai : a scripture of Mahayana
Buddhism translated by John Blofeld: Method of Enlightenment by sudden apprehension.

[9] Basant M1

[10]ਆਖਣੁਵੇਖਣੁਬੋਲਣਾਸਬਦyਰਹਿਆਸਮਾਇ॥ (ਮਃ3, ਪੰਨਾ 35:9) (Sri Guru Granth Sahib Ji, M3, p. 35:9)

[11] Bhai Kahn Singh Nabha, Mahan Kosh, p.419, 421)

[12] bwxI Guru hY bwxI ivic bwxI AMimRq swry[[(pMnw, 982) (Sri Guru Granth Sahib Ji, p.982)

[13] ਸਬਦਿ ਗੁਰੂ ਭਵਸਾਗਰੁ ਤਰੀਐ ਇਤ ਉਤ ਏਕੋ ਜਾਣੈ ॥ (Sri Guru Granth Sahib Ji

[14] sbdu gur pIrw gihr gMBIrw ibnu sbdY jgu baurwnM[[(pMnw, 635) (Sri Guru Granth Sahib Ji, p.635)

[15] Harbans Singh (ed), 1992, Encyclopedia of Sikhism, , p.276

[16] Bhatt Wahi Talaunda, Pargna Jeend. As mentioned in ‘Guru Kian Sakhian’ (ed. Piara Singh Padam and
Giani Garja Singh Publishers Kalam Mandir, Patiala:1986, p.14)

[17] AwigAw BeI Akwl kI qBI clwieau pMQ[[
sB isKn ko hukum hY guru mwinau gRMQ[[
guru gRMQ jI mwinau pRgt gurW kI dyh[[
jo pRB ko imlbo chY Koj sbd my lyh[[

[18] Yogi Harbhajan Singh: Eternal Glory of Sri _Guru Granth Sahib: Simriti Granth; Aduti Gurmat Sangeet Sammelan_ 2001: _Jawadi Taksal, Jawadi_, Ludhiana


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## Taranjeet singh (Jan 1, 2014)

> 1.Do you think Satguru, Naam, Shabad, Hukam, etc. are essentially interchangable words when reading Gurbani, or are they distinct concepts?



I hope not. 
as per my understanding..
Your question can be answered in slight details to make things clear. I am told that Gurbani is written and is meant for those who have attained the stage of Brahm- Gyan and those who have not and are fiddling their ways to arrive at conclusions and concepts for themselves and to reach at some respectable stage in terms of realms as stated in Jap ji sahib.

In view of this a person is a beginner at initial stages and at appropriate stage he can be called to be a Brahm- Gyani or something equivalent. For a person like me who is a beiginner, I shall always keep my self clear that Guru is different from Hukum and Hukum is different from Naam. We have small explanations whether explicit or implicit in Sri Guru Granth Sahib Ji. Naam is different from shabad e.g. Shabad is Gurbani and Naam is something that is given by the Lord through the Gurus who are stated to be the divine intermediary for this purpose. It is incumbent upon me to keep this difference in mind. If I do not do this I shall not be able to understand the Gurbani. May be if I use these terms interchangeably I may not be proceed ahead at all. I shall not be able to get the message that is being conveyed if I start using these terms as synonyms. 

It may be after a great practice of reading and Paath and Rehat that one may understand things as stated in Bani of Guru Sahibaan. May be, It is in  intermittent stage where one intensifies naam-simran /jaap etc to reach the levels of Brahmgyan or higher spritual gains.It is at this stage that we are given an understanding to understand the Bani in a reasonable manner and we can employ the terms as we are comfortable with.

Till I reach that stage I shall keep these terms as distinct and different. Mr. T Singh and Mr. Grewal are very learned persons , in my opinion, that they have debugged the meanings of so simple looking terms and have arrived at some conclusions. I am not yet comfortable with the exegesis of Dr. Sahib Singh as well; How can I use these terms interchangeably, is beyond my comprehension and shall remain so till I find the meaning myself 

I am happy to employ the terms in very conventional manner. I shall not bother Mr. Grewal or T Singh for what they have authored. May be they are many steps above in the spiritual ladder in so far the understanding of Bani is concerned.

For me there is very wide distinction between the terms stated by you.
May we all be blessed with the understanding in due course of time and may we all meet and see one another in the Last realm of Jap ji Sahib, i.e. Sach khand.

All the best to all....

E & O E


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## Ishna (Jan 1, 2014)

Thank you Dalvinder ji for sharing the article.  It is a challenging article to read but very informative.  It has helped me greatly!

Taranjeet ji, thank you as well for your comments, which are more appropriate to my current level of understanding.  It is good to be reminded that understanding is a process and we start as beginners with a beginner's understanding of Gurbani and work our way up if we are so blessed and committed.


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## Gyani Jarnail Singh (Jan 1, 2014)

its vital that we dont waste too much time splitting hairs...then we may not even notice that we have no more hairs left to split....and its time to say goodbye..Ghallehy ayeh annka saddeh utth jayeh...Kabir Ji is right..we waste time drinking the WHEY...and think we are very smart...while the simpleton eats the malaii and ghee makahnn paneer etc...the smart guy looks for the atomic formula of whey...


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## spnadmin (Jan 1, 2014)

Gyani ji is correct about splitting hairs. I can see how these terms are as Mr. Grewal has stated, "inter-connected." I cannot see how these terms are synonyms for one another or interchangeable. Just as a thought-experiment, I chose 2 lines from Japuji Sahib in which Guru Nanak raises a problem and then resolves it. 

The translation is by Dr. Manmohan Singh.


ਕਿਵ ਸਚਿਆਰਾ ਹੋਈਐ ਕਿਵ ਕੂੜੈ ਤੁਟੈ ਪਾਲਿ ॥
Kiv sacẖi▫ārā ho▫ī▫ai kiv kūrhai ṯutai pāl.
How can we be true and how can the screen of untruth be rent?

ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ ॥੧॥
Hukam rajā▫ī cẖalṇā Nānak likẖi▫ā nāl. ||1||
O Nanak! By obeying, the pre-ordained order of the Lord's will.

The problem: how can we know the sat? How can the veil of illusion be torn from our perceptions? And the resolution is: by falling in line with "hukam" or more specifically with the all-governing nature of hukam itself.

Now the thought experiment. If we substitute 'guru" "amrit" "shabad" or "naam" in place of "hukam" does that change Guru Nanak's meaning? 

or.....Do the substitutions make sense? Hukam rajā▫ī cẖalṇā Nānak likẖi▫ā nāl. ||1|| Guru rajā▫ī cẖalṇā Nānak likẖi▫ā nāl. ||1|| Shabad rajā▫ī cẖalṇā Nānak likẖi▫ā nāl. ||1|| Amrit rajā▫ī cẖalṇā Nānak likẖi▫ā nāl. ||1|| Naam rajā▫ī cẖalṇā Nānak likẖi▫ā nāl. ||1||  I leave it to the kind readers to puzzle it out.

By making substitutions, the message that results is _perhaps_ meaningful because guru, amrit, shabad and naam are interconnected with "hukam." But, are they so interchangeable that we can remove "hukam" and simply slide another word in as if the Japuji is constructed from LEGO building bricks. Instead, Guru Nanak chose to use "hukam" at the very beginning of the Japuji to get across a particular idea in the 1st pauree of the Japuji (which has a carefully ordered progression of understandings).  He did not use any of the other 4 words. I have to believe Guru Nanak was deliberate when he made the choice, or he would have chosen different words. Splitting hairs leads us down a rabbit hole


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## Ishna (Jan 1, 2014)

There is a difference between splitting hairs and seeking definitions.  When reading Gurbani, often one term is used to help describe another, and for someone who isn't familiar with the terms, it looks like one unknown is being described by another unknown, and so on.  Seeking to understand the words, so to understand the Gurbani, is not splitting hairs.  Without definitions, none of it makes much sense.

Perhaps it is the kind of situation where, if we use the word _amrit_ to describe the taste of an apple*, the word _Naam_ to describe the taste of apple pie*, the word _shabad_ to describe the apple juice*, then although they're describing inter-related things which are slightly different, the individual still needs to have experienced the taste of said products before being able to fully understand them.

*whines*  But I want to taste it noooooooow LOL

* Note: these apple products are arbitrary so please don't read anything into them)


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## spnadmin (Jan 1, 2014)

Ishna said:


> There is a difference between splitting hairs and seeking definitions.  When reading Gurbani, often one term is used to help describe another, and for someone who isn't familiar with the terms, it looks like one unknown is being described by another unknown, and so on.  Seeking to understand the words, so to understand the Gurbani, is not splitting hairs.  Without definitions, none of it makes much sense.



Ishna ji

Asking for definitions is not splitting hairs. It is asking for clarity. So you are not the hair-splitter in my view. The hair-splitting comes in when enormous effort is spent to reduce concepts that are used in distinctive ways  to a common denominator. The result is not informative; it leads to over-simplification. When Kabir ji speaks of drinking the whey as Gyani ji tells us, he is calling to question the manmatt habit of strangling dyaan by theories and analysis.

Thinking back to the Japuji. The Japuji is Guru Nanak's description of his journey, and each pauree describes a step in his personal progression of spiritual discovery. Each pauree evolves from paurees that came before. They are tied together in sequence. Bowing to hukam begins the journey, and therefore it cannot be used as a synonym for concepts that follow. I have to think Guru Nanak knew what he was doing by beginning where he began, and making his way to the attainment of other blessings. He could have begun with "amrit" or "naam", but he did not. Hukam is dynamic and moves the universe.  We submit to hukam; we internalize the others as we progress.

What is the progression in the Japjui from hukam to naam, shabad, guru, or amrit? That would be interesting to map out. It might help clarify these distinctive meanings and at the same time clarify the unity among them.


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## Luckysingh (Jan 2, 2014)

*Naam *is what you would call the state of being when one experiences waheguru One on One.
You could say that is what you would call him, the experience, the description of 'whom'
*Shabad *is the vibration of naam that can be the spoken word or sound.
*Amrit* is the Sensory sensation one feels when having the naam experience.
You are in COMPLETE *HUKAM* or his entire divine command only when there is NO influence of mind thoughts. Otherwise, we can still be aligned within hukam but not completely submitted whilst our mind still wanders.


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## chazSingh (Jan 2, 2014)

Ishna said:


> There is a difference between splitting hairs and seeking definitions.


 
One can only go so far in seeking definitions or gaining some form of reasoned clarity.

most of this can only really be experienced...and even when experienced you won't be able to define it, or find the words to describe it...because it all goes beyind anything the mind can fathom.

Define as much as you can, if only to put your mind to rest so that you can move forward in your journey...later you will find that what you experience within you can not be defined or explained so easily...and you'll give up on defintions 


concerning shabad, i believe shabad can be heard within ourselves, and guides our consciosness (who we really are) back to our source. like hearing a beautful sound amongst the noise of a busy market...it first grabs your attention and you are then drawn towards it

I also believe Amrit like lucky Ji mentioned can be felt, experienced flowing within you and into you...is this really Amrit?...can i define it as Amrit? i don't think i can...but when this is felt, i don;t think i care anymore about defininf it, you just bath in that moment...and nothing else matters


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## Astroboy (Jan 2, 2014)

Wonderful kirtan
http://www.youtube.com/watch?v=nWXniMSSaaU


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## Scarlet Pimpernel (Jan 2, 2014)

> Do you think Satguru, Naam, Shabad, Hukam



These are like North ,East ,South and West for they are four manifestations of one Magnestism that should help you to orient yourself .


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## spnadmin (Jan 2, 2014)

Scarlet Pimpernel said:


> These are like North ,East ,South and West for they are four manifestations of one Magnestism that should help you to orient yourself .




Remember when you asked about the SAT NAV ? You were on to something back then.


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## Scarlet Pimpernel (Jan 2, 2014)

What I mean is we think about where to go and we look at concepts to get us there but we just need to know where we are or 'know thy self' And the best way to do this is to concentrate all your effort on others.
If anyone understands what I mean about anything ,then I say they are doing well ,as make it all up. lol


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## Gyani Jarnail Singh (Jan 2, 2014)

HUKM is the BEDROCK..the Foundation of the Entire Universe...the Laws - Physical as well as not, Electrical, Mechanical, Gravity, magnetic etc etc etc..the entire Universe is founded on HUKM....not a cell exists OUTSIDE HUKM...thats why Guru nanak Jis First STEP is acknowledgement of HUKM...everything follows this ....


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## Ishna (Jul 14, 2015)

My personal glossary.  It is always evolving.

*Hukam*
1. Laws of nature. 2. The consequences of actions. 3. The way things eventuate (or do not eventuate).

*Haumai*
1. Believing you are beyond hukam.  2. Believing you are separate from the Ik Onkar.

*Naam*
1. The state of being achieved by realising you are united with the Ik Onkar. 2. Perceiving the hukam.  3. Characterised by a sense of interconnectedness, contentment, responsibility, service.

*Guru*
1. Human teachers (e.g. Guru Nanak).  2. Life itself as teacher (Sat Guru).

*Shabad*
1. Teachings of human teachers; Bani.  2. The experience of life.

*Sat*
1. Absolutely real.

*Ik Onkar*
1. One Universal, Dynamic Creation


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## Original (Jul 14, 2015)

Ishna said:


> Do you think Satguru, Naam, Shabad, Hukam, etc. are essentially interchangable words when reading Gurbani, or are they distinct concepts?


 ...first n foremost, always go with the literal, from the *simple* to the *complex* and see whether its being entertained by the discerphing system in your head ? Let's try sat guru - 2 syllables, sat and guru. Both within their own domain have 2 distinct meanings, that is sat=truth and guru=teacher. Sat in its wider and narrow is down to the individual if you're a philosopher [thinker], but if you're a believer, say for instance Sikh, then sat is an objective [absolute, Nanak said its his Nirankar, Mohammed said its his Allah, as philosopher's we cannot challenge them because their truth do not fall under knowledge but belief] that is, God. Gurbani depicts satguru in many allegories - but in essence as someone with authoritative wisdom and representation of the house of God. Modern thought however, sees satguru differently, that is, sat=truth and guru=shabd. Put them together you get sat saroop. That is to say, sat being subjective [how the individual perceives it, what might be sat to you will be asat to say man from mars]. And, since sat is now without objectivity [everyone cannot see it] you will now add the shabd [the guru bit] which is sound [formless] makes sat saroop something which is without form but is alive n kicking. This is exactly what Baba Ji Nanak said when put under the scanner by the Yogis, "shabd guru, surat dhun chella".

As regards Nam, it is too wide for me to explain it in one hit - maybe another time, its complimentary and in some cases interchangeable with shabd. Hukam is literally speaking, an order. If you were to just read into its signification, that is to say, allow common sense to prevail here, who is the pronouncer of Order [hukam] ? Nanak's ideology presupposes a God who did before the crack of dawn laid down rules n regs [determinism] and this order becomes His Hukam.

When reading Gurbani [an academic view] its always fruitful to know the society in which the authors of Gurbani lived so that you're better placed to understand their train of thought in relation to their social, moral, religious and overall agendas.


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