# Concept Of Naam



## Sikh80 (Dec 31, 2007)

*NAAM IN SIKHISM*

DALJEET SINGH


*1. Introductory*

Every religion has its world-view on which are based its concepts about Reality, the place of man in the universe, ethics and human goals. All students of Sikhism know that the concept of Naam is fundamental to the gospel of Guru Granth Sahib and the entire structure of its theology. In fact, Sikhism has often been called the Naam Maarg or the way of Naam. It is in this context that we shall endeavour to trace the salient features and implications of this concept, which we believe, holds the key to the understanding of the message of the Sikh Gurus, their religious and social ideas and their world-view. 

At the outset, we should like to make one point clear about the language and the various traditional terms used by the Sikh Gurus. 

Since they were conveying their message to the mass of the people, both Hindus and Muslims, with a view to evoking a response in the very depths of their hearts, they have, for obvious reasons, used in their hymns the then current words and symbols from Indian, Persian and Arabic languages. And yet, one thing is patent even from a cursory study of the Guru Granth Sahib that the Gurus have, as was essential for the proper understanding of a new gospel, made the meaning of each concept, symbol and term employed by them, unambiguously clear. Many a time the meaning of such words is entirely their own. 

Accordingly, we have refrained from tracing the meaning of Naam to its traditional usage and background.

In fact, such an exercise could be even misleading and wasteful. We shall, therefore, base our arguments and inferences about Naam on the hymns in Guru Granth Sahib and the accepted  facts about the lives of the Sikh Gurus. 

*2. Definition *

Let us now try broadly to indicate how Naam has been used in Guru Granth Sahib, where it appears in a majority of hymns. The Sikh Gurus have given the word Naam, a distinct and significant meaning which is far different from that of mere ?Name? or ?psychic factors? as understood in Naam-Roopa in traditional literature. [5. p. 169]. The basic definition of Naam as contained in Sukhmani and other hymns in Guru Granth Sahib is given below :

(i) ?Naam sustains all regions and universes, all thought, knowledge and consciousness, all skies and stars, all forces and substances, all continents and spheres. Naam emancipates _those who accept it in their heart. He, on __whom is His Grace, is yoked to Naam, and he reaches the highest state of development.? [1. p. 284]. _

(ii) Naam is the Creator of everything. To be divorced from Naam is death.? [1. p. 603]. ?All is created by Naam.? [1. p. 753]. ?Naam gives form to everything and through Naam comes all Wisdom or Light.? [1. p. 946]. 

(iii)Naam extends to all creation. There is no place or space where Naam is not.? [1. p. 4].

(iv) Naam is the Nine Treasures? and Nectar (amrita). It permeates the body.? [1. p. 293].

(v) Naam, the immaculate, is unfathomable. How can it be known? Naam is within us. How to get to it ? It is Naam that works everywhere and permeates all space. The perfect Guru awakens your heart to the vision of Naam. It is by the Grace of God that one meets such an Enlightener.? [1. p. 1242].



to be contd.


----------



## Sikh80 (Dec 31, 2007)

From the above verses it is clear that the Gurus do not use the word Naam in any restrictive sense, of its being a psychic factor or mere consciousness, but refer to it as the Highest Power, creating, informing, supporting and working the entire creation. In short, Naam is the Reality, supporting and directing the created worlds or the entire cosmos. There are numerous verses in Guru Granth Sahib where Naam and God have been described synonymously.

Both Naam and God have been mentioned as "the Creator of the Cosmos", "the Sustainer of the Universe", "Permeating and informing all things, beings, space and interspace", "the Treasure of virtues, values", "the Support of the helpless", "the Giver of peace and bliss", "Eternal", "Perfect", "Unfathomable", "Friend", "Master" and "Emancipator." The highest state of man is mentioned as the one when he lives and works in tune with God or Naam, often called God?s Naam. We, therefore, find that God and Naam are real, eternal and unfathomable. The Sikh Gurus have repeatedly emphasized, as is also stated in the very opening verse of Guru Granth Sahib, that God is one, Ek Oamkaar, and no second entity, as in the case of the Sankhya system, is at all postulated. 

The Guru says, "_My Lord is the only One. He is the only One, (understand) brother, He is the only One._" [1. p. 350]. 

This unambiguously leads us to conclude that God and Naam are one and the same, and the latter may be called the immanent or qualitative aspect of God, since God has been described both as unmanifest (nirguna) and the Creator, and Ocean of values. 

In view of the above, we should define Naam as the Dynamic Immanence of God or the Reality sustaining and working the manifest world of force and form. It is on the basis of these fundamentals that we should like to trace and understand some important concepts and conclusions, ideas and institutions, trends and traditions in Sikhism and its socio-religious way of life. 

*3. Naam and Cosmology *

The Guru writes, "_the self-existent God manifested Himself into Naam. Second came the Creation of the universe. He permeates it and revels in His creation._" "_God created the world of life, He planted Naam in it and made it the place for righteous activity_." [1. p. 463].

Thus, according to the concept of Naam and the hymns quoted earlier in this regard, God created the world and in His immanent aspect, as Naam, is informing and working it. Only one entity, namely, God, is envisaged and the world, in time and space, is His creation, the same being supported and directed by Naam. Let us see if this cosmological view is also supported by other verses in Guru Granth Sahib. 

In the very opening verse of Guru Granth Sahib, God is described as the Sole-One, His Naam as Real, Creator-Lord, ...... Timeless Person, One that is not born, Self-existent. [1. p. 1]. The Gurus have stated at a number of places that there was a stage when the Transcendent God was by Himself; and it is later that He started His Creative Activity. In Sidh Gosht, in answer to a question as to where was the Transcendent God before the stage of creation, Guru Nanak replied, "_To think of the Transcendent Lord in that state is to enter the realm of wonder. Even at that stage of sunn (void), He permeated all that void._" [1. p. 940]. The Guru, in effect, means that to matters that are beyond the spacio-temporal world, it would be wrong to apply the spacio-temporal logic, and yet man knows of no other logic or language. Perforce, He has to be explained, howsoever inadequately or symbolically, only in terms of that language. 

That is why the Guru has cautioned us against the pitfalls and inadequacy of human logic and language to comprehend the Timeless One. All the same, the Guru has mentioned the state when the Transcendent God was all by Himself and there was no creation. The Gurus say, "_When there was no form in sight, how could there be good or bad actions? When God was in the Self-Absorbed state, there could be no enmity or conflict. _

_When God was all by Himself, there could be no attachment or misunderstanding. Himself He starts the creation. He is the Sole-Creator, there is no second One._" [1. p. 290]. "_For millions of aeons, the Timeless One was by Himself. There was no substance or space, no day or night (i.e., no time,) no stars or galaxies; God was in His Trance._" [1. p. 1035]. "_God was by Himself and there was nothing else ...... There was no love or devotion, nor was His Creative Power in operation ...... When He willed, He created the Universe_." [1. p. 1036]. The same idea is expressed in these words, "_When He willed, the creation appeared._" [1. p. 18]. Again, in answer to the question of the Yogis, "_When there was no sign and no form, where was the Word (Logos) and how was He identified with Truth?_" [1. p. 945]. The Guru replied, "_When there was no form, no sign, no individuation, the Word in its essence abided in the Transcendent God; when there was no earth, no sky, (time or space), the Lord permeated everything. All distinctio__ns, all forms then abided in the Wondrous Word. No one is pure without Truth. Ineffable is this gospel_." [1. pp. 945-6]. 

In short, the Gurus say that before He created form, He was Formless; before He was Immanent, He was Transcendent only : and yet, all immanence, expression, creativity were inherent in Him, and so was His Word, in essence. 

In the Jap(u), where a picture of the realm of creativity is given, the Guru writes, "_In the region of Truth is God, where He perpetually creates and watches the universe with His benevolent eye, deliberating and directing according to as He Wills_." Further, it is stated, "_In the region of Creativity (Karam), only God?s Power or Force is at work." [1. p. 8]. _Again, "_Of the region of construction or effort, the medium of expression is form. Here most fantastic forms are fashioned, including consciousness, perception, mind and intellect._" Further still, "_Innumerable creations are fashioned, myriads are the forms, myriads are the moons, suns, regions._" [1. pp. 7-8]. 


These hymns also indicate how the process of creativity or a becoming world started, and is being sustained and directed by Benevolent God. 

In all the above quotations from Guru Granth Sahib, the same idea is expressed, namely, that God is the Sole Entity, Who in His Creative Urge, has produced the Cosmos, which He, in His immanent aspect, Naam, is sustaining vigilantly and directing benevolently according to His Will. In the created world no other entity, like Prakriti in Sankhya and other dualistic systems, is assumed. While the world is real and is directed by Immanent God, at no stage is the separate independent existence of matter accepted directly or by implication. 

*4. Metaphysical Implication of Naam *

We have seen that according to the concept of Naam and the hymns already quoted in this regard, God created Himself and Naam, and at the second place was created the universe. Further, this universe is being sustained and directed by God as Naam or His Immanent Aspect. This concept of God being the Sole Entity and being the Creator God (karta purakh) is so fundamental in the Sikh theology, that it is mentioned in the very opening line (Mool Mantra) of Guru Granth Sahib and in the beginning of almost every section and sub-section of it. _Both the doctrine of Naam and Mool Mantra clearly point out the theology of Sikhism being monotheistic_. Let us, therefore, try to see whether this conclusion of ours is correct and whether many of those hurriedly-begotten views about Sikhism being pantheistic, Vedantic, Sankhyic, Yogic or Buddhistic have any validity.

A few of the reasons supporting our conclusion are as under :

(i) Throughout the hymns of Guru Granth Sahib, nothing is more significant than the acceptance of the Creator-creature relation between God and man. Invariably, God has been addressed as ?Thou?, ?Mother?, ?Father?, ?Brother?, ?Beloved?, ?Lord?, or ?Husband.? In fact, a majority of the hymns in Guru Granth Sahib are in the form of prayers addressed to God. In the Sikh tradition, two things are firmly established, having the sanction of the Gurus. First, every ceremony, religious or social, ends with an Ardas or supplication to God, invoking His Grace. 

Secondly, at the time of initiation ceremony (amrit), a Sikh is enjoined upon to recite or hear daily Jap(u), Jaap(u), ten Sawayaas, Sodar(u), Rahiras and Sohila, besides reading or hearing of Guru Granth Sahib (Sikh Rahit Maryada, Shiromani Gurdwara Parbandhak Committee, Amritsar, 1970, p. 35). 



31.12.07


----------



## Sikh80 (Dec 31, 2007)

We thus see that both in the hymns of Guru Granth Sahib, and the Sikh tradition and practice, this Creator-creature relation is never forgotten. So much so that the Guru calls himself as "the lowliest of the low," [1. p. 15] and never does he mention another person as ?That is Thou.? According to tradition, the Fifth Guru declined to include in Guru Granth Sahib a hymn by a contemporary saint, Bhagat Kaanhaa, saying, "I am He, O, I am the same," because this hymn was felt by the Guru to be evidently contrary to the Sikh thesis that man is not and can never be God, though he can be His instrument. 

(ii) The arguments advanced to show the Creator-creature relation in Sikhism and the importance of prayer, mutatis mutandis, apply also to God having a Personality. We need hardly state that this idea of Personality in Theism is not analogous to the idea of limited personality in man, who is a finite being. In the very opening line of Guru Granth Sahib, God is mentioned as the Creator Person, the Timeless Person (karta purakh, akaal moorat). In fact, in all devotional and mystic religions, the idea of Personality of God is inherent, since devotion involves God and a devotee.


----------



## Sikh80 (Dec 31, 2007)

In Sikhism, the idea of Will (hukam, razaa) of God in relation to the created world is as fundamental as in other theistic religions like Christianity and Islam. In fact, both the words hukam and razaa used in Guru Granth Sahib are Arabic in origin. The idea of Will is inalienably linked with the idea of Personality of God, the Creator, Who alone can have a Will. In reality, we know that Will and Naam are virtually synonymous, both being the Immanence of God. While this point will be elaborated later on, it is well-known that in Sikhism the highest ideal for man is to ?carry out the Will of God? [1. p. 1] or to link oneself with Naam. 

to be contd.


----------



## Sikh80 (Dec 31, 2007)

Another fundamental characteristic of Sikhism showing the Personality of God is His Grace. One of the chief points made out in Guru Granth Sahib is that nothing happens without God?s Grace. While it is stated in the hymn of dharam khand, which lays down man?s duties in life, that man?s assessment will be entirely according to his deeds, it is clearly mentioned that ?final approval will be only by God?s Grace.? [1. p. 7]. The idea of Personality, Will and Grace of God being basic to Sikhism, too, underlines its theistic character.


----------



## Sikh80 (Dec 31, 2007)

(iii) The verses quoted earlier mention nature as the Creation of God, and not His Emanation or Extension. Obviously, nature is a changing or becoming world, limited by space and time, and cannot be eternal like God, who is beyond time (akaal moorat). Whereas God is Self-Existent or Self-created (swai bhang), nature is the creation of God. While everything in nature is changing, i.e., is born and dies, God is never born (ajooni). This is the reason why in Sikhism the doctrine of incarnation (avatarhood) or God taking the human form is strictly denied, and is considered heretical
*[1*_a) a religious belief opposed to the orthodox doctrines of a church; esp., such a belief specifically denounced by the church b) the rejection of a belief that is a part of church dogma *2*any opinion (in philosophy, politics, etc.) opposed to official or established views or doctrines *3*__the holding of any such belief or opinion_]; so much so that Guru Gobind Singh described any person holding such an idea as accursed, he being only a servant of God. [2.]. This is also in line with the hymns in the Jap(u) quoted earlier. Here, the world is up to the Region of Creativity (karam khand) initiated through the medium of energy or power (jor). 

As indicated in the hymns of saram khand and gyaan khand, a fantastic multiplicity of forms, shapes and things, including the moulding of consciousness, sense perceptions, mind, intellect, etc., are described. Everyone knows that in Sikh theology, the highest form of being is the mystic (bhagat)
[*1*of mysteries, or esoteric rites or doctrines 
*2*MYSTICAL
*3*of obscure or occult character or meaning !_mystic_ powers"
*4*beyond human comprehension; mysterious or enigmatic 
*5*filling one with wonder or awe 
*6*having magic power 
*n.*
*1*a person initiated into esoteric mysteries 
*2*a believer in mysticism; specif., one who professes to undergo mystical experiences and so to comprehend intuitively truths beyond human understanding]
 In Japji, the Guru distinctly mentions, or rather limits the presence of these God-conscious or God-filled beings (jin main Raam rahiaa bharpoor) only up to the Region of Creativity, but never beyond it, i.e., not in the Region of Truth or God (sach khand vase Nirankaar). _The Universe is the creation of God but not identical with God, which is the basic distinction between monotheism and Indian monism or pantheism._


----------



## Sikh80 (Dec 31, 2007)

(iii) The verses quoted earlier mention nature as the Creation of God, and not His Emanation or Extension. Obviously, nature is a changing or becoming world, limited by space and time, and cannot be eternal like God, who is beyond time (akaal moorat). Whereas God is Self-Existent or Self-created (swai bhang), nature is the creation of God. While everything in nature is changing, i.e., is born and dies, God is never born (ajooni). This is the reason why in Sikhism the doctrine of incarnation (avatarhood) or God taking the human form is strictly denied, and is considered heretical; so much so that Guru Gobind Singh described any person holding such an idea as accursed, he being only a servant of God. [2.]. This is also in line with the hymns in the Jap(u) quoted earlier. Here, the world is up to the Region of Creativity (karam khand) initiated through the medium of energy or power (jor). 

As indicated in the hymns of saram khand and gyaan khand, a fantastic multiplicity of forms, shapes and things, including the moulding of consciousness, sense perceptions, mind, intellect, etc., are described. Everyone knows that in Sikh theology, the highest form of being is the mystic (bhagat). In Japji, the Guru distinctly mentions, or rather limits the presence of these God-conscious or God-filled beings (jin main Raam rahiaa bharpoor) only up to the Region of Creativity, but never beyond it, i.e., not in the Region of Truth or God (sach khand vase Nirankaar). The Universe is the creation of God but not identical with God, which is the basic distinction between monotheism and Indian monism or pantheism. 

_{it appears that the above post is the same as of above.I shall check and try to correct it. ]_


----------



## Sikh80 (Dec 31, 2007)

(v) An argument has been raised in favour of the supposed pantheistic character of Sikhism because of the Gurus', frequent mention of the immanent character of God in the created world. The Gurus have clearly emphasized the transcendental character of God by saying that the world was created in time and space, and the Transcendent God had been there while the world was uncreated, and, for that matter, God?s immanent character was unexpressed. We refer to the hymn quoted earlier in this regard. It is also stated that the Word was in God when there was no universe or form. The expression of Naam was prior to the creation of the universe, i.e., ?God manifested into Naam, and at the second place the world was created.? As stated already, Naam is mentioned as the Creator and Director of the world. 

It is true that the Guru quite often mentions God as informing the universe. But in no scripture has the distinction between the Transcendent and the Immanent aspects of God been made more clear than in Guru Granth Sahib, because God?s Immanence has been given separate names, i.e., of Naam, Will and Word. Evidently, all immanence can be expressed only in relation to the realm of creation; i.e., when God?s immanence as Naam creates, sustains and moves the world of name and form; when God?s immanence as His Will controls and directs the becoming world; when His immanence as His Word informs and supports the created universe. In other words, in Guru Granth Sahib both the transcendent and the immanent aspects of God are clearly specified and distinguished so as to avoid any confusion or hasty conclusion that Sikhism is pantheistic. We have already seen that in Sikhism the immanence of God in relation to the becoming world does not exhaust God and that is why God?s immanent aspect has almost invariably been called

His Naam, His Will, His Word. True, at a number of places, the Guru describes God as informing the river, the fish, the boat, and everything. 

Perhaps, it is such verses as these that have led some to the superficial conclusion of Sikhism being pantheistic. But, all these verses are only a symbolic or another way of expressing the immanence of God. In modern monotheistic theologies, including Christian and Islamic, God?s Transcendence and His Immanence in the created world are accepted. Even in Islam, God?s Immanence is referred to as, "Is He not closer (to you) than the vein of the neck." [6.]. Such verses as these do not at all indicate anything beyond the immanence of God, or anything contrary to the doctrine of Naam. Obviously, God?s immanence (His Naam and Will) is manifested and exercised only in relation to the created and becoming world. 

This description of His immanence and its operation, metaphoric as it is, can mislead no one to any erroneous inference, especially because the Gurus have clearly stated that the immanent God in the universe does not exhaust God, and He is transcendent too. "He that permeates all hearts (i.e., Immanent) is Unmanifest too." [1. p. 939]. "He is pervading every where (Immanent) and yet He is beyond everything, beyond pleasure and pain (Transcendent)." [1. p. 784]. "He informs everything and yet is separate too." [1. p. 294]. "Having created the world, He stands in the midst of it and yet is separate from it" [1. p. 788].

(vi) One of the chief objections to any pantheistic theology in the West is the lack of any ethical content and impact in any such view of the universe. Pantheistic philosophies, whether in the East, as in the case of Upanishads, or in the West, as in the case of Spinoza and Schopenhauer, lead to pessimism and fatalism, and lack of moral effort and responsibility on the part of the individual. The disasterous ethical consequences of pantheistic doctrines, including monism that downgrades the reality of the phenomenal world, are too well-known to be detailed here. In this context, we may like to see what is the ethical content and impact of the doctrine of Naam. In no religious system is the emphasis on ethical conduct greater than in Guru Granth Sahib, where "truthful living or conduct has been declared higher than Truth itself." [1. p. 62]. 

In Jap(u), the Guru says that man?s final assessment and approval before God will depend entirely on his deeds in this world. [1. p. 7]. Further, ?egoistic conduct? has been called ?the opposite of Naam?, [1. p. 560] which, as we find, involves selfless and virtuous conduct, Naam being the treasure of all virtues. Similarly, moral living is stressed, since the ideal in life is ?to carry out the Will of God?, God?s Will and Naam being virtually synonymous. Judged from the emphasis on virtuous life (the matter will be detailed while dealing with the subject of goal, ethics, etc.) and moral responsibility in Sikhism and its anti-deterministic view, we should evidently conclude that Sikhism is monotheistic and not pantheistic


----------



## Sikh80 (Dec 31, 2007)

(vii) There is a philosophic controversy whether or not mysticism of all kinds is monotheistic or pantheistic. Sikhism is undeniably based on a mystical experience. But so are religions like Christianity and Islam which are fanatically monotheistic. It is well-known that many of the great Christian and Muslim mystics have been dubbed as heretical, because their description of their mystical experiences could be misconstrued to support a pantheistic view of God, even though these mystics were devotedly religious and deeply reverential to their respective Prophets. Hence, the controversy hardly affects our argument. 

True, some symbolic descriptions in Guru Granth Sahib, which, when seen out of their context, and not seen against the overall background of Sikh theology and the overwhelming scriptural evidence to the contrary, could be misconstrued to suggest pantheistic inferences. But, such a view would obviously be not only far-fetched, but also opposed to the general thesis of the Gurus, which they themselves actually lived and demonstrated for 240 years, and the concept of Naam. The metaphysical implication of the doctrine of Naam clearly gives a monotheistic import to Sikhism, which view we find is unmistakably in accordance with the accepted concepts in Guru Granth Sahib.


----------



## Sikh80 (Dec 31, 2007)

5. Naam and the Reality of the World and Interest in Life 

The greatest implication of the doctrine is in its proclaiming the dynamic reality and authenticity of the world and life. "God created the world of life and planted Naam therein, making it the place of righteous activity." [1. p. 463]. "God created the world and permeated it with His Light." [1. p. 930]. Since Naam, God?s Immanence, has not only created the world, but is also supporting, controlling and directing it, the same cannot be unreal or illusory. In fact, Naam?s immanence in this world guarantees its being a place of righteous activity, and not being a fruitless, unwanted or capricious creation. In one form or the other, this idea about the reality of the world gets repeated expression and emphasis in Guru Granth Sahib. "True are Thy worlds, true are Thy universes, true Thy forms Thou createth. True are Thy doings. 

This world is the Abode of the True One and He resides in it." [1. p. 463]. "True is He, True is His creation." [1. p. 294]. "Human body is the Temple of God." [1. p. 952]. "Beauteous, O Farid, are the garden of earth and the human body." [1. p. 966]. "Deride not the world, it is the creation of God." [1. p. 611].

to be contd.


----------



## Sikh80 (Dec 31, 2007)

It naturally follows from this doctrine that the world is real and God is greatly interested in it, since He has created it. He ?revels in His creation? [1. p. 463] and is sustaining and directing it. In Japji, God is described as ?perpetually creating the world and benevolently nurturing His creation.? [1. p. 8]. ?God is the One, Who works through winds, waters and fire.? [1. p. 930]. This emphatic assertion about the authenticity of the world is a clear departure from the Indian religious tradition, and is, for that matter, radical in its implication. The Gurus were extremely conscious of this fundamental change they were making, and that is why, both in their lives and in their hymns, they have been laying great and repeated stress on this aspect of their spiritual thesis, lest they should be misunderstood on this issue. Living in this world is not a bondage (bandhan) for them, but a great privilege and opportunity.


----------



## Sikh80 (Dec 31, 2007)

To be contd.......*****
Not only is God benevolently directing the world in which He is immanent, but each one of us is ?yoked to His task and each is assigned a duty to perform.? [1. p. 736]. All this clearly indicates God?s or Naam?s plan and purpose in His creative activity. 

This idea is also clear from the Gurus? reference, again and again, to God?s Will working in this becoming universe. The very idea of a God of Will clearly presupposes and implies a direction, and a goal in the creative movement. The persistent interest of God in the creative movement is also obvious from the fact that the Guru calls Him ?the Protector? (raakhaa), ?Father? (pita), ?King-emperor? (Padshah) and a ?Just Administrator? (adlee). In Japji also, the Guru emphasizes the idea that God adjudges each according to his deeds in this world. 

Naam has been described as the ?Treasure of Virtues and Qualities.? As a loving God with social and other attributes, He has been referred to as ?Father and Mother? (maataa, pitaa), ?Brother? (bharaataa), ?Friend? (mittar), ?Helper of the poor? (gareeb nivaaz), ?Shelter of the shelterless? (nithaaviaan daa thaan), ?Help to the Helpless? (nidhariaan di dhar), ?Remover of suffering and pain? (dukh bhanjan), ?Merciful? (raheem), etc. God with attributes leads to three inferences. First, qualities have a meaning only in relation to spacio-temporal world, since all perfection is static and all qualities are relative, capable of expression only in a changing universe. We have already seen that when God was by Himself and the world was not there, the question of good or bad, saved or saviour, love or devotion did not arise.


----------



## Sikh80 (Dec 31, 2007)

Naam, being the source of all virtues, the world becomes an essential and integral part of the plan of Naam; since without a world for expression there could be no Will and no attributive aspect of God. Thus, Naam and the world are conjoint. Secondly, qualities in Naam indicate clearly ? and this is the most important aspect ? the direction of the progress and the ideal to be pursued by man in this world. Thirdly, all this ensures a logical and deep interest of Naam in the empirical world, since its attributive expression can be made only in it. That is also exactly the reason why the Gurus call the world real. Consequently, their message and mission also relate to this world, wherein alone these can be fulfilled. For the same reason, the Sikh Gurus? deep interest in all aspects of life, including socio-political aspects, can be directly traced to Naam, whose devotees they were. No feeling or prayer is expressed with greater depth and intensity than the one for the ?gift of Naam.? Now, Naam being the Benevole

nt Supporter and Director of the world, what can be the gift of Naam to the devotee, except that of an enlightened, loving and creative interest in the world and in its development.


----------



## Sikh80 (Dec 31, 2007)

How can one claim to be a devotee of Naam and ask for its gift or link with it, and yet, decline to toe the line of Naam, namely, of nurturing and furthering the process of creativity and construction in the world rather than becoming an ascetic or a drop out. That is why the Gurus have strongly condemned all ascetic and escapist practices. They say, "One reaches not Truth by remaining motionless like trees and stones, nor by being sawn alive." [1. p. 952]. "In vain are yogic practices, without Naam life is a waste." [1. p. 905]. "All yogic austerities, rituals, trance, etc., are in vain; real yoga is in treating alike all beings. " [1. p. 730]. "O Yogi, you are sitting in a trance, but you discriminate and have a sense of duality. You beg from door to door, are you not ashamed of it ?" [1. p. 886]. "Jainic ascetism", or "even if the body is cut into bits, does not efface the dirt of ego." [1. p. 256].

311207


----------



## Sikh80 (Dec 31, 2007)

What kind of life the Gurus recommended will be detailed while dealing with the subject of goal, but it would be pertinent to quote here the Guru?s dictum that "by despising the world one gets not to God." [1. p. 962].

In Buddhism, nirvana and samsara are opposite entities. [7.]. In fact, in all Indian traditions, except in the case of the saints of the Radical Bhakti movement, worldly life had normally to be given up in order to pursue the spiritual ideal. But according to Guru Granth Sahib, it is not Naam and samsara that are opposed, but Naam and haumain (egoism); [1. pp. 560,1092] it is not worldly activity, as such, that has to be given up, but it is only egoistic and selfish activities that have to be shed. [1. pp. 522, 1246, 661]. Otherwise, belief in a God of attributes, which involves expression in the world of man, becomes meaningless. 

311207


----------



## Sikh80 (Dec 31, 2007)

*Pause and Ponder***********************Break:idea:*

*Prescribed daily practices of a Sikh*


The following is the daily routine to be followed by a practising Sikh: 

To rise early in the morning
To meditate on God by reciting his name. In Sikhism, God is called _Waheguru_ and meditation through kirtan(holy music) or simple meditation on God's name(on the word Waheguru through repetition and faith, otherwise known as Naam Japna) and recite the Banis of the Guru - Japji Sahib, Jaap Sahib Tav Prasad savaye, Chaupai Sahib and Anand Sahib. If possible to attend Gurdwara (Sikh Temple); to listen to Kirtan whenever possible. The most sacred Sikh place of worship is the Golden Temple.
To perform Aardas, have breakfast and attend to the family needs.
To attend work, training, or study, etc and perform Kirat Karni.
Finish your daily work/training and return home to see to your family duties.
In the evening recite or listen to the Rehras Sahib.
After Aardas, to have the evening meal and engage in recreational, charitable, social tasks. Before bed to recite or listen to the Kirtan Sohila.


----------



## Sikh80 (Dec 31, 2007)

*Duties of a Sikh*
This section deals with the general duty of a Sikh to society and God rather than his/her daily practices dealt with in the previous section. 

Accept the Ten Gurus and SGGS as their Spiritual Teachers. Regularly study, meditate on and read the SGGS. Naam Japo; have faith in Guru & God.
Live a householder life – honest, simple and family oriented Kirat Karni; Know you responsibilities and honour these.
Contribute to the well being of Society by offering selfless service without receiving payment and give ten percent of their net income to a charity, poor person, worthy cause, etc. Wand kay Shako 
Treat every person as an equal irrespective of caste, creed, gender, profession, social status, age, race, ability, etc
Speak politely; forgive easily and be humble at all times – page 1384 – “Humility is the word, forgiveness is the virtue, and sweet speech is the magic mantra. Wear these three robes, O sister, and you will captivate your Husband”
Avoid the five thieves – PAGAL – Pride, Anger, Greed, Attachment to Worldly things Maya and Lust.
If you are a Baptised Sikh, Wear the 5Ks.
Do not be Cruel; nor have a negative outlook on life; Always have a Positive Attitude Chardi Kala
Do not practise rituals or superstitions; no fasting; no penances; Always be logical and scientific in your approach to any problem.
Practise vegetarianism – The Sikhs have to offer their food first to their Gurus before taking it themselves and NO sikh would allow meat products in their temples and so it follows that it is preferred for a Sikh to be a vegetarian. There is dispute about this matter but the consensus is that only vegetarian food is served in Sikh temples.
(Note: Officially the dispute has been resolved and Sikhs are allowed to eat meat of animals not slaughtered in the Islamic Custom, in which the animal experiences a painful and slow death. Unofficially, many Sikhs still believe Sikhs should practice vegetarianism.)


----------



## Sikh80 (Dec 31, 2007)

The best undestanding of the kind of interest in life the Gurus recommended for their disciples is gained from the lives they lived themselves. We shall revert to this point in detail while dealing with the issue of goal. Suffice it to say here that the Gurus, in harmony with the ethics of Naam, went in for full participation in life. For them it would have been incongruous on one hand to call life as real and on the other hand to fight shy of taking up the challenges of the socio-political life of their times. 

All this was an ideological, deliberate and clear departure from the Indian religious tradition and the Gurus gave a firm lead on this new path. While eulogizing the role of the Sikh Gurus in this regard, N. Ray laments the abject surrender to the vicious status quo on the part of the saints of the Bhakti movement


----------



## Sikh80 (Dec 31, 2007)

6. Naam and Ethics 

On one hand, Naam being (a) the Sustainer and Director of the universe, (b) opposed to egoism (haumain) and (c) treasure of all qualities, lays down the standard of its ethics and on the other, points out that the universe is the plane and place where the qualities of Naam have to be expressed, so as to counteract and remove the vices of egoism and the practice of a sense of duality. Egoism involves separatism, selfishness, and individualism leading to the vices of greed, anger, pride, passion, conflict, wars, etc. ?The removal of duality is the way of God,? [1. p. 126] Naam being the opposite of ego, the same has been indicated as the only remedy for egoism, pain and frustration. [1. p. 1205]. In the same context, the Gurus have mentioned two sets of people ? one, the self-faced (manmukh) or egoistic, following the ethics of egoism and selfishness, and the other, the superman or God-faced (gurmukh), following the ethics of Naam in all phases of human activity.


----------



## Sikh80 (Dec 31, 2007)

The ethics of Naam chooses its duties, virtues and value-system as consonant with the standard of Naam or a unitary view of life. Following are some of the verses in Guru Granth Sahib condemning egoism and duality and instead recommending the virtues and spirit of Naam so as to avoid and eliminate the vices of egoism :

"In the grip of maya, we grab what belongs to others." [1. p. 715].

"Man gathers riches by making others miserable." [1. p. 889].

"Human passions, ego, duality lead us away from God." [1. p. 647].

"God does not come near a person hard of heart and with a sense of duality." [1. p. 751]. "Some people shun meat, but devour men." [1. p. 1289]. "With God, only the deeds that one does in the world are of any avail." [1. p. 1383]. "Goodness, righteousness, virtue and the giving up of vice are the ways to realize the essence of God." [1. p. 418]. ?God?s riches belong to all, and it is the world that makes distinctions." [1. p. 1171].

Thus, the entire progress of man is from being an egoist to being a man of Naam by shedding egoism and accepting the ethics of Naam, i.e., from being self-centred to being God-centred.


----------



## Sikh80 (Dec 31, 2007)

7. Naam and Human Goal 

It is in the field of human goals that the world-view of Naam and its logic make a basic departure from the traditional Indian view on the subject. On this problem, the Gurus? views have not only been made clear and precise in their doctrine of Naam throughout Guru Granth Sahib, but these have also been emphasized and exemplified by their lives, which embody an unambiguous lesson on the issue. We shall, therefore, attempt to consider the subject from all the three angles, namely : 

(a) the doctrine of Naam, 

(b) other tenets and principles laid in Guru Granth Sahib, 

(c) the lives that the Gurus led so as to lay down the ideal for others to follow. 

(a) The Doctrine Of Naam : 

Naam, the Ever-Creative Immanence of God, is engaged in directing the universe, which is real, to become a qualityful world. Every student of Guru Granth Sahib knows that the theme of a large number of prayers and hymns therein is a longing for the gift of Naam, or to be linked with Naam, e.g., "I am beholden to Him who enlightens me with Naam." "My Guru makes Naam permeate me." [1. p. 40]. "Let me not forget Naam, rest is all greed." [1. p. 1247]. "I beg from You the gift of Naam." [1. p. 289]. "He reaches the highest stage whom God benevolently yokes to His Naam." [1. p. 284]. "To ask for any boon other than Naam is to invite pain." [1. p. 958]. "To be imbued with Naam is the essence of true living." "Pray, link me to God." [1. p. 701].


----------



## Sikh80 (Dec 31, 2007)

Accordingly, the highest ideal under the Naam Marga is to be yoked or linked to Naam in order to take the world of man to a qualityful goal. In this context, the significance of a God of attributes has already been explained. Naam being the opposite of egoism, this progressive movement is towards an ideal in which selfishness and egoism disappear and qualities of Naam are practised. And to be linked to Naam only means being its instrument and sharing the responsibility of this creative and qualityful development in the world. One imbued with Naam not only takes part in the world without a sense of duality and selfishness, but also strives to create a beautiful world of harmony and quality. Egoism is the cause of all pain, suffering and conflict, which hinder progress towards the goal. As against it, the practice of Naam and its ethics, namely, the unitary view of life, is both the ideal and the sovereign remedy for all ills and evils (sarab rog kaa aukhad Naam), and the way to human development. 

"Destroy evil and you become a perfect man." [1. p. 404]. "Give up evil, do right and you realise the essence of God." [1. p. 418].


----------



## Sikh80 (Dec 31, 2007)

(b) Other Tenets And Principals In Guru Granth Sahib : 

Let us see if the same ideal is prescribed under the other doctrines of Guru Granth Sahib. In answer to a specific question as to how to remove the wall of falsehood obstructing man?s progress to become an ideal or a true man, the Guru gives a categoric reply : "By working according to the Will of God." [1. p. 1]. Again the same ideal of deeds (not of words, rituals, ascetism or even of yogic discipline) is prescribed in the hymns of cosmography quoted earlier about the role of man on earth. It is pointed out that "all assessment is made in accordance with the deeds and doings of man ...... By His Grace only the righteous get the insignia of God?s approval." [1. p. 7]. In Sikhism, God is the Creator of the Universe and invariably the prayer is to be of service to Him. "May I have millions of hands to serve Thee. Service is the way to cross the hurdles of life." [1. p. 781]. "Be ever alert in the service of God. Serve God every moment and relax not." [1. p. 647-8].


----------



## Sikh80 (Dec 31, 2007)

This in effect means to be of service in the universe, which is the authentic creative activity of God, who is directing it towards a goal and with a purpose. This service in the universe is really the selfless and qualityful service of all who have to be looked upon alike. [1. p. 77]. The Guru says, "Where there is egoism, God is not; where God is, there cannot be any egoism." [1. p. 1092].

In Sidh Gosht, Guru Nanak has very clearly specified his mission and goal and thrown full light on the issue as to how he would lead his followers across. He says, "With the help of other God-conscious persons, I shall help man to remove his alienation from Naam and God and assist him to cross the difficult hurdles in life." [1. p. 939]. Guru Nanak has thus clarified as to what he means by ?carrying out His Will? and executing God?s mission of creating a society of God-centred men. The Guru says, "The God-man achieves the goal and makes all others do so." [1. p. 125]. That is exactly the reason why the Gurus have likened themselves to a ?servant of God,? ?a soldier in God?s Legion,? or ?a wrestler in the cause of God.? The world being the authentic creation of God, supported by His immanence, the service of God means the service of His creation, namely, the world, this life and man. It is in this light that the Guru?s hymns in Sidh Gosht and elsewhere have to be understood. 

to be contd..........*********


----------



## Sikh80 (Dec 31, 2007)

Here we may lay stress on two very important and relevant points : (i) The Gurus have repeatedly indicated a continuing process of development, evolution and progress in the empirical world, and (ii) they clearly point out that further progress from animal-men or egoistic men to supermen or God-centred men is not only possible, but is also aimed at. In the hymns of cosmography, already quoted, an ascending order of creation, form, or evolution is indicated. 

The Gurus have stated that individuation was created by God and ?slowly there has been growth from small organisms, insects, etc., to animals, and finally to the present animal-man, with his subtle sense of perception, discrimination, reason, introspection.? [1. pp. 946, 466]. "For several births (you) were a mere worm, for several births an insect, for several births a fish, animal, ...... after ages have you the glory of being man." [1. p. 176]. " ...... after passing through myriads of species, one is blest with the human form." [1. p. 631]. "God created you out of a drop of water and breathed life in you. He endowed you with the light of reason, discrimination and wisdom ...... From a sinner He made you virtuous and the lord of all beings. Now it is up to you to fulfil or not to fulfil your destiny." [1. p. 913]. Further progress of man or animal-man, as stated in the hymn of Dharam khand, depends entirely on the deeds of the individuals.


----------



## Sikh80 (Dec 31, 2007)

There are two worlds - the first is the world, which we can see, touch, hear, smell or taste - this is called “Maya”. The second is the Living Presence of the One Formless God, the Force, the Spirit of Nature - this is called “Naam”. When we bring the Force into our lives we enrich them. If we live only in the realm of the physical senses, without the Naam, we are only half-alive.

The whole of Gurmat is a way of life bringing the Naam into our everyday lives. The only command in the Sikh faith is “Jap”. This means Repeat, Remember, Awake! Love, Understand, Act! It is easy to understand the importance of Jap if we think of what happens if we don’t do it. We are slaves to the fashions of the present whatever they might be, we forget the Source of Life, we are asleep to the Spontaneous Harmony of Nature from the dancing of the stars to the hymn singing of the birds. When we Jap we say “Yes” to God, we say “Yes” to Life; when we refuse to Jap, we say “No!” to God. The choice is ours. The consequences are ours.

Gurmat is natural religion. Naam fills our world like fire in wood or perfume in a flower. God is the Life of life, the Soul of the cosmos, the Vital-Breath of life. The bridge between the world and the Naam is the Guru, the “bringer of light”. The Guru says that this way is from the first breath. The path of universal Grace is the natural religion existing at all times and places.

www.sikhspirit.com


----------



## Sikh80 (Jan 1, 2008)

*Naam and sermon*
*Page 95*
Maajh, Fourth Mehl:
Read of the Lord's Glories and reflect upon the Lord's Glories.
Listen continually to the Sermon of the Naam, the Name of the Lord, Har, Har.
Joining the Sat Sangat, the True Congregation, and singing the Glorious Praises of the Lord, you shall cross over the treacherous and terrifying world-ocean. ||1||
Come, friends, let us meet our Lord.
Bring me a message from my Beloved.
He alone is a friend, companion, beloved and brother of mine, who shows me the way to the Lord, the Lord of all. ||2||
My illness is known only to the Lord and the Perfect Guru.
I cannot continue living without chanting the Naam.
So give me the medicine, the Mantra of the Perfect Guru. Through the Name of the Lord, Har, Har, I am saved. ||3||
I am just a poor song-bird, in the Sanctuary of the True Guru,
who has placed the Drop of Water, the Lord's Name, Har, Har, in my mouth.
The Lord is the Treasure of Water; I am just a fish in that water. Without this Water, servant Nanak would die. ||4||3||
Maajh, Fourth Mehl:
O servants of the Lord, O Saints, O my Siblings of Destiny, let us join together!
Show me the way to my Lord God-I am so hungry for Him!
Please reward my faith, O Life of the World, O Great Giver. Obtaining the Blessed Vision of the Lord's Darshan, my mind is fulfilled. ||1||
Joining the Sat Sangat, the True Congregation, I chant the Bani of the Lord's Word.
The Sermon of the Lord, Har, Har, is pleasing to my mind.
The Ambrosial Nectar of the Lord's Name, Har, Har, is so sweet to my mind. Meeting the True Guru, I drink in this Ambrosial Nectar. ||2||
By great good fortune, the Lord's Congregation is found,
while the unfortunate ones wander around in doubt, enduring painful beatings.
Without good fortune, the Sat Sangat is not found; without this Sangat, people are stained with filth and pollution. ||3||
Come and meet me, O Life of the World, my Beloved.
Please bless me with Your Mercy, and enshrine Your Name, Har, Har, within my mind.

Through the Guru's Teachings, the Sweet Name has become pleasing to my mind. Servant Nanak's mind is drenched and delighted with the Naam. ||4||4||

Maajh, Fourth Mehl:
Through the Guru, I have obtained the Lord's spiritual wisdom. I have obtained the Sublime Essence of the Lord.

My mind is imbued with the Love of the Lord; I drink in the Sublime Essence of the Lord.

With my mouth, I chant the Name of the Lord, Har, Har; my mind is filled to overflowing with the Sublime Essence of the Lord. ||1||
Come, O Saints, and lead me to my Lord's Embrace.
Recite to me the Sermon of my Beloved.

I dedicate my mind to those Saints of the Lord, who chant the Word of the Guru's Bani with their mouths. ||2||

By great good fortune, the Lord has led me to meet His Saint.
The Perfect Guru has placed the Sublime Essence of the Lord into my mouth.

The unfortunate ones do not find the True Guru; the self-willed manmukhs continually endure reincarnation through the womb. ||3||
God, the Merciful, has Himself bestowed His Mercy.
He has totally removed the poisonous pollution of egotism.
O Nanak, in the shops of the city of the human body, the Gurmukhs buy the merchandise of the Lord's Name. ||4||5||
I meditate on the Glorious Praises of the Lord of the Universe, and the Name of the Lord.
Joining the Sangat, the Holy Congregation, the Name comes to dwell in the mind.

The Lord God is our Lord and Master, Inaccessible and Unfathomable. Meeting the True Guru, I enjoy the Sublime Essence of the Lord. ||1||


----------



## Sikh80 (Jan 1, 2008)

*Extracts Of thread*
Addressing those of us who give much importance to performance of 'seva' and good deeds,I have to say Naam is more important.In themselves all good deeds,acts of charity will ensure temporary pleasures of Swarg or heaven but they will never guarantee salvation or permanent merger with God in order to end the cycle of transmigration of soul.Good deeds must be motivated or accompanied by genuine meditation,Simran and Dhyana on the Name of the Lord,otherwise they are just empty acts of karma with their attendant results.That is why Guru has placed all emphasis on Naam as the first and foremost requisite in human life.Everything else will automatically follow through the infinite power of Naam and Guru's grace.Naam is Truth and Truth is Naam.Therefore concentration on Naam will lead to truthful living,the highest ideal according to Guru Nanak,which will then spontaneously result in true seva and good deeds.
Good deeds Vs Naam


----------



## Sikh80 (Jan 1, 2008)

contd. from link*******25
Till man came on the scene, it was not possible for life to outgrow its animal existence and alienation from God. So far, like other animals, man too has been living an animal existence. But, the Guru emphasizes the opportunity available to man to become a superman, the highest ideal in the world of creation, and thereby be the humble but active agent of the Creative God, as indicated in the hymns of Sidh Gosht quoted above. "Man with his egocentric individuality is basically an animal, with all animal limitations" [1. p. 267] and alienation from Naam or God. But, he has the invaluable capacity to come into his own by breaking this alienation and establishing a link with Naam.


----------



## Sikh80 (Jan 1, 2008)

The Guru again and again addresses man to give up his egocentric activity and instead to rise to his full stature and avail himself of this one opportunity. "After ages, this invaluable opportunity of human birth is obtained, but one loses it for nothing; one loses a ruby in exchange for a piece of broken glass." [1. p. 1203]. "Among eighty-four lakhs of species, man is assigned the supreme position, whosoever misses the opportunity, suffers the pain of transmigration." [1. p. 1075]. "Human birth is the epitome of fruitful effort, but man loses it for a trifle." [1. p. 1179]. "Human birth is precious." [1. p. 751]. "You have obtained the privilege of human body, now is your one opportunity to meet God." [1. p. 12].


----------



## Sikh80 (Jan 1, 2008)

The Guru again and again addresses man to give up his egocentric activity and instead to rise to his full stature and avail himself of this one opportunity. "After ages, this invaluable opportunity of human birth is obtained, but one loses it for nothing; one loses a ruby in exchange for a piece of broken glass." [1. p. 1203]. "Among eighty-four lakhs of species, man is assigned the supreme position, whosoever misses the opportunity, suffers the pain of transmigration." [1. p. 1075]. "Human birth is the epitome of fruitful effort, but man loses it for a trifle." [1. p. 1179]. "Human birth is precious." [1. p. 751]. "You have obtained the privilege of human body, now is your one opportunity to meet God." [1. p. 12].


----------



## Sikh80 (Jan 1, 2008)

This is how we understand Guru Nanak?s statements that his mission is, with the help of other God-conscious persons, to assist man to grow into superman, so as to cross egoistic obstacles in the sea of life, and thereby to help the process of evolution and creativity to supermanship, flowering into a beautiful world. Hence, the ideal is not only to be a superman oneself, but with the help of other supermen to convert everybody into supermen. [1.p.295]. And this physico-spiritual ideal, laid down in Guru Granth Sahib, can be reached only in this world by removing human alienation caused by ego (haumen) which is opposed to Naam, and which can be removed only by creative and altruistic living.


----------



## Sikh80 (Jan 1, 2008)

Already we have looked at this issue from another angle and concluded that Naam is conducting a qualityful movement expressible and aimed at fructifying in the world of man. In the background of Indian religions, this is the way to emphasize the importance of creative living in the world, as also of what one may call, this-worldly interest of God. To say that God has moral qualities does not mean an anthropomorphic description of God, but it is a metaphoric way of expressing the essentiality of virtuous conduct which alone secures progress as against the egoistic and individualistic activity of the selfcentred man (manmukh), who generates forces of separatism, conflict, war and chaos. That is why the Guru also describes the God-centred man (gurmukh), the ideal in Sikhism, as having qualities of spontaneous beneficence, love, help to the poor, etc., essentially the same qualities as of God. In short, in the case of God-centred man, his love for God is in fact transformed into God?s love for man.


----------



## Sikh80 (Jan 1, 2008)

It needs to be clarified here whether the ideal in Sikhism is linkage with God or merger in God. According to the Gurus, man, because of his individualism and selfishness, stands alienated from God?s immanence. Instead of serving God of attributes, man, in his ignorance and myopic vision, starts serving his own self and fails to rise to his full height of being a conscious and humble instrument of God?s creative functioning in the world. In His Transcendence, God?s Being is all by Himself in a Self-absorbed state, without sign of any visible form, devotion, love or creative activity. In that state, God?s Will, Naam or attributes are not expressed, since these can work only in the created world.


----------



## Sikh80 (Jan 1, 2008)

It needs to be clarified here whether the ideal in Sikhism is linkage with God or merger in God. According to the Gurus, man, because of his individualism and selfishness, stands alienated from God?s immanence. Instead of serving God of attributes, man, in his ignorance and myopic vision, starts serving his own self and fails to rise to his full height of being a conscious and humble instrument of God?s creative functioning in the world. In His Transcendence, God?s Being is all by Himself in a Self-absorbed state, without sign of any visible form, devotion, love or creative activity. In that state, God?s Will, Naam or attributes are not expressed, since these can work only in the created world.


----------



## Sikh80 (Jan 1, 2008)

Second is the state when God?s Naam and Will are expressed and creative functioning in the universe goes on. To talk of merger in God in this state involves virtually a reversion to the first state of God being Self-absorbed. This is, therefore, a contradiction in terms, because while God is engaged in His Creative Activity, there can be no question of the cessation of this dynamic activity or merger of man in the Self-absorbed state. Besides, such an opposite process would be evidently counter to the expressed creative Will of God. True, there are some hymns in Guru Granth Sahib where merger with God appears to be indicated, but this merger or joining means only a link, as quoted earlier, with the Creative Immanence of God, because merger involves loss of identity and can be possible only in a pantheistic creed and not in a theistic creed like Sikhism.


----------



## Sikh80 (Jan 1, 2008)

Below are quoted a few of the hymns which clarify the issue :

(i) "His body and mind are imbued entirely with the hue of Naam and he lives always in the company of God; as one stream of water intermingles with another, in the same manner his light merges in the light of God." [1. p. 278].

(ii) "The gurmukh is all admiration for the attributes of God; and he remains merged in God." [1. p. 942].

(iii) "Brahmgyaani looks solely to God for all support." "God lives by the side of Brahmgyaani." "Brahmgyaani is himself God." [1. p. 273].

(iv) "He devotes himself to God with his whole being and remains merged in his God." [1. p. 286].


----------



## Sikh80 (Jan 1, 2008)

All these and similar other hymns are significant, because the idea of the superman?s identity being different from that of God appears in the same hymn as containing, side by side, the idea of his apparent merger in God. Evidently, the Gurus would not give two contradictory concepts in the same breath. Therefore, the seeming symbols of merger only signify a link between the superman (gurmukh) and Naam, especially as in all these and other such hymns, the superman has been indicated as a functioning and separate identity.


----------



## Sikh80 (Jan 1, 2008)

We further amplify to show that the interpretation stated above is the only one that can be accepted :

(i) The Gurus do not lay two kinds of ideals for their disciples, i.e., one of link with the Creative Naam or His Will and expressible only in the created world, and the other of one?s merger in the Self-absorbed state of God, even while the created world exists and is being dynamically worked by His Immanence. Nowhere in Sikhism is there the least evidence or suggestion of two alternative ideals or duality of goals. Such a thing is contrary to the very fundamentals of Sikhism as expressed profusely in Guru Granth Sahib and in the entire Sikh tradition, which is not only anti-ascetic and anti-withdrawal from life, but stands for active participation in the world. Merger in the anonymity of Brahman may be the ideal in other Indian systems or salvation religions, where the world is either an illusion or of a lower category, or where participation in samsara is anti-spiritual, but it cannot be so where God is the Creator of this beautiful world, which is the only field of His Will and Creative Activity. 

The goal is not heaven or salvation but love of Naam : "Heaven cannot equal God?s Naam. The God-faced has no desire for salvation." "I seek not power, nor salvation; pray, give me the love of God." [1. pp. 1078, 534].


----------



## Sikh80 (Jan 1, 2008)

(ii) In Dharam khand, the Guru has clearly laid down that for every one on this earth, the only ideal is of virtuous activity and deeds, which alone meet God?s approval. The same direction is given in the Guru?s dictum : ?Higher than truth is truthful conduct or living.? 

(iii) In the Hymn of Cosomography, as discussed earlier, the superman is limited only to the Region of Creativity. He is not merged in His Immanence, much less in His Transcendence, where the question of the separate identity of the devotee does not arise. Any such suggested merger would even be contrary to the clear denial of incarnation of God (avatarhood) in Sikh theology. For, a corollary of man?s merger in God would be God?s incarnation as man.


----------



## Sikh80 (Jan 1, 2008)

(iv) Merger of the superman with God, without being His creative instrument, would inevitably involve the re-absorption of the Immanence or Will of God. This would virtually be a request for winding up all God?s creative activity. Such an ideal might be logical in religious systems where human existence is not considered real and authentic, or is a bondage, or in dualistic creeds where the separation of the spiritual element from the material element (prakriti) is sought. That is why in such systems, self-immolating asceticism and calculated other worldliness or austerities have a logical and recognised spiritual sanction, but not so in Sikhism, where all such practices have not only been considered to be useless and superfluous, but are deemed positively harmful and un-spiritual, especially when the Guru?s God is Creative and Attributive, and wants His supermen to be the instruments of His Will and of His Progressive Creativity. 

This makes one point clear. The Guru?s language being symbolic, link, merger, or
joining can never mean fusion, or loss of human identity of the superman, and, thus, his ceasing to be a creative instrument of God?s Will, plan and purpose in the created world. The ideal of simple merger or nirvana (not Bodhisattvic) would not be the service of God or Naam or action according to His Will, but would rather be an anti-creative annihilation or spiritual suicide almost egoistic in its content.


----------



## Sikh80 (Jan 2, 2008)

(v) The ideal of merger in God would be quite foreign to a monotheistic creed like Sikhism, which in all its aspects, is anti-pantheistic and casts on the individual the responsibility of taking up God-centred activity instead of self-centred indulgence. Harmony with the Will of God does not mean absorption into it but free co-operation with it. ?Our wills are ours to make them Thine.? In other words, ?identification with the Divine Will on man?s part really signifies an act of faith and freedom by which he makes the Divine End, his own end; it is not the recognition of the actual identity of his will with God?s Will,? writes Galloway. [3.].


----------



## Sikh80 (Jan 2, 2008)

We conclude that the superman, towards whom the evolutionary progress is directed, becomes the instrument of, or linked to Naam. This is the meaning of the ideal of one?s being linked with Naam or doing the Will of God or being given the boon of Naam. The role of the God-faced is not only to be ever-creative and altruistic himself, but also to make the entire social fabric creative and virtuous. In Indian religious life, it involves a radical shift from personal piety and salvation to service of man in general, whose uplift becomes the first and the highest love and priority in spiritual endeavour. Everyone is to be raised to the level of the superman and treated as equal.


----------



## Sikh80 (Jan 2, 2008)

This we have seen is the thesis of Guru Granth Sahib. Since all these ideals can be pursued by the superman only in the spacio-temporal world, it is obvious that any supposed ideal of merger, as in some other religions, is both foreign and contrary to the thesis of Naam. Just as in the case of the art of swimming, no training or test of it is possible outside the pool, similarly, whether a person is self-centred or God-centred, qualityful or otherwise, can be tested and authenticated only in this world of ours, and that also from one?s deeds and activities during his participation. The aim is to be the instrument of God and to fulfil the object of evolving supermen and making this world into a beautiful and qualityful place of supermen, i.e., to create God?s kingdom on earth.


----------



## Sikh80 (Jan 2, 2008)

(c) The Lives That The Gurus Led So As To Lay Down The Ideal For Others To Follow :

Having come to the conclusion that according to the doctrine of Naam, as laid down in Guru Granth Sahib, complete participation in life is the ideal, we may see what kind of life the Gurus lived. The lives of the ten Gurus are the best pointer to the goal of human life set in Guru Granth Sahib, since these constitute the clearest interpretation of their teachings. In the Guru Granth Sahib, all kinds of social and political qualities have been attributed to God and the Superman. Accordingly, it was the demand of the doctrine of Naam that the Gurus take full share in the life of their times. And we see that this is, as it should have been.


----------



## Sikh80 (Jan 2, 2008)

Apart from the eternal problems of man, with which the Gurus dealt in detail, students of history know that in the Gurus' times there were two malignant growths ?
 the caste and the tyrannical political system.

The Gurus never bypassed them as being too mundane to concern them. Regarding both these matters, the Gurus? role has been revolutionary. In their hymns, they have forcefully condemned these institutions : "The pride of caste leads to multifarious evils." [1. p. 1128]. "Distinction of high and low caste and colour, hell and heaven introduced by the Vedas are misleading." [1. p. 1243]. "Kings are like tigers and courtiers like dogs, and they prey upon peaceful citizens. The Kings? employees tear up innocent persons, and the dogs lick up the blood that is shed." [1. p. 1288].


----------



## Sikh80 (Jan 2, 2008)

"_The Mughals are made the instrument of death. The people have suffered intensely, O God, art Thou not moved? ...... If the strong mauls the strong, I grieve not. If the lion attacks the sheep, the master of the flock must answer."_ [1. p. 360]. 

Their protest against these evils did not rest at that. In the social institutions which the Gurus organised, caste had no place. Four of the five Beloved Ones (panj piaraas) of the Guru, who were to lead the entire community of the Sikhs were from the Sudras. After the political execution of the Fifth Guru, the Sixth Guru started regular military training and preparations in order to fight the challenges of the oppressive political system. The execution of Guru Tegh Bahadur intensified the socio-political struggle against Mughal misrule. Two of the sons of Guru Gobind Singh sacrificed their lives in war, while the remaining two were bricked alive. The Tenth Guru also laid down his own life in this struggle. It is not our object here to go into historical details or to assess the political impact of the Sikh movement.


----------



## Sikh80 (Jan 2, 2008)

We need only to stress that as the result of their own thesis laid down in Guru Granth Sahib, the Gurus felt a spontaneous spiritual compulsion to organise and raise a revolt against the oppressive socio-political system.Obviously, the lives of the Gurus reinforce the conclusion we have already reached, namely, that Guru Granth Sahib stands for complete participation in all creative and constructive aspects of life.


----------



## Sikh80 (Jan 2, 2008)

8. Way to Naam 

Now, we come to the last question as to how to establish link with Naam, how to become God-centred from a self-centred person, and what method of training to adopt on this path. Just as the attributive God must work in the world, the training and transformation must also be in the world itself, and not outside it. In Guru Granth Sahib the following five modes of training have been referred to :

(a) remembering God (Naam);

(b) keeping good company;

(c) developing a sense of discrimination;

(d) doing virtuous activities in the sense explained already;

(e) avoiding vices. 

It is not our object here to elaborate on these except (i) to clarify an ambiguity which, we feel, exists about remembering Naam and (ii) to give a few statements of the Gurus on each of these modes.


----------



## Sikh80 (Jan 2, 2008)

_Note:_
_It was an extract Of an article. _

_            Naam_ is cure of all suffering.  “If there is _Naam_ I live, if not I die.”  “_Naam_ is beautiful.”http://www.sikhphilosophy.net/gurmat-vichaar/18940-concept-of-naam-5.html#_edn1_  “A body is dead without life and a life is dead without Naam.  All activities of human being without Naam are worthless and cause bondage and suffering.”[ii] Guru does not denounce the pleasures of the world, but without the link with Akal Purakh they are empty.  Naam supplies the real content.[iii] Naam is not muttering of mantras by the tongue but it is communion of the heart with Akal Purakh[iv].  It is the motivation behind remembrance and to keep the God in mind. Naam is not mere reflection or meditation, it illuminates our hearts and affects all activities of our life.  It is moulding of the whole personality.  Naam is our whole character.  Naam is our whole, but pure worldly life.[v]__



http://www.sikhphilosophy.net/gurmat-vichaar/18940-concept-of-naam-5.html#_ednref1 Ibid 2. Page 1198.

[ii] Ibid 2. Page 8, 11, and 40.

[iii] Ibid 33. Page 233.

[iv] Ibid 2. Page 1255 and 1264.

[v] Ibid 33. Page 236.
http://globalsikhstudies.net/articl...Sikh Vision of the Cosmic Order - Part II.doc_


----------



## Sikh80 (Jan 2, 2008)

There is both theoretical and practical aspect of a religion in the Vedantic tradition.  _Sidhanta_ is philosophical aspect and _Marga_ is the method of living that philosophy.  In Sikhism _Naam Marga_ is the theoretical side and _Wismad Marga_ is the practical side.  The distinction is in name otherwise they are the two aspects of the same process.http://www.sikhphilosophy.net/gurmat-vichaar/18940-concept-of-naam-5.html#_edn1_

 Wismad or wonderful bliss (Anand) is the aesthetic feeling of wonder.  In Wismad the individual experiences indescribable intensity of wonder and joy.  Anubhav (intuition) feels quite at home.  The whole, the experience, the experiencer, and the experienced is one linked unity.  It is aesthetical insight leading human being through appearance to reality through world to God.[ii]  The feeling of this transcendental experience, a feel of wonder and joy is Wismad and it is indescribable.[iii]  In this state, the distinction between God and His attributes is lost.  Then God is Wismad, the world is Wismad and the self is Wismad and all three merge into Wismad.[iv] 

            Gurmukh's mind is towards God, Gyani is the one who has knowledge, Brahmn Gyani is the one who has realized God.  Such a man does not fear anybody nor does he frighten anybody.[v] Mind is capable of good and evil but soul is not.  When soul becomes dominant then the attachment of mind with the world is lost.  The soul remains unaffected and the mind stays in tune with the soul.  All individual’s actions are guided by Bibek Buddhi in contemplation.  Then he or she becomes Jiwan Mukt - enjoying perfect release while living in this world.[vi]

            When the individual will is attuned to divine will.  Then all activities of life are performed without any mental conflicts.  Human being feels one with God and becomes a resident of Begam Pura - Sinless and Fearless colony, Abchal Nagari - Everlasting city - the kingdom of God[vii].  The worshipper always prays for God’s grace and does not expect anything as a necessary fruit of their labours[viii].  A Sikh does not do anything without first offering an Ardas - prayer requesting Akal Purakh  to be with him or her at every step.  A Sikh goes to Satsang - Holy Association and listens to Kirtan.  The sacred music speaks of an intense yearning of heart for the divine which is in human being and not in the temple or scripture, nor in images and symbols.[ix]  Gurus insisted on Naam Japna meditating on God’s name, Kirat Karna earning an honest living and Wandke Chakna to share earning’s with fellow beings.  These three aspects constitute Guru’s Naam or Wismad.[x]

            There are five stages of development in the evolution of individual's inner consciousness.  This is the process of transformation which allows the individual to achieve enlightenment through the framework of progression from the self to Naam.  The lowest region is Dharam Khand (the sphere of law).  It is the material environment of human being.  In this region human being looks upon things as created by God.  The second stage is Gyan Khand which is the region of reflective imagination.  What is perceived by the senses is extended in its vastness.  The third stage is Saram Khand, the region of creative imagination.  In this realm God's attributes of beauty - the vision is revealed to human being, and he or she sees the infinite creativeness of God.  The fourth is Karam Khand the region of Grace.  Here the development of mental outlook has the divine grace, and the divinity itself.  The attribute of the realm of grace is Hukam (Will of God).  The fifth and the last realm is Sach Khand (the realm of Truth) - the realm of Supreme Being - the metaphysical Reality.  In Sach Khand human being's will is in tune with the divine will.[xi]

http://www.sikhphilosophy.net/gurmat-vichaar/18940-concept-of-naam-5.html#_ednref1 Ibid 2. Page 213, 232, and 233.

[ii] Ibid 2. Pages 237-239, and 243.

[iii] Ibid 5. Pages 293, 320, 377 Sukhmani

[iv] Ibid 5. Page 299.

[v] Ibid 5. Page 1425.

[vi] Ibid 2. Page 243-244.

[vii] Ibid 2. Page 247.

[viii] Ibid 5. Page 838.

[ix] Ibid 2. Pages 251, 252.

[x] Ibid 2.

[xi] Ibid 2. Pages 252-254.

sikhglobal studies._


----------



## Sikh80 (Jan 2, 2008)

Yogi Bhajan Lecture Archive: Share With Others

an important article:copyrighted material.


----------



## Sikh80 (Jan 2, 2008)

(a) Remembering God (Naam) : There is considerable misunderstanding as to what constitutes the remembering of Naam. True, in Guru Granth Sahib there is laid great stress on remembering Naam (Naam Japanaa) and praise of God (sift saalaah). Accordingly, it has been said by some that this remembering, or what Trumpp calls "muttering", is by itself enough for one to link oneself with God. This remembrance is sometimes also understood to mean yogic practices for the achievement of the so-called bliss as an end in itself. We are not only unaware of any hymns in Guru Granth Sahib recommending such yogic practices or any tradition in this regard, but there are clear hymns against the use of such practices as means to spiritual achievement or as ends in themselves. In the very first hymn of Japuji, mere one-point meditation is considered pointless, the way to be a sachiara is to work according to His Will. True, there are numerous verses in Guru Granth Sahib eulogizing Naam and Its remembrance.


----------



## Sikh80 (Jan 2, 2008)

But there are also innumerable verses denying the utility of any mechanical means or mere repetition of words or hymns, e.g., "Every one repeats God?s Name, but by such repetition one gets not to God." [1. p. 491]. "With guile in heart, he practises guile, but mutters God?s Name. He is pounding husk and is in darkness and pain." [1. p. 1199]. "One mutters God?s Name, but does evil daily in this way the heart is not purified." [1. p. 732]. The important thing is the motivation behind praise and remembrance. Flattery, sycophancy and hypocritical utterances cannot be considered praise, because the motive of such utterances is self-interest. Real praise involves admiration, love and devotion accompanied by an honest desire to follow as an ideal or imbibe the qualities of the one who is praised, God in this case. Such praise is a pining for what we are not, with a humble desire to move in the direction of the ideal.


----------



## Sikh80 (Jan 2, 2008)

Praise, thus, is a spontaneous acknowledgement of the Glory of God and the desire to please Him, not by mere words but by qualityful deeds. Similarly, remembrance or repetitive utterances can be mechanical, magical, or ritualistic in nature. As against it, remembering can be a way to keep in mind one?s basic ideals so that the frail human psyche does not falter or deviate from one?s chosen direction and ideals. That is why, in the hymns of Guru Granth Sahib, the reference is not at all to any mechanical repetition but to keep God in mind. Hence, the words used for the purpose are, Naam ?being or living in one?s consciousness? (man vasai, or kare nivaas), ?enlightening one?s being? (kare pargaas), ?imbued?(ratte), etc. This remembrance is like keeping the fear of God in one?s mind while embarking on any activity or making any decision. It is not an end in itself and seeks no magical or compulsive effects, but it is a way of reminding oneself to take heart and courage to do the right thing.


----------



## Sikh80 (Jan 2, 2008)

Just as in the case of ?doing the Will of God? and ?being yoked to Naam?, ?remembering? is also inalienably linked with the subsequent decision to be made and activity to be undertaken. ?By dwelling on the Word, mind flows to serve others.? In short, the praise and remembrance of Naam, or keeping ?Naam in heart? is just the means to recall the lesson and the ideal suggested by Attributive Naam. It is an humble attempt to seek the Grace and Light of the Guiding Star of Naam, to show to the weak and wavering psyche the path one has to tread and the direction in which one has to move in life. The conclusion is the same, namely, that all deeds and activities have to be in life, which is the sole test of the earlier training, remembrance and preparation. 

(b) Company Of God-faced Men : The Guru writes : "Just as castor plant imbibes the scent of the adjacent sandal wood, similarly, even the fallen are emancipated by the company of true ones." [1. p. 861]. "In good company, we become true and develop love for Naam." [1. p. 58]. In good company, one becomes good." [1. p. 314].


----------



## Sikh80 (Jan 2, 2008)

(c) Use Of Reason And Sense Of Discrimination : In the Gurus? system, use of human rationality and sense of discrimination have a distinct and important place. Man?s faculty of reason is without doubt an asset which other animals do not possess. Sikh theology being non-deterministic, man has a distinct moral freedom and responsibility in the choice of his actions and thereby to bring about his transformation. The Guru writes, "By use of discrimination or intellect one serves God. By discrimination one is honoured. By discrimination and study one understands things. It is the sense of discrimination that makes one charitable. This is the right way, rest is all wrong." [1. p. 1245]. "Man is blessed with the light of reason and discrimination." [1. p. 913]. "One, in fear of God and discriminating between good and bad, appears sweet to God." [1. p. 768]. "We know right from wrong and yet fall into the well with torch in hand." [1. p. 1376].


----------



## Sikh80 (Jan 2, 2008)

(d) Ethical And Creative Activities : We have concluded already that only moral deeds in all fields of human activity are acceptable to God. God?s interest in this development of man can be gauged from the fact that "He takes cognizance of and rewards even an iota of good deed," [1. p. 784] it being "His innermost nature to help the erring." [1. p. 828]. A few of the Guru?s hymns on the issue are given below : "Love, contentment, truth, humility and other virtues enable the seed of Naam (vision of basic unity and reality) to sprout." [1. p. 955].


----------



## Sikh80 (Jan 2, 2008)

Avoiding Vices : Side by side with the above positive step it is equally important to avoid vices, "With self-control and discipline, we forsake vice and see the miracle of man becoming God." [1. pp. 343-4]. "Drive out lust and anger, be the servant of all, and see the Lord in all hearts." [1. p. 866]. Control your evil propensities and you become a perfect man." [1. p. 404]. "Good, righteousness, virtue and giving up of vice are the way to realize the essence of God." [1. p. 418]. "Control cravings, and the light of wisdom will come; then fashion this wisdom into deeds." [1. p. 878].


----------



## Sikh80 (Jan 2, 2008)

We need hardly amplify the point except to say that the entire approach and the method of training have to be interconnected and simultaneous. The remembrance of God, good company and use of human rationality have to be the means to help man to undertake and do right kind of action and deeds, involving productive work, sharing of profits, and looking upon and treating all alike. "The man incapable of earning a living gets his ears split (for wearing yogic-earrings), or one becomes a mendicant. He calls himself guru or saint, but begs for food from door to door. Never look up to such a person or touch his feet. He alone knows the way who earns his living by hard work and shares his income with others," [1. p. 1245] i.e., the training of man has to be in life and for life. "My whole being, body and consciousness are imbued with Naam. True living is living God in life." [1. p. 684].


----------



## Sikh80 (Jan 2, 2008)

In the Guru?s system, the entire development has to be integrated, good actions eading to change in emotions and attitudes, and change in motives and approach resulting in good reactions and deeds. According to the Guru, "without good deeds no worship is possible." [1. p. 4].


----------



## Sikh80 (Jan 2, 2008)

Here is an important word of caution. We are not at all denying the basic sanctity of the mystic approach and experience, or that the ultimate link with Naam involving the highest spiritual or suprasensory experience is an act of God?s Grace. All we suggest is that according to the Sikh Gurus, the seeker?s way to invite God?s Grace is through virtuous and non-egoistic deeds in life, and that after the mystic experience, the compulsion for such deeds is even greater than before, since one is the creative instrument of the Attributive Naam, dynamically directing and sustaining the world.


----------



## Sikh80 (Jan 2, 2008)

9. Conclusion 

We recapitulate briefly our conclusions :

(i) The Transcendent God expressed Himself in Naam that created the world. 

(ii) Naam is the Creative and Dynamic Immanence of God, supporting and directing the becoming universe towards (a) a qualityful goal and (b) the emergence of a society of supermen. 

(iii) The Gurus? system is monotheistic, since God is both Transcendent and Immanent, and the world is His creation. 

(iv) The world is proclaimed as authentic and the sole sphere of Naam?s deed, interest and activity. It is not illusory or of a lower category of reality. 

(v) Accordingly, all human actions have a reality and validity, and are immoral or moral, destructive or constructive, self-centred or God-centred, to the extent they contribute or not to the ethics of Naam or a unitary view of life. 

(vi) The superman is both the knower and the executor of God?s Will. After enlightenment, his duties and responsibilities, as the agent of Naam, increase and become more purposeful. He cannot be a silent spectator of this world, or a mere enjoyer of bliss; his bliss lies in being yoked to God?s purpose, giving meaning to life, and hope and optimism to man, i.e., in Sikhism, the test, expression and goal of all mystic and spiritual endeavour is life and life alone. 

(vii) The way to establish link with Naam is through virtuous participation and deeds in all aspects of life, which is the sole arena and test of spiritual and mystic activity both for men and supermen. It is not possible to have link with God by ritualistic, ascetic or escapist practices or even so-called salvation or merger.


----------



## Sikh80 (Jan 2, 2008)

The doctrine of Naam gives a clear clue to the understanding of Sikh theology and Sikh history. It also explains vividly the ten Gurus? attack on the socio-political institutions of their times, their martyrdoms and military preparations and struggle with a view to creating new socio-political organisations and institutions, and how all these were the logical consequence of a single spiritual thesis and the continuous unfolding of a planned process, uninfluenced by local, social or political circumstances or the exigencies or accidents of history. 



REFERENCES

1. Guru Granth Sahib.

2. Bachitar Natak, part A-6 (33).

3. Galloway : The Philosophy of Religion, Edinburgh, 1915, p. 654.

4. See, Niharranjan Ray : The Sikh Gurus and The Sikh Society, Punjabi University, Patiala, 1970.

5. Sharma, I. C. : The Ethics of Buddhism, Ethical Philosophies of India, p. 169.

6. Smith Huston : The Religion of Man, New York, 1959, p. 214.

7. Stace, W. T. : Mysticism and Philosophy, p. 126


----------



## Sikh80 (Mar 16, 2008)

*Concept OF Naam in Sikhism*
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Sent by: Gurdip Singh Sekhon <gurdip@pacbell.net> ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Waheguru Jee Ki Khalsa Waheguru jee Ki Fateh!

This article is worth reading.

* CONCEPT OF NAM (DIVINE NAME):*
According to Gurmat (Guru's teaching), before the creation, God lived Absolutely by Himself, Formless. When He made Himself manifest, He first formed Himself into NAM (Divine Name) and then created Nature. After creating Nature, He did not go away from it, rather He sustained His creation with His Own presence into it, and felt delighted.

"Aapinai aap sajio aapinai rachio Nao Dui kudrat sajiai kar asan ditho chao." (Asa Mohalla 1- pauri 1, p-463)

"God created Himself and assumed Name Second besides Himself He created Nature
Seated in Nature He watches with delight what He creates." (Translation of the above)

1) NAM (Divine Name) and God are not two different entities. Nam is just another aspect of the Almighty, still Formless. Nam is the total
expression of all that God is. Nam sustains everything:

"Nam sustains and controls all beings
Nam supports the universe and its regions." (Gauri Sukhmani Mohalla 5, 16-5, p-284)

2) Nam is not expressed as mere noun and it does not mean that there is a special name of God and by enchanting of which, one will meet Him. He
is Infinite and can be called with infinite names, but who can count His infinite names? The enlightened and the blessed ones remember Him through His Attributes:

"Tav sarb nam kathai kavan
Karm nam barnat sumat."
(Guru Gobind Singh- Jap Sahib)

3) God may be called by countless names by the devotees, who create these names according to the attributes of their Godhead, but the first and the foremost name of God is clearly depicted as 'SAT' (Eternal Truth) which shows the ever-existence of God:

"Kirtam nam kathai terei jihba
Satnam tera pra purbla."
(Maru Mohalla 5, p-1083)

4) The word NAM is a mystic Word used in practical religious life and in discipline of meditation. God is remembered by His attributive names.
There is another aspect of it called true Name which emanates from a prophet's personal experience. It emerges from a vision that the Prophet has of the Divine Being. Such a mystic Word in Sikh religion is called 'Waheguru' or Wonderful God or 'Thou art Wonderful'. True Name is not the word by which we describe an object, but the total power, quality and character of Reality. Through the word 'Waheguru' the prophet has tried to sum up mystic power and experience of His presence all around. Prophets have given us Divine Names of the nameless God, which reflect His presence in our consciousness. Contemplation or meditation on true Name (Waheguru) is called practicing the presence of God in one's conscious.

5)      Gurbani (Divine Word) itself is NAM.

a)      Gurbani itself is Nam:
"Gurmukh bani nam hai, nam ridai vasaie." (Sarang ki Var-pauri, p-1239)

b) The term 'Nam Japo' means to remember God and to invoke His presence in one's conscious. All modes of meditation take the devotee into the presence of God, but according to Gurbani, Hari Kirtan, the musical recitation of Gurbani, is the super form of meditation. It invokes one's consciousness to the maximum level, into the presence of God:

"Har kirat utam Nam hai vich kaljug karni sar." (Kanre ki Var Mohalla 4, p-1314)

c)      The Gurmat explains that the recitation of the word 'Har Har..' is Nam Japna:

"Har har har har nam hai gurmukh pavai koei." (Kanre ki Var Mohalla 4, p-1313)

d) Salvation cannot be attained without Nam. In other words anything that delivers salvation is Nam. Since Gurbani delivers salvation, therefore, Gurbani is Nam:

"Sachi bani mithi amritdhar
Jinh piti tis mokhdwar."
(Malar Mohalla 1, p-1275)

'The True Bani is sweet-nectar
Whosoever is devoted to it, attaineth salvation." (Translation of the above)

"Sachi bani sion dhare piyar
Tako pavai mokhdwar."
(Dhanasari Mohalla 1, p-661)

Whosoever devoted to Eternal Bani
Will get deliverance."
(Translation of the above)

It is therefore, very clear and evident that any form of recitation of Gurbani, may be simple reading with attention and devotion or meditation on any Sabad of Gurbani or Kirtan of Gurbani, is fully deemed as Nam Japna (meditation on Nam), that is to invoke the presence of God in one's conscious.

It may be mentioned here that there are small sects who mislead the innocent Sikhs on the subject of Gurbani and Nam. These sect leaders very emphatically say to the innocent Sikhs," Gurbani says that one must meditate on Nam, but Gurbani is not Nam. Come on, we will give you Nam." Then they whisper in their ears some broken sentence of Gurbani which they call Nam, and warn them not to tell any one; if ever they disclose this Nam to any one, some curse will fall on them. In this way they run their cults (shops). Thus, innocent Sikhs and others are lured and misled into their fold. The Sikhs should, therefore, be very careful from such sects. Those who try to say that Gurbani is not Nam, they are either misguided or are deceitful. According to Gurmat (Guru's teaching), Gurbani is everything:

Gurbani is Nam:

"Gurmukh bani Nam hai.."
(Sarang ki Var-pauri, p-1239)

Gurbani is Guru:
"Bani Guru, Guru hai Bani..."
(Nat Mohalla 4, p-982)

Gurbani is Nirankar:"Wauh wauh bani nirankar hai Tis jiwad avar na koi."
(Slok Mohalla 3, p-515)

'Wauh wauh Bani is the Formless One
There is none as great as He."
(Translation of the above)

Gurbani is every Nad and Ved:
"Sabh nad beid gurbani
Man rata sarang pani."
(Ramkli Mohalla 1, p-879)

It is, therefore, Nam that ultimately leads a person to Eternal Bliss. For God consciousness, one must come in contact with Nam, but without Guru one cannot attain Nam and would wander away in the darkness.

"Were a hundred moons to appear
Were a thousand suns to arise
There would still be utter darkness
If there were no Guru."
(Asa di Var, Mohalla 2, p-463)

"Let no one in the world remain in doubt
That it could ever be possible to be saved without the Guru." (Gaund Mohalla 5, p-864)

"In this age of falsehood, Nam lieth hidden Though the Lord filleth all hearts,

The Jewel of Nam becomes manifest in the hearts of only those Who resort to the Guru's refuge."
(Parbhati Mohalla 3, p-1334)

"All repeat God's Name, yet He is not attained But when through the Grace of the Guru
God comes to reside in the mind
It is only then one's life becomes fruitful." (Gujri Mohalla 3, p-491)

This article taken from book published by Sikh Missionary Center
P.O. Box 02664
Detroit, Michigan 48202


BIBLIOGRAPHY

1.      Sri Guru Granth Sahib Jee
2.      Bhai Gurdas- Varan
3.      Bhai Vir Singh- Santhia Sri Guru Granth Sahib 4.      Dr. Kartar Singh- Sikh Fundamentals
5.      Prof. Sahib Singh- Jiwan Birtant of the Gurus
What is the Concept of Naam


----------



## Sikh80 (Apr 8, 2008)

Ang 4

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


----------



## Sikh80 (Apr 8, 2008)

*Ang08*

*Shalok:*


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


----------



## Sikh80 (Apr 8, 2008)

*Raag Goojaree, Fourth Mehl:
* *ang 10*


O humble servant of the Lord, O True Guru, O True Primal Being: I offer my humble prayer to You, O Guru.
 
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||
 
O my Best Friend, O Divine Guru, please enlighten me with the Name of the Lord.
 
*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||
 
The servants of the Lord have the greatest good fortune; they have faith in the Lord, and a longing for the Lord.
 
Obtaining the Name of the Lord, Har, Har, they are satisfied; joining the Sangat, the Blessed Congregation, their virtues shine forth. ||2||
 
Those who have not obtained the Sublime Essence of the Name of the Lord, Har, Har, Har, are most unfortunate; they are led away by the Messenger of Death.
 
Those who have not sought the Sanctuary of the True Guru and the Sangat, the Holy Congregation; cursed are their lives, and cursed are their hopes of life. ||3||
 
Those humble servants of the Lord who have attained the Company of the True Guru, have such pre-ordained destiny inscribed on their foreheads.
 
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||


----------



## Sikh80 (Apr 8, 2008)

Aasaa, Fourth Mehl:
ang 11


.You are the True Creator, my Lord and Master.
.Whatever pleases You comes to pass. As You give, so do we receive. ||1||Pause||
.All belong to You, all meditate on you.
.*Those who are blessed with Your Mercy obtain the Jewel of the Naam*, the Name of the Lord.
.The Gurmukhs obtain it, and the self-willed manmukhs lose it.
.You Yourself separate them from Yourself, and You Yourself reunite with them again. ||1||
.You are the River of Life; all are within You.
.There is no one except You.
.All living beings are Your playthings.
.The separated ones meet, and by great good fortune, those suffering in separation are reunited once again. ||2||
.They alone understand, whom You inspire to understand;
they continually chant and repeat the Lord's Praises.
.Those who serve You find peace.
.They are intuitively absorbed into the Lord's Name. ||3||
.You Yourself are the Creator. Everything that happens is by Your Doing.
.There is no one except You.
.You created the creation; You behold it and understand it.
.O servant Nanak, the Lord is revealed through the Gurmukh, the Living Expression of the Guru's Word. ||4||2||


----------



## Sikh80 (Apr 8, 2008)

*Aasaa, Fifth Mehl:*
*ang 12*


.This human body has been given to you.
.This is your chance to meet the Lord of the Universe.
Nothing else will work.
.*Join the Saadh Sangat, the Company of the Holy; vibrate and meditate on the Jewel of the Naam.* ||1||
.Make every effort to cross over this terrifying world-ocean.
.You are squandering this life uselessly in the love of Maya. ||1||Pause||
.I have not practiced meditation, self-discipline, self-restraint or righteous living.
.I have not served the Holy; I have not acknowledged the Lord, my King.
.Says Nanak, my actions are contemptible!
.O Lord, I seek Your Sanctuary; please, preserve my honor! ||2||4||


----------



## Sikh80 (Apr 9, 2008)

* 					NAM* 

 				 							 			 			   		 				 			 				NAM (lit. name), a collection of sounds possessing the capacity to signify a person, place, thing or idea, is a key term in SIKH theology, embodying a concept of central importance. 

It subsumes within it the revelation of God`s being, the only fit object of contemplation for the individual, the standard to which his life must conform, and the essential means of purification and liberation.

 Nam translates easily and accurately into the English word `Name`,_ but this does not provide an actual understanding of its full import as a conceptual category in SIKHISM._

_Even as commonly understood, a name is not a mere label. It expresses something of the nature of whatever it designates, or at least points towards that nature.
_
_As used in the compositions of the Gurus, the word nam is a summary expression for the whole nature of AkalPurakh (God)._

 Anything which may be affirmed concerning AkalPurakh is an aspect of nam. Because He is all powerful, it follows that omnipotence is part of nam. Because He knows all things, omniscience is similarly a feature of nam. The many and varied qualities which may be attributed to AkalPurakhHis timelessness. His transcendence and immanence, even His manifestation in the form of the created world of time and spaceare all to be regarded as aspects of nam. And because AkalPurakh is infinite, so too is His Name. This stress upon nam as an expression of the inherent nature of AkalPurakh should not imply that it is essentially passive. In the Sikh belief, it is crucial that individuals should understand its active role. Nam is the bringer of liberation. 

The means to release from the circuit of birth and death are enunciated by the GURU, and the message thus communicated by him enjoins all people to bring their lives into harmony with the divine Name. By means of regular devotion, coupled with strict virtues, each person can develop a pattern of living which accords with the nature of AkalPurakh as expressed in his Name. By bringing one`s being and personality into evercloser conformity with the being of AkalPurakh as affirmed by the Name one shall obtain liberation from the cycle of transmigration. The task is not an easy one, but persistently pursued it leads to the ultimate harmony. For some people this condition of perfect peace can be attained while they are yet living this life. The person who wishes to appropriate the benefits conferred by a discernment of the divine Name must undergo the discipline of nam simaran, remembrance, i.e. constant awareness of the Name. The act of simaran (smarana) is on the one hand related to the act of surati (sruli), hearing or listening to the Word (nam, sabda), and on the other to the function of smriti, i.e. consciousness which means retention in one`s awareness of what has been heard. The notion of nam simaran is thus similar to that of suratisabda. At one level this involves the practice of namjapand or repeating the Name, a longestablished convention whereby merit is acquired by devoutly repeating the sacred word. This helps the devotee to internalize the meaning of the word he may be uttering and in this sense the practice is explicitly enjoined in the Sikh faith. Further, the discipline must be practised in a corporate sense with devotees gathering as a fellowship (satsang) to sing hymns of praise (fdrtan). 

A third level which is also required of the loyal disciple is meditation. AkalPurakh, as expressed in the Name, is to be remembered not merely in the repeating of auspicious words or the singing of inspired hymns but also in deep contemplation of the divine mystery of the Name. All three practices constitute legitimate and necessary forms of nam simaran; and all serve progressively to reveal the divine Name to the person who earnestly seeks it. As Guru Ram Das, NANAK IV, says in Sdrangki Vdr, 

"Name incorruptible is beyond our comprehending. 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" (GG, 1242). 

According to Guru ARJAN, 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 (bhugaii). 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 (GG, 26465). 

_In Sikhism, nam`is an ontological category, a term denoting the Divine presence, a proper name for the Reality, an epithet of the Truth which does not exist apart from or in addition to the Truth, but is Truth by itself._ Ndwthus means AkalPurakh, the Creator who is beyond time. 

The word is sometimes used in compounds such as satinam and harinam, the Name of God. Occasionally, it is also used as a prefix as in namnidhdn (the treasure of now) and namras(szip or essence of nam). In Sikh usage, nam is not mere name, but the Ultimate Reality itself. Nam is that Omnipresent Existence which manifests itself in the form of creation and is the source and sustenance of all beings and things (GG, 284). 

In other words, nam is the manifest form of the Transcendent Spirit, unknowable otherwise to the human mind. Nam is the source of creation and like God is allpervasive. At the same lime, nam is coextensive with creation; there is no space where nam is not jetd kitd tetd ndu vinu ndvai ndhi ko ihdu: all that Thou hast created is Thy Name, i.e. manifestation; there is no place where Thy Name does not pervade (GG, 4). 

This manifestation of nam is orderly; its operation conforms to a fixed plan. 

From this point of view nam. is identifiable with HUKAM, the divine Ordinance, and is closely connected with divine Will (razd) and divine Grace (prasdd), which are further aspects of the divine Ordinance (hukam). Nam reflects the immanence of the Transcendent One in creation, which does not exist apart from His conscious Will. The word nam is normally discussed in association with the terms SHABAD (Skt. sabdd)VLnd guru, and it is also closely linked to the word hukam. In many instances nam and shabadwe used interchangeably; in other cases, however, they can be separated. "From shabad has originated nam" (GG, 644), which implies that the Truth as mediated by the Guru is the shabad (Word), whereas Truth as received by the believer is nam. The Guru is the `voice` (bdni) of AkalPurakh speaking the `Word` (shabad) which communicates the truth of the Name (nam). He who cognizes shabad shelters namm his heart. BHAIGurdas, in his Varan, 1.37, says that Guru Nanak set in motion the wheel of satinam or the vision of Holy Reality. Here nam refers to the doctrine or teaching of Guru Nanak. This doctrine is traced by Guru Nanak to his preceptor who is none other than God. 

"In whose heart is embedded the Name of the Lord is the true preceptor" (GG, 287).

 He it is who illumines the mind of the devotee with the nam. The mysteries of nam are indeed manifold; at several places in Guru GRANTH Sahib it is called nidhdn or the treasurehouse of riches (GG, 29,522); without it everyone is poor (GG, 1232). It is called the light, joti (jyoti) which dispels all darkness (GG, 264). In Sikhism, the concept of ndm represents a whole religious way, a discipline leading to Godrealization. But one cannot cognize ndm without divine Grace. Words commonly used in this context are nadar, dayd, prasdd, krpd, etc., variously translated as `grace` or `mercy`. Deluded by his haumai (egocentricity), man remains blind to the ndm which lies all around him, and by the act of grace will be put in the path to realizing it. By the favour of AkalPurakh he meets the holy Guru who makes him aware of ndm. The person who pursues and glorifies ndm and, in obedience to the Guru, lives a life which conforms to it, will eventually achieve the blissful serenity of union with the Divine. The actual obligations of a life of obedience find expression in the regular, disciplined practice of the various forms of ndmsimaran, individually as well as in SANGAT, and in acts of approved piety. Faithful cultivation of ndm lifts the disciple to that sublime condition known as mystic experience by far transcending the power of expression. It is this experience which frees him forever from the cycle of transmigration and confers on him the gift of eternal bliss. 

1. Sabadarth Sri Guru Granth Sahib. AMRITSAR, 1969
2. Jodh SINGH, GURMAT Nimaya. LAHORE, 1932
3. Sher Singh, Philosophy of Sikhism. Lahore, 1944
4. Avtar Singh, Ethics of the SIKHS. PATIALA, 1970
5. Nripinder Singh, The Sikh Moral Tradition. Delhi, 1990

NAM | Philosophy, Spirituality and Ethics


----------



## Sikh80 (Apr 9, 2008)

http://www.sikhnet.com/sikhnet/discussion.nsf/SearchView/F77FFDA5BD436F2987256BFE0012FB59!OpenDocument


SELF-EFFORT, DIVINE WILL, AND FATE

*SELF-EFFORT, DIVINE WILL, AND FATE *
Make the effort, and chant the Lord?s Name. O very fortunate ones, earn this wealth (sggs 48). 

Through sincere efforts, the mind is made peaceful and calm. 
Walking on the Eternal Path, all pains are taken away (sggs 201). 

Listen, O my companions: let?s join together and make the effort, 
to surrender to our Husband Lord. 
Renouncing our pride, let's charm Him with the potion 
of devotional worship, and the word of the Holy Saints (sggs 249). 

Make the effort, O very fortunate ones, and meditate on the Lord. 
O Nanak, remembering Him in meditation, you will obtain total peace, 
and your pains, troubles, and doubts will depart (sggs 456). 

<><><><>

Religion and the theory of Karma is used by the wily to exploit the spiritually ignorant masses. The result is fatalistic belief and behavior. Accordingly, people begin to believe and think that it is the outside agency namely divine dispensation or fate (God) that has determined their present situation, not actions of their own self-effort. Apparently, as evident, the Karma, divine will or fate seems to be much misunderstood. 

The very definition of God reveals that He is without enmity towards anybody (Nirvair) and that he is impartial (Sam-Drishtee). Therefore, it is not divine will or fate that makes, for example, one snake and the other a saint. If the God or fate is the ordainer then it would imply that the divine will or fate was friendly and partial to the soul who became a saint, and on the contrary, He was enemy and impartial to the soul who became a cobra. Fate or divine will is merely a convention repeatedly used by the realized souls to teach us the Truth. If the divine will or God is the ordainer of everything in the universe then any action (Karma) has no meaning. For that then there is no need for teachers and teaching, Naam Simran, meditation, Kirtan, self-knowledge, devotion, self-control, Satsang, and so on. But, that's not the case! 

  .Uddam karo badbhaagee ho simrahu Hari Hari rai......: 
 . Make the effort, O very fortunate ones, and meditate on the Lord. O Nanak, remembering Him in meditation, you shall obtain total peace, and your pains and troubles and doubts shall depart (sggs 456). 

The scriptures thus roar that man is not the creature of his circumstances. He can change his activities if he wants to. Thereby, he can change the results of his actions if he wants to. Choice is in his hands as he is the architect of his own fate. Hs is given this life (opportunity) to rebel against the wrong. Everyone of us in this human form is given the invitation to end the pains, troubles, and doubts arising out of our mental delusion. 

.    Jehaa beejai so lunai karma sandraa khet: 
  .As the man sows so does he reap. Such is the field of actions (sggs 134). 

Thus, the Gurbani (Sri Guru Granth Sahib, SGGS) thunders against fatalism. It emphatically rejects fatalistic thinking, belief or behavior, and warns those who use it as just another device to exploit people. One who blames circumstances, divine will or fate for the situation he is in is a fool. The scriptures emphasize the need for self-effort for both one's material needs and spiritual progress. The Gurbani declares that: 

  .Daddai dos na deyoo kisai dos krammaa aapanyaa. Jo mai keeyaa so mai paayaa dos na deejai avar janaa: 
  .Do not blame anyone else; blame instead your own actions. Whatever I did, for that I have suffered; I do not blame anyone else (sggs 433). 

  .Dukh sukh deeyaa jehaa keeyaa so nibahai jeeya naale: 
  .The Lord bestows pain and pleasure, according to the deeds done; the record of these actions stays with the soul (sggs 581). 

The Gurbani takes the ball out of God's court and places it firmly in our own. For our pain and pleasure, we can blame neither God nor a devil, or some other outside agency. Simply put, our past thoughts and actions are responsible for the present life. Similarly, our present thoughts and actions will determine the life that we will live tomorrow. Whether we want to take responsibility for our thoughts and actions or not, that's what we are doing every step of the way. We are the architect of our own fate or destiny: Every thought and action builds our future experience. Accordingly, the scriptures declare that man is the master of his own destiny. In this regard, self-effort called Uddam in the Gurbani is very essential. In fact, our self-effort is the best help we can count on! In the Divine Light of the Gurbani, this article will attempt to reflect on the following in this context: 

. The meaning of self-effort, divine will, and fate 

  .Renouncing fatalism 

  .Impure self-effort 

  .Pure self-effort 

The Meaning Of Self-Effort, Divine Will, And Fate Inactivity is death. Only a corpse is inactive; everything else in this universe is active through mind, speech, or body. Such activities yield appropriate results which determine the future of one's soul. Scriptures assert that this life is a field (Khet) of actions, in which whatever we sow so do we reap. To put it otherwise, as is the effort so is the fruit. Therefore, what is called divine dispensation or fate is none other than the fruits of past actions of our self-effort. This is the meaning of self-effort, divine will or fate. 

  .Beej bovas bhog bhogahi keeyaa appnaa pavaye: 
  .As are the seeds one plants, so are the fruits; he receives the consequences of his own efforts (sggs 705). 

The cosmic order (Ilaahee Hukam) people reffer to as divine law or ordain or fate ensures that one's every effort is blessed with appropriate fruition. This cosmic order is maintained by the Infinite Consciousness that revels everything (Inner-Knower). Those who say "Divine dispensation is directing me", or those who say "I am performing so and so act because my fate is impelling me to do so" are unwise (Manmukh or Moorakh). They use such fallacious expressions for mere self-satisfaction. In fact it is the fruits of one's past self-effort that manifest as tendencies. Therefore, self-effort alone is another name for divine will or fate. 

  .Karnee kaagad man masvaan buraa bhalaa dui lekh pae. Jiyu jiyu kirat chalaae tiyu chaleeai tayu gun naahee ant hare: 
  .Actions are the paper, and the mind is the ink; good and bad are both recorded upon it. As their past actions drive them, so are mortals driven. There is no end to Your Glorious Virtues, Lord (sggs 990). 

In general, there are two types of efforts: that of past births and that of present birth. The fate or destiny we experience in this present life is shaped by the self-effort of our past incarnations; also called Praalabdh. Therefore, fate or destiny is none other than the self-effort of past births. 

  .Karma upper nibrai je lochai sabh koyi: 
  .According to the Karma of past actions, one's destiny unfolds, even though everyone wants to be so lucky (sggs 157). 

The self-effort of present life determines the future destiny of our soul. In other words, the fruits in the form of debits (unrighteous acts) and credits (righteous acts) created by the self-effort of this birth will be reaped in future births. Upon death of this body, only thing that goes with the soul is actions of our self-effort. 

  .Sanjogee aayaa kirt kamaayaa karnee kaar kamayee: 
  .By the good fortune of good deeds done in the past, you have come, and now you perform actions to determine your future (sggs 75). 

The impressions or tendencies brought forward from the past efforts are also of two types: pure and impure. Pure or good tendencies will lead one towards pure efforts in this present life (mode of goodness / liberation), and the impure or bad tendencies will invite bad efforts and laziness (the mode of passion and ignorance / trouble). 

* Renouncing Fatalism *

Simply put: Renouncing fatalism is applying self-effort (Uddam). The self-effort of present life effectively counteracts the reactions incurred by the self-effort of past births. As a result, there is an on-going battle between these two in our present life; and that which is more powerful wins. Thus, one can overcome fate by present efforts. Or, at least we can make the beginning. 

  .Uddam keeyaa karaayaa arambh rachaayaa. Naam jape jap jeevnaa gu mantar driraayaa: 
  .I made the effort; I did it, and made a beginning. I live by chanting and meditating on the Naam; the Guru has implanted this Mantra within me (sggs 399). 

Evidently, the present efforts are infinitely more potent than the past efforts. Those who are fatalists are simply satisfied with the fruits of their past self-effort; which they regard as Divine will, fate or destiny. Consequently, in this foolish frame of mind, they waste the present life by not engaging in self-effort now. In fact, according to the scriptures, the appropriate self-effort of this life can erase the effects of countless past efforts. How can one claim this to be true? Here is the proof. 

  .Gur ka Shabad kaatai koti karam: 
  .The Shabad eradicates the Karma of millions of past actions (sggs 1159). 

Without self-effort or exertion one cannot even jump over the footprint of an animal. The Uddam alone determines for whatever we attain here. Therefore, the wise seeker (Gurmukh) knows that the fruits of his actions are commensurate with the intensity of his self-effort now. Accordingly, he also knows that neither divine will or fate can ordain it otherwise. For example, if one is hungry, he can appease his hunger by taking food. If he does not make effort to take food, or if he just sits there on account of his fate (fatalism), he is sure to die of starvation! 

Grieving over inevitability is fatalism. For example, knowing that the death is inevitable, a fatalist will daily worry and grieve it. The Gurbani emphasizes for persistently applying self-effort that leads to spiritual wisdom. Upon acquiring wisdom one realizes that this self-effort is not without its own end, but an indispensable means to the end ? the direct realization of the eternal good or the truth. Thus, the wise one (Gurmukh) knows what is attainable by self-effort and what is not. As such, he will renounce the fatalism. To the contrary, a spiritually ignorance (Manmukh) will name an outside agency (divine will or fate or God) for his suffering. For example, when someone is in suffering and unhappiness, to console him people will suggest that it is his fate! 

  .Uddam karat hovai man nirmal naachai aap nivaare. Panch janaa le vasgat raakhai man mahi ekkankare: 
  .Making the effort, the mind becomes pure; in this dance, the self is silenced. The five passions are kept under control, and the One Lord dwells in the mind (sggs 381). 

Everything is achieved by self-effort, and not by sitting idle. Even the mighty lion has to go out and hunt! No prey falls into its mouth if it stays idle. An ant goes a long distance as it keeps moving. Even mighty eagle can not make any progress if he does not get up and move! Similarly, no one can attain Yoga (union with God) by mere daydreaming! 

  .Galleen Yoga na hoyee: 
  .The Yoga is not attained by mere words (sggs 730). 

  .Arise, awake, know the Truth from sages (Katha Upanishada: I:iii:14). 

  .Uplift yourself by yourself! Do not let yourself down! You are your own best friend. If you do not care properly, you are yourself the worst enemy of your own (Geeta, 6-5). 

* Impure Self-Effort *

Impure efforts increase material attachment to this world. In such bondage, our love is false, our acts are false, and we become fully engrossed in falsehood. As a result, we become a display of lust, anger, greed, delusion, pride, mental stubbornness, and enviousness. This is what the Gurbani calls collecting of "poison". 

.    Bin naavai hor dhan naahee hor bilhiyaa sabh shaaraa: 
.    Without God?s Name, there is no other wealth. Everything else is just poison and ashes (sggs 141). 

  .Uddam kare suaan kee niyaai chaare kunta ghokhaa.....: 
  .He makes efforts and runs around like a dog, searching in the four directions. 

The lustful, lecherous man desires many women, and he never stops peeking into the homes of others. Day after day, he commits adultery again and again, and then he regrets his actions; he wastes away in misery and greed (sggs 672). 

All demoniac tendencies in a man represent his inauspicious efforts. We are not born to live a corrupt life. But this is exactly what happens if one clings to non-eternal things. When there is clinging to non-essential efforts, their is arrogance (the sense of doership and enjoyership or duality) and corrupt desires or ego. In such mental conditioning, there is no true love for God and His creation. This is the veil that conceals the Truth. Scriptures compare such living with animals. In this context, the Gurbani gracefully teaches us as follows: 

  .Uddam kare anek Hari naam na gaavahi.....: 
  .He makes all sorts of efforts, but he does not sing the Lord?s Name. He wanders around in countless incarnations; he dies, only to be born again. As beasts, birds and trees 
. their number cannot be known. As are the seeds he plants, so are the pleasures he enjoys; he receives the consequences of his own actions. He loses the jewel of this human life in the gamble, and God is not pleased with him at all. Prays Nanak, wandering in doubt, he does not find any rest, even for an instant (sggs 705). 

  .Uddam kar laage bahu bhantee.......: 
  .Men are engaged in making efforts many ways. They reflect upon the various aspects of the six Shaastras. Rubbing ashes all over their bodies, they wander around at the various sacred shrines of pilgrimage; they fast until their bodies are emaciated, and braid their hair into tangled messes. Without devotional worship of the Lord, they all suffer in pain, caught in the tangled web of their love. They perform worship ceremonies, draw ritual marks on their bodies, cook their own food fanatically, and make pompous shows of themselves in all sorts of ways (sggs 1389). 

By the rise of spiritual ignorance ? also called foolishness in scriptures ? self-binding actions arise. That is considered impure action which is performed with an attached mind. Such actions are performed only for the attainment of sensual experience. As the scriptures tell us, the delight derived from such sense-pleasures is fleeting at its best, and it binds the soul to sorrows. 

  .Re nar esee karahi iyaanath.....: 
  .O man, such is the foolishness you practice. Renouncing the Lord, the Support of the earth, you wander, deluded by doubt; you are engrossed in emotional attachment, associating with Maya, the slave-girl.... You do useless deeds, you ignorant person; this is why you are called a blind, mentally deluded Manmukh (sggs 1001). 

  .Dukh vich jamme dukh vich kaar kamaaye.....: 
  .In pain he is born, in pain he dies, and in pain he does his deeds. He is never released from the womb of reincarnation; he rots away in manure. Cursed, cursed is the mentally deluded Manmukh, who wastes his life away (sggs 1130). 

* Pure Self-Effort *

The pure self-effort is essential for self-development and self-improvement, which, in turn, leads one to reach the Lord's Temple (Supreme Truth) and the acme of self-perfection. Therefore, the scriptures tell us that we must make self-effort to love and serve the creation with divine compassion, choose righteous actions, perform regular introspection, recharge our life with proper understanding of the scriptures, purify ourselves with enthusiasm for noble acts, identify with the Lord, create firm convictions, learn to lift our mind to a divine attitude, make use of the present to become honest servant of Waheguru, become humble, attain competency and efficiency, stop living in the futility of hypocrisy, keep our life God-centered, become true devotee, be contented in all situations, weed out the evil instincts in ourselves, cultivate the divine qualities in ourselves, learn the art of spiritual living, listen and contemplate, end our false ego, rid of our selfishness, develop integrity in ourselves, forgive and forget, become virtuous in thought and pure in word, discard enviousness, detect faults in ourselves, strive for pure bliss, stop worrying, become peaceful, realize our true nature, and so on. 

We constantly accumulate material filth or Mail (mental rubbish) in us. As our hearts are full of such Mail, there is no room for the Lord. Therefore, we must keep on clearing out the mental rubbish accumulating daily in us. This inner "disposing of the garbage" is achieved by the pure self-effort. 

  .So kish kar jit mail na laagai: 
  .Make only those efforts by which the Mail or filth (mental rubbish) may not attach to you (sggs 199). 

  .Uddam krediyaa jeeyu toon kamaavadiyaa sukh bhunch....: 
  .Make the effort, and you shall live; practicing it, you shall enjoy peace. Meditating, you shall meet God, O Nanak, and your anxiety shall vanish (sggs 522). 

The very essence of all scriptures can be summed up in these words: Divert the impure mind to pure endeavor by persistent self-effort. The self-effort which diverts the impure mind to purity is based on the knowledge and teaching of the true scriptures, and one's own Uddam in accordance with these two. Such self-effort brings an inner awakening in the intelligence, which leads mind to make pure decisions, resulting in righteous physical action. 

  .Uddam karo darsan pekhan ko karam prapat hoe: 
  .Make effort to see God's vision; it is obtained only by good action (sggs 1223). 

Self-effort consists of mental, verbal or physical action. However, the pure self-effort is that which is in accordance with the teaching of the Shabad. So called God's grace is proportional to the intensity of such pure exertion. Moreover, actions performed in conjunction with scriptures instead of the deluded mind become non-actions, thereby non-binding. As such actions are performed for pleasing the Lord only, they become His actions. The individual soul becomes free from their reactions. That's the state of true Bhagti (devotion) and Bhagta (devotee), also known as complete surrender. By the cessation of foolishness (spiritual ignorance), the self-binding actions cease to be. 

  .jis kaa kaaraj tin he keeyaa manas kiyaa vechaaraa Ram. Bhagat sohan Hari ke gun gaavahi sadaa karahi jai kaaraa Ram: 
  .It was His job, and He has done it; what can the mere mortal being do? The devotees are adorned, singing God's Glorious Praises; they proclaim His eternal victory (sggs 784). 

  .Santaa ke kaaraj aap khloyiyaa har kamm kraavan aayaa Ram: 
  .The Lord Himself has stood up to resolve the affairs of the Saints; He has come to complete their tasks (sggs 783). 

  .Bissariyo man kaa moorakh dheethaa. Prabh kaa bhaanaa laagaa methaa: 
  .The stubborn foolishness of my mind is gone; God?s Will has become sweet to me (sggs 387). 

Any other self-effort that is not in accordance with the scriptures is motivated by delusion (i.e., impure), hence self-binding. Accordingly, the scriptures tell us that right from the childhood one should make Uddam to promote one's true good by duly reflecting over the Truth or Shabad, by keeping the holy company (Saadh Sangat), by singing God's praises, by meditating on the Naam, by retaining self-discipline, and so on. 

  .Uddam kar Hari jaapnaa badbhaagee dhan khaat: 
  .Make the effort, and chant the Lord?s Name. O very fortunate ones, earn this wealth (sggs 48). 

  .Saadhu sang bhayiaa man uddam naam ratan jas gaayee: 
  .In the Saadh Sangat, the Company of the Holy, self-effort welled up in my mind, and I sang the Praises of the jewel of the Naam (sggs 619). 

  .Uddam karat anand bhayiaa simrat sukh saar. Jap jap naam govind kaa pooran beechaar: 
  .Make effort to meditate, and contemplate the source of peace, and bliss will come to you. Chanting, and meditating on the Name of the Lord of the Universe, perfect understanding is achieved (sggs 815). 

  .Sagal uddam mahi uddam bhalaa. Hari ka naam japhu jeeyaa sadaa: 
  .Of all efforts, the best effort is to persistently chant the Name of the Lord in the heart (sggs 266). 

Man's true self-effort and God's Grace are interdependent. Without one, the other is impossible. The Divine is unattainable by ceremonies, rituals, pilgrimage or material wealth; He is attained only by the self-control or conquest of the mind, by the cultivation of divine wisdom. Hence, by persistently treading this path, one can attain the Eternal Good. Fate or divine dispensation does not enter here. Self-effort alone is another name for Divine Will. Accordingly, scriptures roar to renounce fatalism and apply to self-effort. 

  .Uddam karat seetal man bhaye...: 
  .Through sincere efforts, the mind is made peaceful and calm. Walking on the Lord's path, all pains are taken away. The mind becomes blissful by chanting the Naam. Singing the glorious praises of God, supreme bliss is obtained (sggs 201). 



--T. Singh



Self Effort, Divine Will and Fate


----------



## Sikh80 (Apr 9, 2008)

*Sukhmani Sahib-Naam and God conscious*

*SHALOK: *
The True One is on his mind, and the True One is upon his lips. 
He sees only the One. 
O Nanak, these are the qualities of the God-conscious being. || 1 || 

ASHTAPADEE: 
The God-conscious being is always unattached, 
as the lotus in the water remains detached. 
The God-conscious being is always unstained, 
like the sun, which gives its comfort and warmth to all. 
The God-conscious being looks upon all alike, 
like the wind, which blows equally upon the king and the poor beggar. 
The God-conscious being has a steady patience, 
like the earth, which is dug up by one, and anointed with sandal paste by another. 
This is the quality of the God-conscious being: 
O Nanak, his inherent nature is like a warming fire. || 1 || 
The God-conscious being is the purest of the pure; 
filth does not stick to water. 
The God-conscious being's mind is enlightened, 
like the sky above the earth. 
To the God-conscious being, friend and foe are the same. 
The God-conscious being has no egotistical pride. 
The God-conscious being is the highest of the high. 
Within his own mind, he is the most humble of all. 
They alone become God-conscious beings, 
O Nanak, whom God Himself makes so. || 2 || 
The God-conscious being is the dust of all. 
The God-conscious being knows the nature of the soul. 
The God-conscious being shows kindness to all. 
No evil comes from the God-conscious being. 
The God-conscious being is always impartial. 
Nectar rains down from the glance of the God-conscious being. 
The God-conscious being is free from entanglements. 
The lifestyle of the God-conscious being is spotlessly pure. 
Spiritual wisdom is the food of the God-conscious being. 
O Nanak, the God-conscious being is absorbed in God's meditation. || 3 || 
The God-conscious being centers his hopes on the One alone. 
The God-conscious being shall never perish. 
The God-conscious being is steeped in humility. 
The God-conscious being delights in doing good to others. 
The God-conscious being has no worldly entanglements. 
The God-conscious being holds his wandering mind under control.
The God-conscious being acts in the common good. 
The God-conscious being blossoms in fruitfulness. 
In the Company of the God-conscious being, all are saved.
O Nanak, through the God-conscious being, the whole world meditates on God. || 4|| 
The God-conscious being loves the One Lord alone. 
The God-conscious being dwells with God. 
The God-conscious being takes the Naam as his Support. 
The God-conscious being has the Naam as his Family. 
The God-conscious being is awake and aware, forever and ever. 
The God-conscious being renounces his proud ego. 
In the mind of the God-conscious being, there is supreme bliss.  
In the home of the God-conscious being, there is everlasting bliss. 
The God-conscious being dwells in peaceful ease. 
O Nanak, the God-conscious being shall never perish. || 5 || 
The God-conscious being knows God. 
The God-conscious being is in love with the One alone. 
The God-conscious being is carefree. 
Pure are the Teachings of the God-conscious being. 
The God-conscious being is made so by God Himself. 
The God-conscious being is gloriously great. 
The Darshan, the Blessed Vision of the God-conscious being, 
is obtained by great good fortune. 
To the God-conscious being, I make my life a sacrifice. 
The God-conscious being is sought by the great god Shiva. 
O Nanak, the God-conscious being is Himself the Supreme Lord God. ||6 || 
The God-conscious being cannot be appraised. 
The God-conscious being has all within his mind. 
Who can know the mystery of the God-conscious being?
Forever bow to the God-conscious being. 
The God-conscious being cannot be described in words. 
The God-conscious being is the Lord and Master of all. 
Who can describe the limits of the God-conscious being? 
Only the God-conscious being can know the state of the God-conscious being. 
The God-conscious being has no end or limitation. 
O Nanak, to the God-conscious being, bow forever in reverence. || 7 || 
The God-conscious being is the Creator of all the world. 
The God-conscious being lives forever, and does not die. 
The God-conscious being is the Giver of the way of liberation of the soul. 
The God-conscious being is the Perfect Supreme Being, who orchestrates all. 
The God-conscious being is the helper of the helpless.
The God-conscious being extends his hand to all. 
The God-conscious being owns the entire creation. 
The God-conscious being is himself the Formless Lord. 
The glory of the God-conscious being belongs to the God-conscious being alone. 
O Nanak, the God-conscious being is the Lord of all. || 8 || 8 ||


----------



## Sikh80 (Apr 9, 2008)

The Sikh religion is truly the answer to the problems of the Modern Man. And it is the only Living Faith that gives the Healing outlook of LIFE." ---E.A.Bittencourt.

Guru Granth Sahib Jee vividly highlights GOD and GURU.

God is your Husband; He is Handsome and True. He is obtained by reflecting upon the Guru. ||1||Pause||
pir parabh saachaa sohnaa paa-ee-ai gur beechaar. ||1|| rahaa-o.
Page 38, Line 1 -- Guru Amar Das

The True Guru is the Giver of the Name of the Lord. God Himself causes us to meet Him.
satgur daataa har naam kaa parabh aap milaavai so-ay. 
Page 39, Line 18 -- Guru Ram Das

The True Guru understands the Lord God. There is no other as Great as the Guru. 
satgur har parabh bujhi-aa gur jayvad avar na ko-ay.
Page 39, Line 18 -- Guru Ram Das

The Guru is the Transcendent Lord, the Supreme Lord God. The Guru lifts up and saves those who are drowning. ||2||
gur parmaysar paarbarahm gur dubdaa la-ay taraa-ay. ||2||
Page 49, Line 17 -- Guru Arjan Dev




Guru Granth Sahib vividly highlights GOD and GURU


----------



## Sikh80 (Apr 9, 2008)

"Realization of Truth is higher than all else.
Higher still is Truthful Living." ( Page 62  SGGS Ji )

SIREE RAAG, FOURTH MEHL: In the first watch of the night, O my merchant friend, the Lord places you in the womb. You meditate on the Lord, and chant the Lord's Name, O my merchant friend. You contemplate the Name of the Lord, Har, Har. Chanting the Name of the Lord, Har, Har, and meditating on it within the fire of the womb, your life is sustained by dwelling on the Naam. You are born and you come out, and your mother and father are delighted to see your face. Remember the One, O mortal, to whom the child belongs. As Gurmukh, reflect upon Him within your heart. Says Nanak, O mortal, in the first watch of the night, dwell upon the Lord, who shall shower you with His Grace. || 1 || 
In the second watch of the night, O my merchant friend, the mind is attached to the love of duality. Mother and father hug you close in their embrace, claiming, "He is mine, he is mine"; so is the child brought up, O my merchant friend. Your mother and father constantly hug you close in their embrace; in their minds, they believe that you will provide for them and support them. The fool does not know the One who gives; instead, he clings to the gift. Rare is the Gurmukh who reflects upon, meditates upon, and within his mind, is lovingly attached to the Lord. Says Nanak, in the second watch of the night, O mortal, death never devours you. || 2 || 
In the third watch of the night, O my merchant friend, your mind is entangled in worldly and household affairs. You think of wealth, and gather wealth, O my merchant friend, but you do not contemplate the Lord or the Lord's Name. You never dwell upon the Name of the Lord, Har, Har, who will be your only Helper and Support in the end. This wealth, property and Maya are false. In the end, you must leave these, and depart in sorrow. Those whom the Lord, in His Mercy, unites with the Guru, reflect upon the Name of the Lord, Har, Har. Says Nanak, in the third watch of the night, O mortal, they go, and are united with the Lord. || 3 || 
In the fourth watch of the night, O my merchant friend, the Lord announces the time of departure. Serve the Perfect True Guru, O my merchant friend; your entire life-night is passing away. Serve the Lord each and every instant - do not delay! You shall become eternal throughout the ages. Enjoy ecstasy forever with the Lord, and do away with the pains of birth and death. Know that there is no difference between the Guru, the True Guru, and your Lord and Master. Meeting with Him, take pleasure in the Lord's devotional service. Says Nanak, O mortal, in the fourth watch of the night, the life-night of the devotee is fruitful. 
Page 76-77 SGGS Ji

SIREE RAAG, FIFTH MEHL: In the first watch of the night, O my merchant friend, the Lord placed your soul in the womb. In the tenth month, you were made into a human being, O my merchant friend, and you were given your allotted time to perform good deeds. You were given this time to perform good deeds, according to your pre-ordained destiny. God placed you with your mother, father, brothers, sons and wife. God Himself is the Cause of causes, good and bad - no one has control over these things. Says Nanak, O mortal, in the first watch of the night, the soul is placed in the womb. || 1 || 
In the second watch of the night, O my merchant friend, the fullness of youth rises in you like waves. You do not distinguish between good and evil, O my merchant friend - your mind is intoxicated with ego. Mortal beings do not distinguish between good and evil, and the road ahead is treacherous. They never serve the Perfect True Guru, and the cruel tyrant Death stands over their heads. When the Righteous Judge seizes you and interrogates you, O madman, what answer will you give him then? Says Nanak, in the second watch of the night, O mortal, the fullness of youth tosses you about like waves in the storm. || 2 || 
In the third watch of the night, O my merchant friend, the blind and ignorant person gathers poison. He is entangled in emotional attachment to his wife and sons, O my merchant friend, and deep within him, the waves of greed are rising up. The waves of greed are rising up within him, and he does not remember God. He does not join the Saadh Sangat, the Company of the Holy, and he suffers in terrible pain through countless incarnations. He has forgotten the Creator, his Lord and Master, and he does not meditate on Him, even for an instant. Says Nanak, in the third watch of the night, the blind and ignorant person gathers poison. || 3 || 
In the fourth watch of the night, O my merchant friend, that day is drawing near. As Gurmukh, remember the Naam, O my merchant friend. It shall be your Friend in the Court of the Lord. As Gurmukh, remember the Naam, O mortal; in the end, it shall be your only companion. This emotional attachment to Maya shall not go with you; it is false to fall in love with it. The entire night of your life has passed away in darkness; but by serving the True Guru, the Divine Light shall dawn within. Says Nanak, O mortal, in the fourth watch of the night, that day is drawing near! || 4 || Receiving the summons from the Lord of the Universe, O my merchant friend, you must arise and depart with the actions you have committed. You are not allowed a moment's delay, O my merchant friend; the Messenger of Death seizes you with firm hands. Receiving the summons, people are seized and dispatched. The self-willed manmukhs are miserable forever. But those who serve the Perfect True Guru are forever happy in the Court of the Lord. The body is the field of karma in this age; whatever you plant, you shall harvest. Says Nanak, the devotees look beautiful in the Court of the Lord; the self-willed manmukhs wander forever in reincarnation. 
  Page 77-78 SGGS ji
Our Life Cycle


----------



## Sikh80 (Apr 9, 2008)

*Guru's advice*

moo-ay ka-o kaho maaray ka-un. nidray ka-o kaisaa dar kavan.
sabad pachhaanai teenay bha-un. 
"Tell me, who can kill someone who is already dead? What does he fear? Who can frighten the fearless one? He recognizes the Word of the Shabad, throughout the three worlds."-pg 221

dar dar martay jab jaanee-ai door, dar chookaa daykhi-aa bharpoor
"I was scared, scared to death, when I thought that He was far away. But my fear was removed, when I saw that He is pervading everywhere."-pg 186

roorho jih basi-o rid maahee. u-aa kee rhaarh mitat binsaahee
"When the Beautiful Lord abides within the heart, conflict is erased and ended."-pg 260

sarab bhoot aykai kar jaani-aa chookay baad bibaadaa. kahi kabeer mai pooraa paa-i-aa bha-ay raam parsaadaa. 
"I look upon all beings alike, and my conflict and strife are ended. Says Kabeer, when the Lord showed His Favor, I obtained Him, the Perfect One."-pg 483

dar ghar ghar dar dar dar jaa-ay. so dar kayhaa jit dar dar paa-ay.
tuDh bin doojee naahee jaa-ay. jo kichh vartai sabh tayree rajaa-ay. 
daree-ai jay dar hovai hor. dar dar darnaa man kaa sor. 
"Place the Fear of God within the home of your heart; with this Fear of God in your heart, all other fears shall be frightened away. What sort of fear is that, which frightens other fears? Without You, I have other place of rest at all. Whatever happens is all according to Your Will. Be afraid, if you have any fear, other than the Fear of God. Afraid of fear, and living in fear, the mind is held in tumult."-pg 151 

bhai kaahoo ka-o dayt neh neh bhai maanat aan.
kaho naanak sun ray manaa gi-aanee taahi bakhaan. 
"One who does not frighten anyone, and who is not afraid of anyone else - says Nanak, listen, mind: call him spiritually wise."-pg 1427

ki-aa daree-ai dar dareh samaanaa.
pooray gur kai sabad pachhaanaa. 
"Why should we fear, when fear is dispelled by the Fear of God? Through the Shabad, the Word of the Perfect Guru, I recognize God."-pg 154

jee-a jugat jaa kai hai haath. so simrahu anaath ko naath.
parabh chit aa-ay sabh dukh jaa-ay. bhai sabh binsahi har kai naa-ay. 
bin har bha-o kaahay kaa maaneh. har bisrat kaahay sukh jaaneh. rahaa-o.
jin Dhaaray baho Dharan agaas. jaa kee jot jee-a pargaas.
jaa kee bakhas na maytai ko-ay. simar simar parabh nirbha-o ho-ay
"Our way of life is in His Hands; remember Him, the Master of the masterless. When God comes to mind, all pains depart. All fears are dispelled through the Name of the Lord. Why do you fear any other than the Lord? Forgetting the Lord, why do you pretend to be at peace? He established the many worlds and skies. The soul is illumined with His Light; no one can revoke His Blessing. Meditate, meditate in remembrance on God, and become fearless."-pg 184 

bhai meh rachi-o sabh sansaaraa. tis bha-o naahee jis naam aDhaaraa. 
bha-o na vi-aapai tayree sarnaa. jo tuDh bhaavai so-ee karnaa. 
"The whole world is engrossed in fear. Those who have the Naam, the Name of the Lord, as their Support, feel no fear. Fear does not affect those who take to Your Sanctuary. You do whatever You please."-pg 192

Guru's Advice


----------



## Sikh80 (Apr 9, 2008)

Concept Of Guru and naam
An article "The Guru In Gaudiya Vaisnava And Sikh Traditions", by J.S. Narula (Canada), was published in the journal. The following are the extracts of the Article

**********************************************************************

Introduction
-----------------

The guru is one of the oldest institutions in the Indian religious traditions. Gurus are still attracting a large number of followers from the east and the west, which is the evidence of the continuing interest in this institution. All Indian religions acknowledge that ultimate Truth transcends intellectual comprehension. The institution of guru is, a result of this acknowledgement. Religious truth itself is manifested through the continuing presence of the guru, he (or she) a paragon of wisdom, good character and purity, who shows the right way and unfolds the meaning of life. For the community, the guru is a teacher, guide, father (or mother), leader and in a sense, divine personality. For an individual he or she is personal mentor, a guide to the development of one's spiritual life.

This article deals with the concept of guru as set forth in the scriptures of two major religious traditions of India, Gaudiya Vaisnava (Hindu) and the Sikh. Focus will be on certain theological and doctrinal emphasis which are central to the concept of guru. Both traditions have given the guru extreme importance and believe that for self-realization help of the guru is imperative. However, the two traditions differ in one major respect. The Vaisnavas emphasize the individual personal character of guru, whereas the Sikh emphasize a more universal, non-personal (or transcendent) character of guru. Vaisnavas tend to identify the human gurus with God, Krisna. The Sikhs give guruship a more impersonal character. For them, Guru encompasses a single spiritual being displaying itself in a succession of ten different historical personalities but not identifying itself with these. This depersonalisation of the guru has been a major factor in the evolution of Sikhism as a distinct and separate religion. This parting of


 the ways in the evolution of the guru tradition derives from both differing interpretations of the sacred writings as well as differing historical developments of the Hindu and Sikh religions.




Guru In Sikhism
----------------

Guru Nanak the founder of the Sikh tradition laid much emphasis on the central position of the Guru in Sikh theology. For him, the Guru is the ladder, Guru the boat, Guru the raft[1] by means of which one reaches God. Nanak said:

"Take him as Guru who shows the path of truth, who tells you of the one of whom nothing is known; who tells you of the Divine Word."[2]

Sikhism made a major modification to the traditional doctrine of the Guru. Guru Nanak did not believe in 'human Guru'. Nanak used the word Guru for God, the Enlightener in the sense of divine Word. He regarded the Guru as an essential medium for spreading divine Truth. The nine successors of Nanak fully agreed with Nanak by reiterating the same doctrines. It was Nanak and his nine successors who crystalized guruship as an institution. In doing so, they added a new dimension to the concept of the Guru in the Indian tradition.

W.Owen Cole explains the concept of guruship of Guru Nanak and his followers in this manner:

"They considered themselves Gurus, but only as messengers of God whom they frequently called Sat Guru (The True Guru)."[3]

They also saw themselves as God's servants. "Me, the worthless bard, the Lord has blest with (His) service."[4] "We are but beggers at Thy door. O God, bless us with Thy bounty."[5] Thus was Guru Nanak's description of himself. The tenth Guru, Gobind Singh, commanded: "Recognise me as God's servant only."[6] Nanak believed that serving Guru in all lowliness was the road to wisdom. He stated: "I am sacrifice to my Guru a myriad times a day."[7] This attitude was accepted by all Sikh Gurus. The avatara of the Hindu tradition was replaced by a new definition of the role of a guru.

Further, the term guru was given a considerable range of meaning than in Hindu theology. For example, Guru refers to the manifest form of which God takes as a preceptor of mankind so that he can be described as Sat-Guru. It also applies to the ten human Gurus through whom the Sat-Guru communicates. It refers also to the book in which the message ("Bani") has been recorded, the Guru Granth Sahib. Finally, Guru may also refer to the "Panth"[8] (community of the enlightened) which grew up in response to these teachings.

In the Guru Granth Sahib, the term Guru stands for God Himself. In the Mulmantra, the Supreme Being is given the attribute of Guru. The formula is "Ek Onkar, Satguru Prasad[9] (by the Grace of the one individual Supreme Being, the Eternal Reality). The scriptural word here translated as Reality is Guru.

Guru Nanak himself did not have a human guru as an instructor. As Bhai Jodh Singh says: All of the human gurus who roam about now-a-days have taken instruction from som person or other. Guru Nanak's Guru, however, was not a person.[10] One Sakhi (i.e. hagiographic testimony) that deals with the Vein river incident clearly mentioned that Guru Nanak received the cup of Name ("Naam") from the True Court (of God). Nanak himself wrote:

The Immaculate Lord, the essence of all things, pervades all,
and he is not separate from me.
And it is Him I have met, the transcendent Lord, our infinite
and Supreme God, who is our only Guru.[11]

Guru Arjan declared:

"For my Guru is God, my Guru is the Transcendent Lord; He is the God of Glory. The Guru is God, unknowable and mysterious."[12]

These traditional Sikh statements make clear that Nanak and his successors considered God as their Supreme Guru. This concept is reinforced in the hymns of the Gurus. Guru Gobind Singh's clearl warnings[13] against the popular belief of human gurus being identified with God, shows that Sikh Gurus were opposed to the deification of the human guru.

However, to define the concept of Sikh Guru, it is necessary to examine the nature of this identification of Guru and God. Many verses in the Adi-Granth[14] show a clear distinction between God and the Guru. As, for instance:

And Him, whom we sought in all the three worlds, we saw. 
Yea,  Nanak, it is Guru through whom we attain to our 
union with the Lord.[15]

The God is All-too-near, but seems not so: 
It is through the True Guru that I see Him thus.[16]

These excerpts make clear the contrast between God the object of Revelation and Guru the agent. This conclusion suggests that our initial identification of the Guru and God needs some qualification. A strict definition requires us to identify the Guru not with God Himself, but with the voice or message of God. The Sikh Gurus laid much emphasis upon the message, the Bani[17]. Nanak used the word bani for the words he received from God, words which he transcribed in the form of hymns. Perhaps a strict definition requires us to identify Guru not with God Himself, but with the Voice of God, with the means whereby God imparts His message to human kind. Nanak, however, taught that Nirgun[18] Brahman, self-manifested as Word and became Guru. The Guru is in fact the Shabad (Word). Hence, when the Nath yogis asked Nanak to name his Guru, he replied:

The Word is the Guru;
and the mind attuned (to the Word) the disciple.
I remain detached, being attached to the ineffable Gospel
(of the Word).

Yea, my God is the Guru, age after age.
It is the Guru's word through which  one reflects
on the Gospel of the Lord.[19]

These excerpts from the Adi Granth suggest that the Word (Sabad)[20] in Nanak's connotation means Revelation as well as the vehicle of Revelation of God which is regarded as the only proper object of man's contemplation. The Word's function is to provide the only means whereby man may secure salvation and attain union with god. By the Guru's guidance an aspirant is no longer bound to the wheel of transmigration. By meditating on the Word, by repeating the Name of God, he is saved.[21]

In the Sikh theology, the 'Word' (Shabad) is the intermediary between God and creation, between Guru and disciple. According to Tarlochan Singh:

"On the metaphysical plane Shabad is the only pervading and illuminating principle of the Transcendent God, the only active principle of Creation. It is the doctrine of Will ("Hukam") and 'Word' which completely eliminates the metaphysical separation and distinction between the Transcendent God and Immanent Shabad is also called the essence of knowledge (Shabad brahmjnan) through which man comprehends and becomes one with the Truth."[22]

Nanak used the term 'Guru' clearly in three senses. The Guru is God; the Guru is the Voice of God; and the Guru is the Word, the Truth of God.[23] These three senses (God, Guru and Guru's Word) are ultimately inseparable.

Clearly related to the notion of Word (Sabda) is the notion of 'Name' ("Naam").[24] Naam indeed is the pivot around which the Sikh faith revolves. That word Naam occurs 5999 times in the Adi Granth shows the importance of this word in Sikh theology. For all practical purposes, Naam would seem equivalent to Shabad (Word). As the Adi Granth mentions:

Yea, without the Lord's Name you are emancipated not
and through ignorance waste yourself away......
But where is emancipation without the Guru's Word:
For without the Lord's Name, one is involved to death.[25]

'Name' and 'Word' are here used almost interchangeably. In some cases the identity of the two is even more striking.

How is one to be ferried across the sea of existence 
without the Guru's word?

For without the (Lord's) Name, the world is afflicted
by the malady of duality and this sinks the fortunes of all men.[26]

Though functionally equivalent as the means of revelation and salvation, Word and Name seem to be related as whole to part, or general to specific and essential. Word may be considered the totality of Divine Revelation, with Name being a part. But Divine Name is not partial in any negative sense, for it is the most essential, most crucial part, that which most immediately reveals the divine and most directly affects salvation.

In a few cases a certain distinction is made? If one dwells on True Name, through the Guru's word:

(i) Then one is a true Gurmukh, abjudged True at the Lord's court.[27]

(ii) By means of the Word one enshrines the Name in one's heart.[28]

In such cases, truth as communicated by Guru is referred to as Word, whereas Truth received and meditated upon by the believer tends to be expressed in terms of name. The distinction is very delicate and normally determined by the context. Adi Granth Kosa mentions no difference in these two terms. Wherever the meaning of Naam is encountered in the Adi Granth, there is the meaning of the Shabad.[29] However, both 'Name' and 'Word' are expressions of the total being of God. Both are objects of contemplation, the standard to which the individual life must conform. As the Adi Granth says:

And make the Lord's Name thy conduct and works.[30]

In Sikh teachings, the concept of Guru also plays a major role in interpreting "Gurprasadi" (by the grace of the Guru he is known)[31] The meaning of grace ("Nadar")[32] in Guru Nanak's teachings is to be determined by examining his own personal experience. For Nanak, grace meant something peculiar as a result of his own experience and is to be regarded as God's sovereign act of self-disclosure. God, the only source and totality of power and grace expresses Himself in Word and He Himself as Guru bestows the gift of grace. (Sikhism - " Concept Of Divine Grace ".....3(end))

It should be noted that in Nanak's teachings, human guru, though considered as messenger to communicate the message (Word) of God to the Sikh (disciple) is not a least participant directly or indirectly in the power of grace. Whereas in Vaisnava tradition, guru being the instrument, is partially participant in the power of grace. Evidently the spiritual master in Vaisnava tradition (being a media) has been magnified to the point that he had become an object of devotion, and without his grace a devotee cannot make even an approach to Krsna. Human guru in the Vasnava tradition is the vital link, the essential mediator of God. But Nanak did not accept any human mediator.

Prior to the gift of grace, a Sikh must need a gift of perception, which comes by God's grace. If He gives it, then the Word may be perceived, and if He does not, there is nothing a man can do. But if a man accepts this proffered gift, this does not mean automatic salvation. For salvation is not which is given, this must be attained through the individual's own efforts. This gift of perception is the prerequisite for salvation and the means to be followed to attain it. As the Adi Granth mentions:

Yea, on whosoever is Thy Grace, he dwells upon Thy Name.[33]

Thus, salvation depends both upon God's Grace, which is expressed by the Guru in the Word, and upon the individual's own effort to conform to the Truth.

Like Vaisnava, Sikh tradition also believes that God communicates himself through his chosen, but in the Sikh teachings the chosen ones (human Gurus) are neither the incarnations nor manifestations of God. They (historically the ten masters) were the instruments through whom the Guru's Word ("Gurbani") became audible. It is through Gurbani that man knows His mystery:

Through the (Guru's) Word, wells up the Lord's Name within us;
through the Word is our union with the Lord....
and through the Guru is it received.[34]

God, in His self-manifestation as Guru remains the essential mediator, but no longer a human link. Sikh teachings insist that Word (Gurbani) and not the body is the Guru. The light of the Word within their (Gurus) heart was their real personality. W.O. Cole says that 

"the Word is so much that the position of the Guru in Sikhism might seem, to the casual observer to be one in which complete reverence has given way to complete indifference."[35]

In fact, the Sikh Gurus were quite conscious about the human deification in Hinduism and totally repudiated any human link between God and man. Despite such efforts of the Sikh Gurus, Sikhism succumbed to the influence of deification as in the Hindu tradition. However, this should be viewed as an intense emotional reaction to the strong impression made by the powerful religious personality. It does not actually mean the ritual worship of a human being identified with God.

According to Taran Singh, God is consciousness or "jnana"[36] (knowledge). The Sikh (human) Guru is the communicator of the jnana. He is like a prophet, who, for the reconstruction of the personality and of society, inspires humanity. He is the leader of his community and helps the community according to its spiritual and mundane needs.

Sikh Guruship, in contrast to Vaisnava, displays an impersonal or non-personal character. The idea is stressed repeatedly in the Sikh writings. For example, Bhai Gurdas describes the succession of the second Guru, Guru Angad[37], as lighting one lamp from another. Same is the expression by Rai Balwand and Satta.[38] Guru Gobind Singh himself said:

The holy Nanak was revered as Angad,
Angad was revered as Amar Das....,
The pious saw this, but not the fools...[39]

'They were all one', the Guru added, 'as one lamp is lit from another', so also the light of one Guru blended at his death with that of his successor. The underlying principle was that 'the personality of the Guru was detached from the Guruship which was to be regarded as one, indivisible and continuous.'

The institution of human Guruship in Sikhism is to be interpreted as an institution of 'Divine Light'. This institution lasted for more than two hundred years but the "jot" (light) was the same, from one human Guru to the next. Ultimately, the light was transformed into Guru Granth Sahib.

The institution of Guruship took a new direction under the leadership of Guru Gobind Singh. On the eve of his death he declared to his disciples that they should regard Guru Granth Sahib as their own Guru (alongwith the panth). He therefore placed the spiritual leadership atleast beyond the grasp of any human being. However, even this move was not completely new. It had been anticipated by Guru Arjan Dev when he installed the Adi Granth at Harminder Sahib at Amritsar. Guru Arjan compiled it, bowed before it and instructed the Sikhs to follow his example. He declared:

"The Book is the abode of God."[40]

So, the institution of human Guru came to an end. The institution of Guru Granth as a Guru, while in one sense originating at the time of his death, continued the belief that Guru is symbolically embodied within the Sikh community.

There were several reasons for Guru Arjan to take this step. First, Sikhism is essentially a religion of Naam (Name). A Sikh, in the religious context is to sing Lord's name, excluding all other rituals. In order to standardize the Gurus recitations Guru Arjan recorded their exact words in a single volume. Second, Guru Arjan wanted to establish a clear distinction between the human Gurus and God's message that they imparted. Third, historically perhaps, Sikhs needed a separate religious book to assure their identity as distinctive from Hindus and Muslims as well.

However, eventually Guru Gobind Singh was responsible for confering Guruship on the Adi Granth which came to be regarded as a spiritual guru. This development could be effected given the impersonal character of Guruship and mystic identification of the Guru with the Word (Shabad), the core belief of Sikhism since its inception.

Under the direction of Guru Gobind Singh the institution of Guruship acquired qualitatively a new character. As all the major institutional developments of Sikhism took place in the reign of Guru Gobind Singh, which is considered an evolutionary course of the Sikh movement, inherent in Nanak's doctrine of "bhakti" and "shakti".[41] In 1699 Guru Gobind Singh established the foundation of Sikhism by declaring that henceforth the "khalsa"[42] were his form, limb of his limb and breath of his breath. He received baptism from the five worthy Sikhs called "panj Pyaras" (the beloved five). He asserted:

The Khalsa is the Gurua and the Guru is the Khalsa. There is no difference between you and me. As Guru Nanak seated Angad on the throne, so have I made you also the Guru.[43]

To the khalsa he imparted Guruship because the Sikhs had already been exalted equal to the Guru. Thus the Guru Granth became the spiritual Guru and the Khalsa treated as the inheritor of the Guruship in its temporal aspect. As Guru Gobind Singh stated:

I have infused my mental and bodily spirit into the Guru Granth and the Khalsa.[44]

In the Sikh context the unity of the temporal ("miri") and spiritual ("piri") aspect refers to a new concept of religion as a state symbolising a unique correlation of the temporal and spiritual authority.

The brief survey makes it quite evident that the concept of Guruship lies at the heart of Sikhism. The human gurus, the Guru Panth and finally the Guru Granth Sahib forged the present religion. However, in the scriptural teachings, Guru refers to Guru shabad (Word). God in His manifestation as Word becomes the essential Guru-mediator through whom he can be realized. God's message (word) is communicated to and through the human Gurus (the ten teachers), but they are not a 'link' in any sense. God is the source of everything, material and spiritual, of wisdom and of the universe. He is the one who as Guru takes the initiative without which there can be nothing but the darkness of ignorance. The Guru thus plays a central role in the Granthian conception of bhakti (devotion) to the supreme. The disciple was asked to walk in the path of God, to remain ever content with his will and to obey His commands. But in these matters, as in every thing else, Guru was to point out the right path.

To the Sikh (disciple), the Guru is everything. While Guru Arjan in his hymns called "Bawan Akhari", literally - fifty two letters, sums up Guru as the 

Transcendent Lord; the God of gods.[45]

A comparison of the Guru concept in the Vaisnava (Hindu) and the Sikh tradition leads to several conclusions. In the first place, to Sikhs the term Guru ultimately refers to the supreme being in His revelatory and saving relationship to human beings. Human individuals, the Scripture, and the whole community may function as Guru but do so as media for transmitting the Gurus teachings of the divine, rather than, as distinct teaching/saying entities themselves. For Vaisnavas, the term guru may refer to the divine in the avatara form or to a devotee who is considered a manifestation of God. 

The second and most distictive feature of Sikhism is that it stressed that Gurbani, Word or Shabad, a well established doctrine in Indian tradition be venerated as a part of Brahman. This doctrine holds that probably not the only embodiment but the most fundamental of an essentially formless, incomprehensible Reality is the holy 'Word'. The continuity of the Word is unbroken to the Sikhs:

There is but one Word, uttered by the only Guru; so reflect thou on His Word.[46]

The Word is the Voice and the Will of the Supreme.

Another important and distinctive feature of Sikhism is that the Sikh Gurus made 'Guruship' an institution which ultimately ensured unity and strengthened the solidarity of Sikhism. Thus, indeed 'Guruship' in Sikhism became a highly centralised institution.

Further, the Sikh Guru concept became unique within the bhakti tradition in that it raised the dignity of the Guru by elevating the 'Book' to the status of Guruhip and abolished temporal Guruship. The abolition of temporal Guruship ended all possibilities of human worship. In Vaisnavism human worship prevailed. There is a great theoretical difference between the Brahmanical man-worship as guru worship and Sikh ideal of Guru-worship through God-worship.

Although, in theory and ideal, the Sikh concept of Guru is quite impersonal, in practice a personal element emerged. Indeed the Guru in Sikhism became a central figure not only in religious affairs but in the daily life of the Sikh as well. Sikh tradition is very eloquent on this point, for instance, Bhai Gurdas writes:

"The Sikh who receiveth the Guru's instruction is really a Sikh. To become a disciple one must be like a purchased servant, fit to be yoked to any work which may serve his Guru."[47]

Love for the Guru became superior to all other relations. As it is said:

Love none but the Guru; all other love is false.[48]

The result of such teachings raised the unquestioning devotion of the Sikhs to their human Gurus. But A.C. Baneerjee argues that this development did not create a community depending upon autocratic leadership. The ideal of brotherhood was an active principle from the very begining of the Sikh community. The Gurus usually respected the wishes of their disciples in most matters. In fact, the individual Sikh was elevated to a position almost equal to Guru himself, as Guru Ram Das explains:

To those who obey the will of the Guru, I am ever a sacrifice...
I am ever a sacrifice to those who serve the Guru.[49]

Historical developments also affected the change in the Sikh Guru-disciple relationship. The establishment of the Khalsa by Guru Gobind Singh was the culmination of the Guru-Sikh relationship. Undoubtedly the Guru always had high regard for his Sikh but thereafter with a difference. Henceforth the Guru was ready to make great sacrifices for his Sikhs. Guru Gobind Singh's strong sense of obligation to do his best for his Sikhs is significantly expressed in one of his "Hazare-Shabads", which proves that the common Sikh was raised almost to the dignity of the Guru.

All the battles I have won against tyranny
I have fought with the devoted backing of these people;
Through them only have I been able to bestow gifts,
Through their help I have escaped from harm;
The love and generosity of these Sikhs
Has enriched my heart and my home.
Through their grace I have attained all learning,
Through their help, in battle, I have slain all my enemies;
I was born to serve them, through them I reached eminence.
What would I have been without their kind and ready help?
There are millions of insignificant people like me?
True service is the service of these people:
I am not inclined to serve others of higher castes;
Charity will bear fruit, in this and the next world,
If given to such worthy people as these.
All other sacrifices and charities are profitless,
From top to toe, whatever I call my own,
All possessions, I dedicate to these people.[50]

The guru-disciple relationship is the essential feature in the structure of some, if not all, religious traditions. This relationship is a matter of feeling and inner emotion; at some level of experience, a complete surrender to the guru.

Yet, the guru-disciple relation can also be impersonal in its fusion of the mind with the sacred 'Word', a fusion creating mystic unity between the two through which the disciple could discover his own inner identity. Discipleship not only fosters the discovery of deeper truth, but calls for transformation of character. The experience of revelation is the goal of the devotee in his relation with the guru. The tunnel through which the devotee receives revelation in his constant devotion to the guru. This submission opens the channel along which the guru can pass his own conviction, if guru be understood in personal terms, or along which the principle of divine self-manifestation, the Word, can effect religious transformation of the disciple, if guru be considered of, in less personal terms.

Finally, in comparison with gurus in Vaisnavism and Indian religious traditions in general, the Sikh Gurus were generally much more socially and politically active. They were keenly aware of the impact of social ills and politics on the common man's life, and took active roles in these areas. Hence, they became not only spiritual preceptors but social reformers, soldiers, philosophers and scholars as well.







NOTES & REFERENCES

[1] SGGS p.17
[2] A.C. Bannerjee, "Guru Nanak to Guru Gobind Singh", Rajesh Publications, New Delhi.
[3] W.O.Cole and Piara Singh Sambhi, "The Sikhs"
[4] SGGS p.150
[5] SGGS p.982
[6] Macauliffe, "The Sikh Religion", Vols.4-5
[7] Asa-di-Var, Sloka 1, SGGS p.463
[8] The concept of the (Guru) Panth somehow described the belief that Guru is symbolically embodied within the community. Tradition says that it was conferred upon the panth by Guru Gobind Singh in 1699 when he created the Order of the Khalsa. But there had been extremely early evidence for the doctrine of Guru Panth in the hymns of Guru Nanak and his successors. For instance, Guru Nanak says: "My salvation is the Lord, my only God, the True One, the Infinite..."; "When one meets with the Guru-saint, one attains to Truth and then spontaneously one is blest with glory."(Siddha Ghosti); "In the society of the saints one gathers the Lord's Essence."(SGGS p.598)
[9] Japji, AG p.1
[10] Jodh Singh, "Gurmati Nirnay".
[11] SGGS p.599
[12] SGGS p.864
[13] Macauliffe, "The Sikhs", Vols4-5
[14] Adi Granth: Literally, "First Book".
[15] SGGS p.20
[16] SGGS p.1274
[17] Literally: Speech. It signifies the word of self-expression (used synonymously with Word ("Shabad") spoken by God. Guru nanak preferred to use the term "Gurbani". "Gur" and "Bani" are inseparable, otherwise the Bani would become lifeless. Today, the term Gurbani is synonymous with 'scripture' being used by the Sikhs and refers to Guru Granth Sahib.
[18] Nirguna: Without attributes or qualities. Used to say that God is ultimately incomprehensible and beyond description.
[19] SGGS p.943
[20] Shabad: Word, the divine self-expression; often the Word Shabad stands by itself and often it is linked with the word Guru. Guru may be considered as the characteristic form, and the shabad by itself normally assumes its relation with the Guru. The form may be Guru-ka-shabad, Guru's Word, or it may be Guru-Shabad, the Guru's Word(Dhanasari Ast I(8) AG p.686; Ramkali 10 AG p.879). Sabad: Word; in Sikh usage a hymn of the Adi Granth.
[21] Siddha Goshti, AG p.944-45
[22] "Sikhism", Ed. Punjabi University, patiala. 1969, p.66
[23] God is identified with the Word. "Thou art the Word and Thou art the expression." (Bilavalu 3, AG p.795)
[24] Naam: Literally Name. The Divine Name; the expression of the nature and being of God in terms comprehensible to the human understanding.
[25] SGGS p.1127
[26] Bhairau 2. AG p.1125)
[27] Asa-di-Var, AG p.355
[28] Prahabati Ast I(7), AG p.1242
[29] Adi Granth Kosa, Vol.3 (Amritsar 1950)
[30] Asa-di-Var, MI, AG p.355
[31] Japji, AG p.1
[32] Nadar: Literally the gracious glance.
[33] Var Majah, Sloka 1 Pauri 19, AG p.147
[34] SGGS p.644
[35] W.O.Cole and Piara Singh Sambhi, "The Sikhs"
[36] Taran Singh, "The Nature of Guruship in Guru Granth", ed. McMullen, Delhi 1976
[37] Angad: Guru Givenn name was Lehna. By givinf Lehna the name Angad, Guru Nanak was designating him as his successor and asserting that his teachings will live on in him. The meaning of the renaming of Lehna is well given by Bhai Gurdas: Before he died he installed Lehna as his successor and set the Guru's canopy over his head merging light in Guru Angad's light, the sat Guru changed his form. None could comprehend the mystery. A wonder of wonders he revealed: changing his body he made Guru Angad's body his own. (Var 1)
[38] Macauliffe, "The Sikh Religion", Vol.5
[39] I.B. Banerjee, "Evolution of the Khalsa", Calcutta, 1936, Vol.1, pp.211-214
[40] SGGS p.1226
[41] The implication of Nanak's concept of bhakti and shakti can be realised in Babur-vani.
[42] The Khalsa symbolically meant the transferring of temporal Guruship to the Panth.
[43] W.Owen Cole, "The Guru In Sikhism".
[44] M.A. Macauliffe, "The Sikh Religion", Vol.5
[45] SGGS p.250
[46] SGGS p.646
[47] S.S. Gandhi, "History of the Sikh Gurus".
[48] Macauliffe, "The Sikh Religion", Vol.4
[49] Macauliffe, "The Sikh Religion", Vol.2
[50] "Selections from the Sacred Writings of the Sikhs", George Allen and Unwin Ltd., London, 1960.


----------



## Sikh80 (Apr 9, 2008)

*Naam and Sukhmani Sahib*
SHALOK: 
Unapproachable and Unfathomable is the Supreme Lord God; 
whoever speaks of Him shall be liberated. 
Listen, O friends, Nanak prays, to the wonderful story of the Holy. || 1 || 

ASHTAPADEE: In the Company of the Holy, one's face becomes radiant. 
In the Company of the Holy, all filth is removed. 
In the Company of the Holy, egotism is eliminated. 
In the Company of the Holy, spiritual wisdom is revealed. 
In the Company of the Holy, God is understood to be near at hand. 
In the Company of the Holy, all conflicts are settled. 
In the Company of the Holy, one obtains the jewel of the Naam. 
In the Company of the Holy, one's efforts are directed toward the One Lord.
What mortal can speak of the Glorious Praises of the Holy? 
O Nanak, the glory of the Holy people merges into God. || 1 ||
In the Company of the Holy, one meets the Incomprehensible Lord. 
In the Company of the Holy, one flourishes forever. 
In the Company of the Holy, the five passions are brought to rest. 
In the Company of the Holy, one enjoys the essence of ambrosia. 
In the Company of the Holy, one becomes the dust of all. 
In the Company of the Holy, one's speech is enticing. 
In the Company of the Holy, the mind does not wander. 
In the Company of the Holy, the mind becomes stable. 
In the Company of the Holy, one is rid of Maya. 
In the Company of the Holy, O Nanak, God is totally pleased. ||2 || 
In the Company of the Holy, all one's enemies become friends. 
In the Company of the Holy, there is great purity. 
In the Company of the Holy, no one is hated. 
In the Company of the Holy, one's feet do not wander. 
In the Company of the Holy, no one seems evil. 
In the Company of the Holy, supreme bliss is known. 
In the Company of the Holy, the fever of ego departs. 
In the Company of the Holy, one renounces all selfishness. 
He Himself knows the greatness of the Holy. 
O Nanak, the Holy are at one with God. || 3 || 
In the Company of the Holy, the mind never wanders. 
In the Company of the Holy, one obtains everlasting peace. 
In the Company of the Holy, one grasps the Incomprehensible. 
In the Company of the Holy, one can endure the unendurable. 
In the Company of the Holy, one abides in the loftiest place. 
In the Company of the Holy, one attains the Mansion of the Lord's Presence.
In the Company of the Holy, one's Dharmic faith is firmly established. 
In the Company of the Holy, one dwells with the Supreme Lord God. 
In the Company of the Holy, one obtains the treasure of the Naam. 
O Nanak, I am a sacrifice to the Holy. || 4 || 
In the Company of the Holy, all one's family is saved. 
In the Company of the Holy, one's friends, acquaintances and relatives are redeemed. 
In the Company of the Holy, that wealth is obtained. 
Everyone benefits from that wealth. 
In the Company of the Holy, the Lord of Dharma serves. 
In the Company of the Holy, the divine, angelic beings sing God's Praises. 
In the Company of the Holy, one's sins fly away. 
In the Company of the Holy, one sings the Ambrosial Glories. 
In the Company of the Holy, all places are within reach. 
O Nanak, in the Company of the Holy, one's life becomes fruitful. || 5 || 
In the Company of the Holy, there is no suffering. 
The Blessed Vision of their Darshan brings a sublime, happy peace. 
In the Company of the Holy, blemishes are removed. 
In the Company of the Holy, hell is far away. 
In the Company of the Holy, one is happy here and hereafter. 
In the Company of the Holy, the separated ones are reunited with the Lord. 
The fruits of one's desires are obtained. 
In the Company of the Holy, no one goes empty-handed. 
The Supreme Lord God dwells in the hearts of the Holy. 
O Nanak, listening to the sweet words of the Holy, one is saved. || 6 || 
In the Company of the Holy, listen to the Name of the Lord. 
In the Company of the Holy, sing the Glorious Praises of the Lord. 
In the Company of the Holy, do not forget Him from your mind. 
In the Company of the Holy, you shall surely be saved. 
In the Company of the Holy, God seems very sweet. 
In the Company of the Holy, He is seen in each and every heart. 
In the Company of the Holy, we become obedient to the Lord. 
In the Company of the Holy, we obtain the state of salvation.
In the Company of the Holy, all diseases are cured. 
O Nanak, one meets with the Holy, by highest destiny. || 7 || 
The glory of the Holy people is not known to the Vedas. 
They can describe only what they have heard. 
The greatness of the Holy people is beyond the three qualities. 
The greatness of the Holy people is all-pervading. 
The glory of the Holy people has no limit. 
The glory of the Holy people is infinite and eternal. 
The glory of the Holy people is the highest of the high.
The glory of the Holy people is the greatest of the great. 
The glory of the Holy people is theirs alone; 
O Nanak, there is no difference between the Holy people and God. || 8 || 7 ||
Sukhmani Sahib


----------



## Sikh80 (Apr 9, 2008)

*Naam in Sikhism and ‘Mahapurushiaism’*
  Dr. Ratul Chandra Borah*
  * _Professor & Head, Deptt. of Biochemistry & Agri Chemistry, A.A.U. Jorhat. 785 013. Assam._
_E-Mail: rcborah@aau.ac.in_

Mahapurusha Srimanta Sankaradeva (1449-1568 AD) and _Sat Guru_ Nanak Deva (1469- 1539 AD) are two universal spiritual _Gurus_ who reformed the society on the basis of new religious cultures according to their individual thesis. The religion established by _Guru_ Srimanta Sankaradeva is known as _Eka Sarana Hari Nama Dharma_ (in short, _Nama Dharma_) which is also known as _Mahapurusha_ _Dharma_ (Mahapurushiaism). The religion founded by _Guru_ Nanaka is known as Sikhism. “In fact Sikhism has often been called the _Naam Marga_ or the way of _Naam_”. (Daljeet Singh, 1998).
*
Ajoni:* Both the religions are monotheistic in nature and _Nirguna Brahma_ is the ultimate object of realization. In Mahapurushiaism, _Nirguna Brahma_ is realized through _Saguna Brahma_. However, in Sikhism incarnation of God is not accepted. According to the _Guru Granth Sahib_, (religious scripture of the Sikhs on which Sikhism is based), God does not incarnate, He does not come into the human form and is not born. In the _Mul Mantra_ of the _Guru Granth Sahib_, God has been mentioned as one who never takes birth or form. The Sikh _Gurus_ have repeatedly emphasized, as also stated in the very opening verse of the _Guru Granth Sahib_, that God is one, _Ek Onkar_ and no second entity. The same God is _Sarguna_ and _Nirguna_, _Nirankar_ and self absorbed. “But it would be highly inappropriate to confuse the _Gurus_’ concept of _Saguna_ and _Nirguna_ (i.e. Translucent cum Immanent God) with the Advaitic connotation of these terms as also of _Ishvara_. The _Gurus_ never accepted the Advaitic concepts of _Saguna_ and _Nirguna_”. (Daljeet Singh, 1998).
*

Sangat:* However, in Mahapurushiaism, the basis of which are the _Gita_ and the _Bhagavata Purana,_ accepts the incarnation of God in different forms, the most important among them is Krishna who is both _Saguna Brahma_ as well as _Nirguna Brahma_ at the same time. In fact Krishna is the perfect incarnation of God, manifesting as _Saguna Brahma_ whose name attributes are innumerable. Through the _Kirtana_ (chanting) and _Shravana_ (listening) of the _Naam_ (name) as well as attributes of _Saguna Brahma_ (Krishna), one (the devotee) attains the _Nirguna Brahma_ (Krishna). In fact the _Naam Dharma_ of Srimanta Sankaradeva is based on the four principles, _i.e. Guru_ (Srimanta Sankaradeva), _Deva_ (Krishna), _Naam_ (attributes of Krishna) and _Bhakata_ (Devotee of Krishna). The four principles lead to realization of the _Nirguna Brahma_ (Krishna) in the _Satsanga_ or the company of pious people or devotees of Krishna. However, hearing and chanting of _Naam_ is the main principle of _Sadhana_ for attainment of _Nirguna Brahma_ through devotion to one and only one God i.e. Krishna. So, _Naam_ and attributes of Krishna and Krishna (Hari) is synonymous.
In Mahapurushiaism, the modes of worship are _Shravana_ (listening which is meditative) and _Kirtana_ (chanting) of the name and attributes of Krishna in the _Satsanga_ or in the company of the devotees of Krishna. Therefore _Naam_ is central to the _Nama Dharma_.
*

Shadba-Guru:* There are similarities in many aspects between Sikhism and Mahapurushiaism. In both the religions, it is the scripture which is placed on the altar (_Thapana_ or _Guru Asana_ in Mahapurushiaism) of worship. In Sikhism the _Gurdwara_ is the place of community worship where _Guru Granth Sahib_ is placed for worship as the living Guru. The 10th _Guru_ of Sikhism, _Guru_ Gobind Singh died in 1708 AD. But before his death, he passed on the Guruship to _Guru Granth Sahib_. (Surinder Singh Kohli, 1996). _Guru Granth Sahib_ is regarded as the “Living jurisprudence” (accepted by the Supreme Court of India) and accepted as the living _Guru_ of the Sikhs in the form of “_Gurus_’ word” (_Shabad Guru_). In the _Nama Dharma_ of Srimanta Sankaradeva, it is the _Naamghar_ where community worships, prayers are performed in addition to various cultural and social activities at the village level. In the _Naamghar_ or _Gurugriha_ the _Bhagavata_ (the main scripture of Mahapurushiaism) is placed on the _Guru Asana_ or _Thapana_ (altar) inside the _Manikut_ (sanctum sanctorum). An abridged version (a gist of the _Bhagavata_) called _Gunamala_ is placed instead of the complete book of _Bhagavata_ in the _Guru Asana_ or_ Thapana_. The Mahapurushiasm consider the _Guru Asana_ as the symbol of living God and _Guru_ (Srimanta Sankaradeva). God (Krishna) and _Guru_ are synonymous, since the Mahapurushias accept Srimanta Sankaradeva as the partial incarnation of lord Krishna. Here Srimanta Sankaradeva is regarded as the sole _Guru_ who is Supreme_ Guru_ (_Parma Guru_) and there is none other than Him any second _Guru_ (_Naam Ghosa_, verse No. 375, Mahapurusha Madhavadeva). No other image or idol is worshipped by the Mahapurushias. No gods other than One Supreme Absolute God is worshipped in Mahapurushiaism.
*

In Sikhism, Naam Simran is the main mode of worship which is synonymous with Naam Kirtana. Like Mahapurushiaism, there is no caste or ascetic austerity in Sikhism. It believes in one God, Ek Onkar. Singing His praise is the best way of devotion.*
The glory of _Naam_ has been explained and exemplified throughout the _Guru Granth Sahib_. Similarly, in all the writings of Mahapurusha Srimanta Sankaradeva as well as of Madhavadeva, _Naam_ occupies the central position.
*

Place of Naam in Sikhism: *

In Sikhism, the principle of _Naam_ (_Shabad_) includes meditation, contemplation and reflection and the principles of _Shabda_ (Hymns) includes praising and glorifying God earnestly with focused and attentive mind. _Naam_ is God’s name and _Simran_ means remembering. There can be many names of God and He is to be remembered constantly through word, thought and deed. Although the word, ‘_Waheguru_’ is the most appropriate word according to _Gurubani_, the purpose behind this is to select a word comfortable to mind for perpetual remembrance of God. “_Naam- Simran_ is at the center of _Guru_ Nanak’s teachings. The whole message of _Guru_ Nanak as contained in the _Guru Granth Sahib_ revolves around _Naam_. The first chapter in the holy _Granth_ is devoted to differentiation between the meaning of _Naam Simran_ and _Bhakti_. _Simran_ is beginning, _Bhakti_ is the end. _Simran_ is the seed, _Bhakti_ is the fruit. (Kulwant Singh, 2002). This seed, when sown in the soil of mind, sprouts in the form of the live of God, to fructify. “In _Kaliyug_, vice predominates, and as a result the human mind has lost much of its luster. Since _Naam_ is the only detergent that can cleanse the mind, it alone has the capability to change the _Yug_. It functions at all levels, from micro to macro. There are two ways to live a human life – by treading the path of _Bhakti_ (devotion to God) and by following the path of _Maya_ (worldly attachments). The path of _Bhakti_ leads to rewarding life, peace, happiness, bliss and union with God. The path of _Maya_ ends in pain and suffering. (Sri Gurbax Singh, 1999). “Thus _Naam_ – _Simran_ is an inseparable part of a Sikh’s life. In fact, Sikhi is synonymous with _Naam Simran_.” (Kulwant Singh, 2002). _Simran_ is a meditative prayer within; God’s name is respected lovingly in short phrases. “_Wahe Guru, Wahe Guru, Wahe Guru Ji/Sat Naam, Sat Naam, Sat Naam Ji_” is prelude to _Naam-Simran_, the recitation of God’s name. In _Simran_, God is revered. God’s name is God’s praise. God’s name is a portal, a vessel, its repetition an act of humility.
The recitation of the _Guru Granth Sahib_ is an essential part of daily prayer in any _Gurdwara_. _Guru Granth Sahib_ is a compilation of the messages of the Sikh _Gurus_. It accommodates even Hindu _Gurus_ who are basically preachers of _Bhakti_ culture. There are messages from _Sufi_ poets and the message of Kabir – the great preacher of _Bhakti_ philosophy in medieval India. There are a total of 31 _Raagas_ in the _Guru Granth Sahib_. (Surinder Singh Kohli, 1996). It needs training to recite of this holy scripture, for which persons are trained from a very young age.


The _Guru Granth Sahib_ highlights the glory of _Naam_ and its utility in human life. The dictum “_Sarab rog ka aukhad Naam_” heralds a great truth. It is a great truth, which when fully grasped has the power to overcome all physical and mental illness. It can be induced to harness the earthly resources for the benefit of mankind. _Guru Granth Sahib_ rejects all ritualism, formalism and symbolism. All the Braministic intermediaries and cadres of priesthood exploiting the masses in the name of religion, have been castigated as self serving and hypocritical. _Guru Granth Sahib_ advocates the equality of all human beings, irrespective of birth and gender. The woman is, in no way, inferior to man. The _Guru Granth Sahib_ presents a balanced combination of action (_Karma_), devotion (_Bhakti_) and knowledge (_Jnan_). It is essentially a religion of devotion whereas the body has to work for the well-being of the family and society, the mind has to remain in tune with the Lord. Service is, thus, the motto of an adherent of _Guru Granth Sahib_. The best service towards the _Guru_ and the Lord is the remembrance of the _Naam_. (Harkirat Singh, 2003).
*

Spiritual meaning of Naam:*

“According to _Gurbani_ “_Ek Onkar_” denotes both _Sagun_ (manifested) (it is written as _Sargun_ in _Guru Granth Sahib_) and _Nirgun_ (un-manifested) stages of ‘_Akal Purakh_’ _Waheguru_. In its pure form it is a musical sound – word, arising out of ‘S_unn_’ (soundless state). It is pure knowledge giving rise to the energy and worldly order. The ‘Word’ is pervasive every where and is creator, protector and destroyer of all physical forms of life and lifeless. ‘He’ has countless attributes but all are ‘His’ manifested qualities. The real one is beyond comprehension, languages and words. One can get tuned to the ‘Word’ in the heart through the mind with ‘His’ grace through the words of a true ‘_Guru_’ and can actually listen and see its manifestation. For that he has to surrender to the _Guru_ with full faith, carry out his commands in toto and recite ‘_Guru mantra_’ repeatedly all the time. ‘_Guru mantra_’ is one of the manifested names of ‘_Ek Onkar_’ which has the capacity to link the disciple (Sikh) with ‘Word’. (Dilbagh Singh, 2004).
“It is stated in the _Guru Granth Sahib_ that as we start understanding the depths of the _Guru’s_ word and chant ‘_Guru mantra_’ we start getting a kind of bliss after due course of time according to the purity/impurity/hardness/mellowness of our mind and heart, brought about by our deeds (_Karma_). This irrigates our mind and body (perhaps through the nervous system) cleaning them of our ego, five vices and illusionary ‘_Maya_’. Side by side, Godly virtues get cultivated in our heart. It is a life long process and while doing so one does not eye the fruit but awaits grace. It is ‘His’ grace, which finally tunes in the _Gursikh_ to ‘_Ek Onkar_’ where he actually sees and listens to the ‘Word’ _i.e. Nirgun_ stage through a different eye. Here the Sikh, _Guru_ and _Waheguru_ are and the same. This stage may be attained while living or after leaving the body. This is the stage where _Guru_ Nanak Ji and all other _Gurus_ and Saints described ‘_Ek Onkar_’ through _Gurbani_.” (Dilbagh Singh, 2004).
After the 10th Guru Gobind Singh there is no loving _Guru_ in Sikhism and _Guru_ Gobind Singh asked the Sikhs to follow _Guru Granth Sahib_ as the sole _Guru_ and to follow its preaching as guide (_Guru Granth Ji maneo, pargat gurah kee deh, jo prabh ko millvo chahai, khoj shabad mein leh_,”  - meaning – _Guru Granth Sahib_ is one _Guru_ and it represents philosophy (body) of all the _Gurus_, only _Shabad_ will connect us with _akaal purkh_ (Dasam Granth, p. 248). In Sikhism, the Khalsa panth was established by _Guru_ Gobind Singh, the 10th and the last _Guru_ before three hundred years ago. Khalsa – the family of pure ones, to which a Sikh may belong through receiving baptism or initiation (_Amrit/Khande di pahul_). Therefore, every Khalsa is a Sikh, but every Sikh is not a Khalsa, unless he/she receives baptism.
The basic definition of _Naam_ is contained in the _Sukhmani_ and some quotations from the _Guru Granth Sahib_ are cited hereunder. (Daljeet Singh, 1998). 
_
i)     Naam_ sustains all religions and universes, all thought, knowledge and consciousness, all skies and stars, all forces and substances, all continents and spheres. _Naam_ emancipates those who accept it in their heart.
_
ii)    Naam_ is the creator of everything. To be divorced from _Naam_ is death. All is created by _Naam_. _Naam_ gives form to everything and through _Naam_ comes all wisdom or light.
_
iii)   Naam_ extends to all creation.
_
iv)   Naam_, is the ‘Nine Treasures’ and nectar (_Amrita_). It permeates the body.
_
v)   Naam_, the immaculate, is unfathomable. How can it be known? _Naam_, is within us, how to get it? The perfect _Guru_ awakens your heart to the vision of _Naam_. It is by the grace of God that one meets such an enlightener.
There are numerous verses in the _Guru Granth_ where _Naam _and God have been described synonymously. Therefore, _Naam_ is dynamic immanence of God, which is making and readily sustaining the manifest world of force and form.
*
Guru** Nanak on Naam:*

“According to _Guru_ Nanak everything in the universe is created by the power of Divine Name (_Naam_) and without the Divine Name there is no way (_The Japji_). He explains that all the visible forms are held by the Divine Name, everything takes its rise from the Divine Name and is again absorbed in it …. The Divine Name is synonymous with the Divine Word or _Shabad_.” (R. M. Chopra, 2000).
Guru Nanak said,
Hearkening to the Name bestows Truth, divine wisdom, contentment, To bathe in the joy of the Name is to bathe in the holy places.
(_The Japji, Pauri, 10_)​ It is held by _Guru_ Nanak that God is _anaam_ (nameless), yet He is possessed of infinite names. “Numberless, Thy Names and numberless Thy places” (_The Japji, Pauri,_ 19). “In fact, _Guru_ Nanaka took many prevailing attributive names of God for One Absolute Reality such as Vishnu, Brahma, Govinda, Gopal, Hari, Keshava, Krishna, Narayana, Parameswara, Ram, etc. from Hindu pantheons and Muhammadan names like Allah, Haq, Rahim, Khaliq, Khuda, Rahim, Rabb, etc. from Muslim Holy books. All these Names stand for the same God. To these names more names have been added by the Sikh Gurus such as, _Piara, Pritam, Mittar, Sajjan, Satguru, Waheguru_, etc.” (R.M. Chopra, 2000). 
*
“Japu ta Eko Naam”:*

Contemplate thou only the _Naam_. This expression is found in _Guru Granth Sahib_, Rag, Suhi Mahala I. The meaning of the technical terms ‘_Japu_’ and _Naam_, expressed in the _Guru Granth Sahib_ is as follows:

“_Japu_ means prayer, meditation, _Naam_ means the Spirit within, figuratively the _Naam_ also means _Amrita_ or nectar of immortality.”

Sikhism, like Mahapurushiaism, prescribes _Naam Simran_ in the company of _Satsang_ or devotees (_Bhakta_). Literally _Satsang_ means the _Sang_ (Company) of _Sat_ (_Naam_, _Guru_ and God). Thus, Sikhism and Mahapurushiaism have the basic similarity of _Guru_, _Deva_ (God), _Naam_, and _Satsang_ (_Bhaktas_). The entire conception of the Ultimate Being is regarded as _Naam_ or the ‘Holy Name’. God is considered as _Nama-Rupa_ in Mahapurushiaism. 
In all the writings of Mahapurusha Srimanta Sankaradeva and Madhavadeva, _Naam_ occupies the Supreme place along with _Deva_. The _Naam_ of Hari (Krishna) is synonymous with _Deva_. 
  Thus, both Mahapurushiaism and Sikhism glorify the _Naam_ in their respective religions and _Naam_ finds the supreme place of attaining devotion that is _Nirguna_ Brahma.
  q
*References*​  1.  Daljeet Singh, 1998, _Essential of Sikhism_, Singh Bros, Amritsar.
  2.  Kulwant Singh, 2002, _Naam-Simran_, in _The Sikh Review_, vol. 50, No. 10.
  3.  Sri Gurbux Singh, 1999, _Naam-Simran and Bhakti in Sikhism_.
  4.  Harkinat Singh, 2003, _University of Guru Granth Sahib: A comparative study_, in _The Sikh Review_, vol. 51, No. 20.
  5.  Dilbagh Singh, 2004, _Sublime significance of Ek Onkar_, in _The Sikh Review_, Vol. 52, No. 5.
  6.  R.M. Chopra, 2000, _Naam – The language of Divine Power_, in _The Sikh Review_, vol. 50, No. 4.
  7.  Surinder Singh Kohli, 1996, _Guru Granth Sahib – An Analytical study_, Singh Bros., Amritsar.
  8.  Debabrata Das, 2002, _The Meta Physics of Naam_, in _The Sikh Review_, vol. 50, No. 11.  


Naam in Sikhism and ‘Mahapurushiaism’


----------



## spnadmin (Apr 10, 2008)

Sik80 ji

This essay is a winner. It is chuck full of things that are brand new to me. Makes the unique message of Sikhism all the more clear and strong. Thank you for this treat for brain, heart and soul.

I think the common plane between these two paths is clear in this article. But now -- the differences?


----------



## Sikh80 (Apr 10, 2008)

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

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

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

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

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

Both the planes reflect only one image.

Regards

Sorry for mistakes.


----------



## Sikh80 (Apr 10, 2008)

*The Teachings of Bhagat Raidas*​ *W.M. Callewaert & P. G. Friedlander *​ *Part I*​  *  This excerpt from the Belgian scholars’ definitive work: THE LIFE & WORKS OF RAIDAS is being published with special permission of Messrs Manohar Publishers, New Delhi 110 002.
_@ In a positive sense of “community”._
The _pads_ of Raidas are teachings intended to be sung at gatherings of devotees. They can only be regarded as ‘texts’ in the sense that oral performances are texts. As they were not intended to be read it must be accepted that some aspects of their impact as performance pieces may not be readily accessible from their written versions. Their communal performance, as songs set to music, could have reinforced sentiments not fully comprehensible to a reader. The motivation for the creation of the _vani_ of Raidas must have been to express certain teachings, through songs, to the assemblies of devotees at various forms of communal@ assemblies. It could not have been to demonstrate skill in prosody or musical performance _per se_, these being worldly ends, but the generation of sentiments of devotion to God in those present at such assemblies. This means that to consider the _pads_ in terms of the skillfulness of their composition would be, in a sense, an error, *for their true success could be measured by the degree to which they engendered a sense of devotion and of the immanence of God.*
The _pads_ of Raidas do not present the teachings of Raidas in an orderly or methodical fashion. Each _pad_ is a glimpse into Raidas’s thoughts, experiences and beliefs. Moreover, their present arrangement is not due to any rational ordering of basic themes but the result of their performance within the _repertoires_ of devotional songs current in the sixteenth and seventeenth centuries amongst the Sikhs, Dadupanthis and Nath Siddhas.
In order to study the teachings of Raidas it is necessary to distinguish between certain subclasses of _pads_, determined by the number of manuscripts in which a _pad_ occurs. The selection of _pads_ for this analysis is based upon the criteria that a _pad_ must appear, either in at least 7 out of the 10 Rajasthani manuscripts, or in any Rajasthani Ms/Mss _and_ the _Adi__ Granth,_ i.e. Sri Guru Granth Sahib.
This results in a total of 72 _pads_. The basis for this selection is the hypothesis that _pads_ which rarely occur represent distinctive features of subtractions, rather than teachings which may be presumed to be fully typical of Raidas himself. Due to this 39 _pads_ are not included in this study of the teachings of Raidas in this chapter1.
The _pads_ in the _vani_ of Raidas are composed in a number of traditional genres. It is important to be aware of these genres, because the inherent rhetoric of a genre defines the types of ideas that can be presented in a _pad_. The main types of genre in Raidas are as follows: 
1.   ‘Warnings’ (_citavani/citavani_): This is one of the most common genres in all Sant works. Its theme is the danger of the belief that life in the world is the ultimate reality, because due to this the soul neglects to consider God and is born again into the suffering of _sansar_.
2.   ‘Entreaty’ (_vinaya/binati_): This is also a very common genre in Sant works. Its theme is the suffering experienced by the singer of the _pad_ in the world and his/her entreaty to God to rescue the soul.
3.   ‘Love-in-separation’ (_virah_): The suffering of the soul in separation from God, which is seen as akin to the suffering of a woman separated from her beloved.
4.   ‘The Destruction of Error’ (_bhram__ vidhasan_): The falsity of image worship and other external practices.
5.   ‘The Glory of Praise/ the Name’ (_bhajan__/ namva pratap_): The power of praising God is described and often previous Sants and other figures are quoted to testify to the power of Praise/the Name.
6.   ‘Meeting with the Pure’ (_sadh__ milap_): The meeting of like-minded devotees, assembled in order to worship God.
7.   ‘Devotion’ (_bhagati_): The nature of true devotion.
8.   ‘The Recognition of the Beloved’ (_piv__ pichanan_): The characteristics of the Beloved, God, are described.
9.   ‘The Experience’ (_anubhai_): The experience of union with God is described.
*1 God*
For the Sants God was ineffable, without shape or from, and immanent in creation. This distinguished them from the _sagun__ bhaktas_ who conceived of God as having incarnated, in the form of _avatars_, in the world. Whilst the Sants have been characterised as Nirgunis, devotees of God without attributes, Barthwal noted that ‘It must, however, be remembered that these saints can be called Nirgunis only as opposed to [those who practiced] the gross forms of Sagun worship’2. McLeod characterises the Sants’ view of God by saying: “The Sants were monotheists, but the God whom they addressed and with whom they sought union was in no sense to be understood in anthropomorphic terms. His manifestation was by His immanence in His creation and, in particular, by His indwelling within the human soul”3. 
*1.1 Raidas’s conception of God*
 Raidas refers to God as ‘unique and incomparable’ (_eka__ anupama_ 7.0), ‘the unique pure essence’ (_bimala__ eka rasa_ 58.2), and ‘the incomparable’ (_anupama_ 58.3). He affirms that ‘from first to last, in the end, He is the unique essence’ (_adi__ ati ausana aika rasa_ 30.1). He views the true God as inherently unique and he says ‘there in no other God like You’ (_tumha__ sa deva avara nahi duja_ 55.2). This is reminiscent of the similar phrase often used by Nanak to stress God’s uniqueness: ‘There is no other’ (_avara__ na duja_; cf. GNSR, p. 164). Raidas conceives of God as ultimately ineffable. This because He is ‘unfathomable’ (_agama_ 58.3), ‘imperceptible’ (_agocara_ 58.3), and ‘He has no shape or form’ (_barana__ rupa nahi jakai_ 11.0). God is described as ‘formless’ (_nirakara_ 11.3, 58.3), and ‘changeless’ (_nribikara_ 11.3, 58.4, 84.3). Moreover due to His uniqueness He cannot be compared to anything, except Himself ‘as You are, so You are, what comparison can be given?’ (21.3). In the _vani_ of Raidas God is characterised by a number of epithets which indicate His absolute qualities. God is said to be the ‘Imperishable’ (_avinasi_ 58.4, 61.1, 85.5), the ‘Complete’ (_asila_, 9.3, 11.0), the ‘Infinite’ (_anata_ 34.1), the ‘Unborn’ (_aja_ 58.3; _CJ_ and _U_) and the ‘Unconquerable’ (_ajita_ 58.3; _DIV_).
Raidas regards God as immanent in His creation. He says that God ‘permanently pervades all places’ (61.1). He is ‘the Inner Witness’ (_antarayami_ 34.2), who ‘constantly dwells within every body’ (12.2).
For Raidas God is ‘without and within, hidden and manifest, in each and every body there is no other Lord.’ (59.2) and he says that, ‘In plants and animals, creeping and flying insects, Hari the king dwells in everything’ (30.1). God’s immanence is summed up in Raidas’s statement that ‘You are in everything and everything is in You’ (34.3).
Raidas also calls God _nirajana_, ‘The Stainless’ (11.3, 62.4, 63.0, 63.1, 84.3). God is also _avigat_, ‘Unknown’ (63.0). Raidas refers to God as ‘the creator’ (9.1, 9.4, 30.2, 32.1, 35.2, 57.4, 61.1, 61.2). He states that the true God is ‘He who is imperishable is the Creator of everything, He permanently pervades all places. He created the five elements’ (61.1). God is called ‘the Creator and the Destroyer’ (_karata__ harata soi_ 30.2) and ‘the one Creator who experiences the world’ (57.4).
In the _vani_ of Raidas God is sometimes referred to as being, ‘without attributes’ (_nirgun_ 58.3, 84.3). However, for Raidas ultimately God transcends the dichotomy of being ‘with attributes’ or, ‘without attributes’ for He is said to be ‘not material, not immaterial’ (11.4).
*1.2 Forms of address for God*
Raidas often speaks of God personified as the celestial king. God is called ‘The Stainless King’ (_nirajana__ raya_ 63.1, 79.0), ‘The Sultan of Sultans’ (35.0) and ‘King Ram’ (43.3, 50.0 in Mss. _CJ_ only, 99.0). In His personification as the celestial king God is envisaged as holding court like a mortal monarch ‘At the gateway to the court of the God of the gods, Raidas calls out ‘Ram! Ram!’ (89.3).
God, as celestial king, is regarded as ‘the universal protector in all four ages’ (37.3). God is also referred to by the name ‘Kamalapati’ (85.0, 111.1), ‘the husband of Kamala’, an epithet of Vishnu in his celestial form as the king of heaven with His consort Kamala.
Raidas appeals on a number of occasions to Ram in his sovereign aspect by using such names as ‘Raghunath’ (37.2, 88.6), which means ‘master of the Raghu clan’ and ‘Raghava’ (4.4), the Raghu clansman, as well as ‘king Ramachandra’ (101.5). *All of these are epithets of the avatar Ram rather than Ram as absolute God. This is no sense implies that Raidas is acknowledging the doctrine of the incarnation of God as avatars, which is specifically rejected by him.* The reason for the appearance of these epithets of God must rather be understood in relation to their context in the _vani_, which is always when Raidas is appealing to God to grant him refuge in accordance with the long standing Indian tradition that it is the _dharma_ of kings to grant refuge.
Compassion is also for Raidas an important attribute of God, because due to His compassion He rescues his devotees from their suffering. Raidas says that ‘the compassionate Kesav’ is one of the names of God (9.1). He appeals to Krishna to be compassionate (12.3) and employs ‘O compassionate One!’ as a vocative form of address to God in one instance (19.2). He also appeals to God to ‘have mercy on living beings’ (99.3). Clearly the quality of compassion, or mercy, is one which characterizes God for Raidas. *Although Raidas appeals to those avatars of God which exemplify compassion, this does not indicate that he accepts the validity of the avatars, but points towards the way he saw them as exemplifying particular characteristics of God.* Raidas calls Narasimha ‘Narahari, merciful master of the meek’ (_dinanatha__ dayala narahari_ 20.0). The core of the story of Narasimha _avatar_ is that Prahlad could only be saved from his afflictions when Vishnu felt compassion and manifesting as Narasimha killed Prahlad’s father. Thus the principal characteristic of Narasimha, despite his evident ferocity, is mercifulness and it is to this merciful aspect of God that Raidas is appealing in this _pad_.
The Krishnaite names of god in the _vani_ of Raidas occur most commonly in _vinay_ (‘entreaty’) _pads_. In these _pads_ Raidas focuses on the merciful aspect of God by appealing to Krishna, as personification of mercy. It appears that for Raidas Krishna is the personification of compassion for lowly devotees and it is possible that stories such as that of Vidur4 may be related to this perception of Krishna as the compassionate God. It is due to this that in the _vani_ of Raidas numerous Krishnaite names are found, such as Krishna (4.4, 12.3, 23.1, 26.2, 27.1, 43.0, 83.0), Kanha (24.0, 75.0), Kesav5, Madhav6, Murari7, Banavari, ‘one wearing a garland of forest-flowers’ (48.2, 62.0), Syam (19.0 _CJ_), Gusai ‘the Master of the cattle’ (38.5, 109.0), Gopal ‘the Keeper of the cattle’, (86.0, 94.0) and Govinda8. 
Islamic names for God occur in contexts where the irrelevance of sectarian divisions is stressed: “I did not see as one, Krishna, Karim, Ram, Hari, Raghav” (4.4). Such usages may be distinguished from the use of terms of Persian and Arabic origin in a small group of _pads_9. This group – distinguished by a high incidence of such loanwords – is characterised by common language, rather than shared subject-matter, and includes _vinays_ (35), _cetavanis_ (41, 64), and _virah__ pads_ (69), as well as *the vision of Begampur (36). This may suggest that Raidas and his later exponents adopted a suitable style to expound his teachings when in the company of Muslims**10**. In the special context of this group of Pads God is called ‘the Sultan of Sultans’* (35.1), ‘the Bounteous Lord’ (_sahiba__ gani_ 41.0), ‘the Creator’ (_khalik_ 65.0), ‘the Compassionate’ (_karim_ 64.1) or ‘the Husband’ (_sah_ 69.1, _SGGS)._
*1.3 The concept of naam*
The importance of the concept of _naam_ is indicated by the various definitions suggested for it in the studies of the Sants. In Kabir’s teachings it is said _naam_ “is conceived of as unique and as expressing or revealing in a mysterious manner the all-pervading Reality: it is the voiced form of the divine”11. In Dadu “the Name of God is something more than any particular form of address the worshipper may use in his approach to Him. The Name of God, in a word, is God made known”12. *In Nanak, “The divine Name is the revelation of God’s being, the aggregate of all His attributes, the aggregate of all that may be affirmed concerning Him”**13**.*
For Raidas too the _naam_ is of vital importance. However, it should be noted that two distinct usages of the word _naam/naav_ in the _vani_ of Raidas can be distinguished. First, at a conventional level, ‘name’ refers to the particular letters or sounds, the label, by which something is known. Secondly, at the metaphysical level, ‘Name’ refers to the concept of the essential essence of God. Moreover, the names of God are not to be confused with the concept of the name of God. Raidas makes this explicit when he says: “I worship Him, who has no village, no place and no name” (4.5). Here ‘name’ is used in reference to the conventional names of God, rather that the concept of the Name of God. The Name of God is central to Raidas’s teachings and he describes it as his “sole support” (13.3).
An additional indication of the centrality of the concept of the Name of God for Raidas is his reference to the Puranic doctrine that in the present “dark age the Name is the only support” (32.4).
He also lays particular emphasis on renunciation of worldly matters in favour of the Name of God. It is only through the Name of God, which is in itself the _patit__ pavan_, or ‘the uplifter of the fallen’, that Raidas believes liberation can be attained (8.2). The power of the Name to liberate the sinner is the most consistently stressed feature of the Name in the _vani_ of Raidas and in this Raidas is subscribing to the general Sant view on the power of the Name14.
His belief in the Name’s potency as a means of salvation for the sinner is also evident in 47.3 and 34.0 (_Adi__ Granth_).
*In the context of Raidas’s social status the conception of the Name’s power to grant liberation to the fallen has a special poignancy.* The social position of the Chamars is evidently referred to Pad 67.0: “I was unhonoured but due to Hari I became honoured”.
*1.4 Ram*
Ram is the most frequently used name of God in the _vani_ of Raidas. In the mediaeval period the name Ram was used for both God in His incarnated form and in His absolute attributeless _nirgun_ form. The name Ram derives from the Sanskrit root _ram_, which means both ‘to enjoy (sexually)’ and also ‘to stop, to stay at rest’15.Ram was an important name of God in the works of Kabir, and Vaudeville says that in the works of Kabir “_rama__ or nama_ is conceived as the supreme _bija__-mantra_, containing all ‘truth’ or ‘being’ (_satya_) in itself”16. To a great extent the words _ram_ and _naam_ appear to be synonymous. The close relationship between the words ‘Ram’ and ‘Name’ is shown by the frequent occurrence in Raidas’s _vani_ of the phrase _ram nam_, ‘the Name of _Ram_’, which occurs eleven times17.
For Raidas, Ram is the name of god par excellence and whilst he uses, as has been shown, a wide range of names for God it is the name Ram which for him is the supreme name of God. When Raidas refers to ‘Ram’ he is not referring to Ram, the _avatar_ of Vishnu but to the supreme God, as is explicitly stated in Pad 9.1: “All the world is misled, speaking of a ‘Ram’, who is not this Ram. For Raidas belief in the _avatar_ Ram is an error: “Through the ‘Ram’ which all the world knows, one is lost in delusion, brother”(9.2).
It is through Ram, in his _nirgun_ form, that the knot of doubt which separates the soul from God can be overcome:
Apart from Ram, who can conquer your pride? (32.2, PV)
From first to last, in the end apart from Ram,
There is no other who grants liberation, O Hari! (19.0)
The ultimate goal for Raidas is total absorption into Ram: “When the mind has merged into the ocean  of Ram, the cries disappear” (3.2). 
Raidas asserts that he follows the tradition of attaining liberation through Ram, whose former adherents include many revered figures:
Brahma-Rishis, Narad, Syambha, Sanak and his siblings – 
only those who repeated _ram_ passed over. (23.3)
The power of the very syllable _ra_ itself is often stressed: “Singing of the virtue of the sound _ra__’ ra_, Sants and sadhus easily pass over” (47.3). The significance of the syllables _ra_ and _ma_ in the _sadhana_ of Raidas is great. In one _pad_ he explains that the power of the sound _ra_ is that through which one becomes free from everything and attains union with God:
       I will sing the name of Ram – 
       The sound _ra__ ra_ is free from everything.
       I shall merge in union within. (14.0)
       The ultimate experience is characterised as _paracai_, mystical encounter, with Ram:
       Whoever abides in the experience of Ram,
       is touched by the philosopher’s stone – 
       he has no sense of duality. (1.0)
Through this experience alone the duality of the devotee is eliminated:” he becomes gold” (1.0; variant in Ms _V_). To become gold is to attain union with God, for, as Raidas often reiterates, the relationship between the soul and God is like the relationship between bracelets and gold.
*- End of Part I*​ *[To be concluded]*​ *References*​ 1.  _pads_ in 1 Ms only: _M_ 26-29, 68, 91, 94; _I_ 61, 80; _Adi__ Granth (SGGS):_ 95-111.
_     pads_ in 2 Mss only: 46 _CJ_; 60 _IU_; 70 _DM_.
 _pads_ in 3 Mss only: 16 _MCJ_; 25 _VIU_; 93 _IMP_.
 _pads_in 4 Mss only: 17 _IUCJ_; 71 _VIMU_.
 _pads_ in 5 Mss only: 79 _IMUCJ_; 84 _DAVIM_; 92 _AIMCJ_.
 _pads_ in 6 Mss only: 76 _DAIUCJ_.    
2.  Barthwal: 1978, p. x.
3.  GNSR, p. 152/13. p. 215.
4.  See Nabhadas _Bhaktamal_ 51, p. 102-4.
5.  Kesav, ‘The one with [luxuriant] hair; or the brilliant one’, also said to be because he slew the demon Kesina: 7.0, 9.1, 21.0, 28.2, 37.0, 38.4, 82.2, 83.0.
6.  Madhav, ‘The honey-like one’, also said to be because Krishna is a descendant of the Yadava king Madhu. 27.3, 27.4, 43.0, 44.0, 51.0 (_AG_), 55.0 (_AG_), 57.0, 58.0, 72.0, 80.2, 82.3, 95.2.
7.  Murari, ‘The Enemy of Mura’: 43.0, 48.2, 83.3, 78.1 (_AG_), 103.1.
8.  Govinda, ‘The Possessor of cattle’, 22.0, 38.5, 39.0, 47.0, 52.3, 58.3, 68.0, 75.1, 83.0, 85.5, 109.1. However, the word _go_ also means, ‘earth’ or ‘world’ hence ‘the master of the world, the possessor of the earth, the Lord of the earth’, etc.
9.  Cf. Shackle: 1978 for the parallel corpus in the _AG_.
10. See however Shackle: 1978, p. 93 and McLeod: 1989, p. 28.
11, 14, 15, 16.  Vaudeville: 1974, p. 141/135/141.
12. Orr: 1947, p. 140.
13. GNSR, p. 215.
17. 14.0, 17.0, 28.1, 77.0, 78.1 (_AG_), 91.1, 91.2, 94.4, 101.4, 102.3.
The Teachings of Bhagat Raidas


----------



## Sikh80 (Apr 11, 2008)

*Nyara** Khalsa: The Perfectionist  Spirit*​ *Tarnindar** Singh**​ jb lg Kwlsw rhy inXwrw, qb lg qyj idE mYN swrw 
jb ieh ghy ibprn kI rIq, mYN nw krhu ien kI prqIq [​  *  B-304, SalvadorBuilding, Shastri Nagar (4 Bungalows), Andheri (W), Mumbai. 400 0523.

Let us analyse the implications of this couplet from the Sarab Loh Granth of Guru Gobind Singh Ji. The aim is to lift us from our lower mentality and take us towards salvation.
*A [true] Khalsa is totally independent of all worldly needs:*
The word ‘Khalsa’ means, “He who has reached His Soul and is totally immersed in God.” He is pure, noble and not subservient to any worldly throughts/desires. It means that He has no need for any worldly things including food, water, sleep, medicine, praise, desires, etc. This is nearly impossible. SGGS text indicates that Sikh Gurus and [true] Saint attained this position. Only when a person does not need any worldly thing can he become 100% independent, free, truthful in the real sense), fearless, ‘_beh-mouthaj_, _nirbhai_, _swa__-bhang _(depending only on His Inner Soul), jeevan-mukat’.
All our Gurus were at this stage. However, for most parts of their lives they lived like usual humans and engaged in worldly activities. However, all these activities were optional, they were not under worldly compulsions like we are. Most of us equate being ‘independent’ with having our business, a fat bank-balance, a house and a costly car, all earned by our own effort. But we are dependent on these worldly objects for our security. Without these we will be under a terrible stress.
Secondly, all of us depend on food, water, sleep, air and shelter - which we consider as normal. But from the view of a saint, this is not [true] independence. SGGS/Gurbani indicates:
   itT{ xU:G n BuK h{ hir A;imRt namu suK vasu .          [SGGS:1414]
       Indicating that in the stage of ‘jeevan-mukat’ there is no need for food/sleep.
ryqU Aku Awhwru kir, roVW kI gur krI ivCweI [
    BwrI krI qpisAw, vfy Bwgu hir isau bix AweI [
[vwrW BweI gurdws, vwr 1 pauVI 24]
       Indicating that Guru Nanak could subsist only on a grain of sand and one poisonous fruit while performing severe penance. Similarly, when Guru Teg Bahadur did continuous penance for about 27 years, he may not have depended on food or water, because He did not need them.
   hir namu hmara B]jnu CtIh prkar ijtu KaieA{ hm kxu itRpit BeI .          [SGGS:593]
       Indicating that the complete diet/food of a [true] Saint is ‘naam simran’.
   bRhm igAanI ka B]jnu igAan.
                                        [SGGS:273]
   hir hir AxuKWu saW kmait .
[SGGS:264]​ Indicating that ‘Hari-naam’ is the medicine for a [true] Khalsa. So if we depend on medicines or on a doctor, we are quite far from the concept of ‘independence’ and of a [true] Sadhu/Khalsa.
   pRB k{ ismrin Aniwnu jag{ .[SGGS:262]
       Indicating that with proper/complete ‘naam simran’, a [true] Saint does not even need sleep.
   hir k[ nam k[ ibAaparI .  
   hIra haiT cizAa inrm]lku CUio geI s;sarI .
[SGGS:1123]​        Kabirji says that I forgot the needs of ‘sansar’ once I got ‘Naam dhan’. There fore ‘Naam’ is opposite of ‘sansaar’. Any person who is under any need of the sansaar, is not a [true] Khalsa.
A [true] Khalsa/Saint can achieve congruence with God only when He  becomes totally like Him. And God is ‘_Swa__-bhang’,_ He does not need the ‘_Sansar_’. He can remain content within Himself. Because God does not depend on anything. He cannot be ‘bribed’, He is always fair/just and cannot be conquered. Suppose I am dependent on tasty food, then this becomes my weakness, and I can be conquered, or fooled due to this weakness.
Therefore, a [true] Khalsa/saint is independent of all worldly things. These include physical needs such as food, air, sleep, medicines; and emotional needs such as attachment, praise, etc. Merely managing a business and not taking up a job does not make oneself a [true] Khalsa.
*A [true] Khalsa can willingly give up His mortal frame*
A [true] Khalsa has complete control on His mind/body. Due to this, He does not experience pain at all. He can undergo physical and mental hardships of a super-human nature. In accordance with the Will of God, He can willingly leave His mortal frame. Very few of us can claim to be able to perform these miracles. We can recollect that Gurbani states: min jIt{ jgu jItu .[SGGS:6]; and that j] bRhm;d[ s]eI ip;d[ j] K]j{ s] pav{ .[SGGS:695]. So, a [true] Khalsa can control all the forces in the entire universe and enact a ‘miracle’. What appears a ‘miracle’ to us, is a ‘normal’ act for them. Examples:
1.    The martyrdom of Guru Arjun and Guru Teg Bahadur. In both cases, they did not experience the slightest pain/sorrow. They could willingly leave their mortal frames at the appointed hour.
2.    When Wali Kandhaari hurled a rock at Guru Nanak, the rock was stopped mid-way after Guru Nanak gestured at it with His palm. (Gurdwara Panja Sahib).
3.    When Guru Nanak’s feet were moved by the angry kaazi, the mosque seemed to turn.
4.    Superhuman feats may confirm ‘enlightement’. We can conclude that, apart from the Sikh Gurus, the following may also have been enlightened based on their super-human feats:
       Four sons of Guru Gobind Singh Ji, due to their martyrdom.
       Guru Gobind Singh Ji’s mother, due to her martyrdom.
       ‘Panj piyare, Chaali mukte’, who were martyred in the war.
       Baba Deep Singh Ji, who could carry his head on his palm and walk till he reached the GoldenTemple.
       Banda Bahadur who attained martyrdom.
       Bhai Kanhaiya, who could actually see God everywhere.
       This is not meant to be an exhaustive list. Only God knows the list of enlightened persons.
*‘Niyara’ from whom?*
It has been my aim to explain logically that in the house of God there are only two categories. The first category comprises of very few people who reach the position of [true] saint/Khalsa.
The second category comprises the vast majority of people who have not reached this exalted state of ‘Jeevan-mukt’. So, here the implication of ‘niyaara’ is to _distinguish a [true] Khalsa from the majority of people who are trapped in the cycle of birth-and-death._ ‘Niyara’ is a state -of-mind which is pure; and is more difficult to achieve than physical cleanliness/differentiation. In the SGGS, ‘Niyara’ is comparable to ‘niraalaa’.
Surely, if all humans and all religions are created by one God, then, it does not matter which religion a person follows. What is important is whether a person follows his religion correctly.
   e[ku ipta e[ks k[ hm bairk tU m[ra gur haeI .                               [SGGS:611]
mwns kI jwq sBY eykY pihcwnbo,…
    eyk hI  srUp sBY eyk joq jwnbo [
[Akwl ausq~q, AMk 85]
    SuiB Amlw bwJhu dono roeI [[vwrW BweI gurdws, vwr 1 pauVI 33]
Guru Nanak replied to the question, as to whether God prefers Hindus or Muslims. Guru Nanak observed that in God’s court only good deeds (the highest of which is _Naam__ simran_) will save a person. Which religion he follows on earth, is immaterial.
Therefore a [true] Khalsa is ‘niyara’ or different from the vast majority of population trapped in transmigration. Merely adopting the 5-K’s and becoming ‘physically different’, may have little spiritual merit. Nor will it confer the inner strength/wisdom/purity/divinity.
*‘tej deu meh sara’*
Some people interpret it that, Guru Gobind Singh Ji will shower all His blessings on such a ‘Khalsa’. My submission is different. Guru Gobind Singh Ji claimed himself to be a servant of God.
mY hMU prm pUrK ko dwsw, dyKn AwXo  jgq qmwSw,…
    jo hm ko prmySr aucr hY, qy sB nrk kMuf my  prhY [
[Akwl ausq~q, AMk 278]​ In Jaap Sahib, He worshipped the immortal/’achal-murat’ God. Similarly, in the Ardas, Guru Gobind Singh Ji worshipped the Primordial God/’pritham bhagauti’/
So Guru Gobind Singh Ji has acknowledged that He derived all His power from God. Therefore it is logical that He would recommend His followers to do so. Though He has used the word ‘meh’ meaning, ‘I’ the underlying meaning is that ‘God Almighty’. Since, a [true] saint = God, whatever is spoken by a [true] saint is actually spoken by God. So here the word ‘meh’ means God/soul.
A logical point arises: if the concept of ‘Khalsa’ existed before Sri Guru Gobind Singh Ji, then the source of power to the ‘Khalsa’ can only be God.
In SGGS, the Gurus have never considered to be the Doer because God is the ‘Kartaa-purakh’.
   j] ikCu kIAa s] hir kIAa hir kI vidAaeI .
[SGGS:166]​    kbIr na hm kIAa n krihg[ na kir sk{ srIru .
   ikAa janxu ikCu hir kIAa BieX kbIru kbIru .                               [SGGS:1367]
   Aaps kxu krmv;tu khav{ .  jnim mr{ bhu j]in BRmav{ . [SGGS:278]
       Implying that whoever claims to be the doer, suffer trans-migration.
We should therefore interpret the word ‘meh’ as God Almighty.
*‘Sara’:* ‘Sara’ means full/total/complete. As has been explained before, when the mind is purified, all the qualities/power/wisdom of the Indwelling Soul are revealed.
*‘bipran ki reet’:* This is the most controversial part of this line. The dictionary of SGGS words by Bhai Veer Singh Ji says that ‘bipran’ means ‘brahmin’. For a moment, let us assume that this is to be right. As I have explained before, every word/concept deteriorates with time.
The SGGS gives us the real meaning of the word ‘brahmin’.
   s] bRahmNu j] bRhmu bIcar{ . Aaip tr{ sgl[ kul tar{ .                                   [SGGS:662]
       Indicating that a [true] Brahmin has reached His Inner Brahma/God/Soul’
       But, with time, the contents of this word deteriorated. The [false] meaning indicates a priest, only performing rituals and creating a wall between a devotee and God.
       It is these incorrect practices, which are denounced. These occur in all communities.
       The generalised meaning of the word ‘Brahmin’ includes the definition of a [true] Brahmin.
       And as we have seen before, the state-of-mind [true] Brahmin = [true] Khalsa = God.
       To equate ‘bipran’ with ‘Brahmin’ without qualifying the word ‘Brahmin’ is misleading. It goes against the definition of a [true] Brahmin as given in the SGGS.
       But, we can say that, ‘bipran’ means a [false] Brahmin. (Note: this has many variations).
       ‘Bipran’ is not = [true] Brahmin. But, ‘bipran’ may be = [false] Brahmin, therefore
       ‘Bipran could be people who are not [true] Khalsa/Jeevan Mukt. It is the vast majority. It includes people paying lip service to SGGS, but who have not reached enlightenment. It includes me also.
       Is ‘bipran’ linked to ‘_vipreet_’? I have another view. Punjabi language is a modified version of Sanskrit/Persian. Many words in Punjabi have very little resemblance to their root words in Sanskrit/Persian.   It is possible that ‘bipran’ is linked to the Sanskrit word ‘Vipreet’, meaning opposite/incorrect.
       If this is so, and keeping in mind that the ‘[true] Khalsa’ is different/’niyara’ from the masses, then this interpretation seems to be more useful and logical.
       ‘*prateet**’:* This word means trust/faith. A [true] Khalsa has no ego. He does not interfere with God’s Will. So He can be trusted fully by God. But when a person loses his purity, then his mind/ego starts interfering/distorting God’s Will. In this manner, he loses God’s trust.
 *Conclusion:* My humble understanding of this line is that:
       a [true] Khalsa is enlightened. He abides by SGGS and the Rehat-naamas, i.e. Moral Code of Conduct.
       He has completely/permanently purified His mind and eliminated all vices;
       Due to this, all qualities/wisdom/power of the Indwelling Soul are displayed fully;
       In this manner, He is radically different from the vast majority of humans whose minds are impure due to ego/vices/worldly thoughts. Hardly one in a crore can become a [true] Khalsa;
       However, if a [true] Khalsa falls into the same trap, which the vast majority of spiritually ignorant people have fallen; then,
       God or the Indwelling Soul, shall not shower His full/special bounties on him. Nor shall God trust him to execute His Will/Command in an undistorted manner.
       Guru Gobind Singh Ji knows the correct meaning. We can only approximate what He meant:
   bRhm igAanI kI git bRhm igAanI jan{ .
[SGGS:273]​ *   q*​Nyara Khalsa: The Perfectionist Spirit


----------



## Sikh80 (Apr 12, 2008)

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

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

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

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

Yet what does that mean?

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

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

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

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

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

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

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

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

The Sri Guru Granth explains:

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

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

(Pause and contemplate these teachings)

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

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

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

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

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

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

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

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

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

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

* - SGGS page 505

Clinging To The Naam

*


----------



## Sikh80 (Apr 13, 2008)

* HOW is NAAM revealed??*

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

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

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

Page 362
Serving the Guru, everlasting peace is obtained.

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

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

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


……………………….............

What Is This Serving the GURU?

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

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

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


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

However, sincerity is needed:

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


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

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

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

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

Re: what is NAAM and how to get it


----------



## Sikh80 (Apr 14, 2008)

*Naam: What it is?*

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

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

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

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

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


Naam


----------



## Sikh80 (Apr 15, 2008)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


* ** Simran*

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

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

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

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

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

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

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

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


* ** Gurmantra*

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

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

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

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

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

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

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

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

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

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


----------



## Astroboy (Apr 15, 2008)

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


----------



## Sikh80 (Apr 17, 2008)

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

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

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

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

Re: Understanding Gurbani - Chanting Naam


----------



## Sikh80 (Apr 24, 2008)

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

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

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

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

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


----------



## spnadmin (Apr 24, 2008)

_Guru Arjan Dev ji_ i
_Ang_ 707 


slok ]  
 [FONT=Tahoma,Verdana,Arial]_salok ||  
_[/FONT]  [FONT=Verdana,Tahoma,Arial]_Salok:_[/FONT]

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

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

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

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


----------



## Sikh80 (Apr 25, 2008)

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


----------



## Sikh80 (Apr 25, 2008)

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


----------



## spnadmin (Apr 25, 2008)

pauVI ]
 pourree ||
Pauree:

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

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

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

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

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


----------



## Sikh80 (Apr 26, 2008)

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

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

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

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

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

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

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


----------



## spnadmin (May 25, 2008)

Quoted material below:
*
Naam and Hukam – The Divine Virtues and Commands*

                                              Monday, May 19th, 2008        

*ਤੂੰ ਵਰਨਾ ਚਿਹਨਾ ਬਾਹਰਾ **॥ **ਹਰਿ ਦਿਸਹਿ ਹਾਜਰੁ ਜਾਹਰਾ **॥ 
**ਸੁਣਿ ਸੁਣਿ ਤੁਝੈ ਧਿਆਇਦੇ ਤੇਰੇ ਭਗਤ ਰਤੇ ਗੁਣਤਾਸੁ ਜੀਉ **॥**੨੦**॥**
*
_O Lord, You have no color or features; but Your presence is felt all over; the devotees hearing and dwelling on Your virtues are imbued with them _(SGGS, p 74). *
*
*ਤ੍ਵ ਸਰਬ ਨਾਮ ਕਥੈ ਕਵਨ ਕਰਮ ਨਾਮ ਬਰਣਤ ਸੁਮਤਿ **॥**੧**॥** 
*
_Who can tell all Your Names O Lord? The wise describe your
virtues as the Naam _(Jaap Sahib).

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

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

_You pervade water, earth and sky, everywhere; Pause: I can see Your Spirit wherever I look, but know not what You look like? Your unseen presence is felt uniformly in all, but still none is like another _(SGGS, p 596_).
_
*ਕਬੀਰ ਚਰਨ ਕਮਲ ਕੀ ਮਉਜ ਕੋ ਕਹਿ ਕੈਸੇ ਉਨਮਾਨ **॥
**ਕਹਿਬੇ ਕਉ ਸੋਭਾ ਨਹੀ ਦੇਖਾ ਹੀ ਪਰਵਾਨੁ **॥**੧੨੧**॥**
*
_I enjoy being at Your lotus feet but am unable to describe the
pleasure; there are no befitting words, the pleasure can only be experienced _(SGGS, p 1370).

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

 *ਕਿਰਤਮ ਨਾਮ ਕਥੇ ਤੇਰੇ ਜਿਹਬਾ **॥ **
ਸਤਿ ਨਾਮੁ ਤੇਰਾ ਪਰਾ ਪੂਰਬਲਾ **॥**
*
_The tongue can only describe you by Your virtues; but You have
been known as the universal Truth from time immemorial _(SGGS, p 1083).

*ਜੇਤਾ ਕੀਤਾ ਤੇਤਾ ਨਾਉ **॥ **
ਵਿਣੁ ਨਾਵੈ ਨਾਹੀ ਕੋ ਥਾਉ **॥*
_Whatever has been created tells of the Naam; there is no
place without Naam_ (SGGS, p 4*).**
*
The Universal Truth (*ਸਤਿ ਨਾਮੁ**)*or _Naam_ (*ਨਾਮੁ**) *is therefore the name of
the Creator whose virtues may be summarized in the _Mool Mantar_ (Root Manta) thus:

*ੴ** ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ**ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ
ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ **॥ *
_1
(One),_ _All Pervasive Lord, the Universal
Truth, Creator, Beyond Fear or Jealousy, Timeless and deathless, Does not Incarnate, Self Existent, Known through the Grace of the True Guru (p 1)_.

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

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

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

 *ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੋਈ ਬੂਝੈ ਗੁਣ ਕਹਿ ਗੁਣੀ ਸਮਾਵਣਿਆ **॥**੧**॥**  ੩  ੧੧੦**
*
_One, who acts according to the Guru’s teachings, praises God and
thus praising merges in Him_ (SGGS, p 110).

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

*ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ **॥**੧**॥**
*
_Act according to the preordained commands_* (SGGS, p 1).
*
*ਜੇਹਾ ਚੀਰੀ ਲਿਖਿਆ ਤੇਹਾ ਹੁਕਮੁ ਕਮਾਹਿ **॥ 
**ਘਲੇ ਆਵਹਿ ਨਾਨਕਾ ਸਦੇ ਉਠੀ ਜਾਹਿ **॥**੧**॥** ੨  ੧੨੩੯**
*
_Man comes to the world when sent and returns when recalled: while here, he has to carry out the commands as written _(SGGS, p 1239).

An ordinary person cannot understand this and hence needs the help of the true Guru. The Guru teaches that_ Naam_, dwelling on the virtues of the Creator, is _Hukam_:*
*
*ਏਕੋ ਨਾਮੁ ਹੁਕਮੁ ਹੈ ਨਾਨਕ ਸਤਿਗੁਰਿ
ਦੀਆ ਬੁਝਾਇ ਜੀਉ **॥**੫**॥*

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

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

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

_I remember my Lord in thought, word and deed; and seek Your sanctuary _(SGGS, p 200_).__
_
That_ Simran_ also means acting on commands accordingly is emphasized thus*:
*
*ਜਿਨੀ ਨਾਮੁ ਧਿਆਇਆ ਗਏ ਮਸਕਤਿ ਘਾਲਿ **॥ **ਨਾਨਕ ਤੇ ਮੁਖ ਉਜਲੇ ਕੇਤੀ ਛੁਟੀ ਨਾਲਿ **॥**੧**॥ **
*
_The toil of those who remember the Naam – and carry out the
commands – are successful and many others are released from bondage in their compan_y (SGGS, p 8).

*ਹੁਕਮੁ ਪਛਾਣੈ ਸੁ ਹਰਿ ਗੁਣ ਵਖਾਣੈ **॥  
**ਗੁਰ ਕੈ ਸਬਦਿ ਨਾਮਿ ਨੀਸਾਣੈ **॥
**ਸਭਨਾ ਕਾ ਦਰਿ ਲੇਖਾ ਸਚੈ ਛੂਟਸਿ ਨਾਮਿ ਸੁਹਾਵਣਿਆ **॥**੩**॥**  ੧  ੧੦੯**
*
_One, who understands Hukam, praises God’s virtues; Through the
Guru Shabad (teaching) he is marked with Naam (certified genuine); every one’s account is kept in God’s court, those glorified by Naam are released from further births (SGGS, p 109).
_
Naam and Hukam (Divine command) therefore go hand in hand. When man has a problem in understanding or carrying out the commands, he says he has difficulty in reciting _Naam_:

*ਆਖਾ ਜੀਵਾ ਵਿਸਰੈ ਮਰਿ ਜਾਉ **॥ 
**ਆਖਣਿ ਅਉਖਾ ਸਾਚਾ ਨਾਉ **॥**
*
_When I recite Naam, I live (succeed) when I forget I die (fail); it is difficult to recite the true Naam _(SGGS, p 9).

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

*ਗਾਵਨਿ ਤੁਧਨੋ ਪਵਣੁ ਪਾਣੀ ਬੈਸੰਤਰੁ ਗਾਵੈ ਰਾਜਾ ਧਰਮੁ ਦੁਆਰੇ **॥**
*
_The air, water and fire praise You; Dharam Rai (who considers the deeds of all) praises You _(SGGS, p 8).

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

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

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

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

*ਹੁਕਮੀ ਹੋਵਨਿ ਆਕਾਰ ਹੁਕਮੁ ਨ ਕਹਿਆ ਜਾਈ **॥ **ਹੁਕਮੀ ਹੋਵਨਿ ਜੀਅ ਹੁਕਮਿ ਮਿਲੈ ਵਡਿਆਈ **॥ **ਹੁਕਮੀ ਉਤਮੁ ਨੀਚੁ ਹੁਕਮਿ ਲਿਖਿ ਦੁਖ ਸੁਖ ਪਾਈਅਹਿ **॥ **ਇਕਨਾ ਹੁਕਮੀ ਬਖਸੀਸ ਇਕਿ ਹੁਕਮੀ ਸਦਾ ਭਵਾਈਅਹਿ **॥ **ਹੁਕਮੈ ਅੰਦਰਿ ਸਭੁ ਕੋ ਬਾਹਰਿ ਹੁਕਮ ਨ ਕੋਇ **॥ **ਨਾਨਕ ਹੁਕਮੈ ਜੇ ਬੁਝੈ ਤ ਹਉਮੈ ਕਹੈ ਨ ਕੋਇ **॥**੨**॥**
*
_While it is not possible to describe  Hukam, it is with Hukam that we take the given life form with the soul, with Hukam is the high or low status, comfort and suffering; some are blessed while others remain in cycles of death and rebirth.

Every one is subject to Hukam, none is beyond Hukam; one who understands Hukam does not talk in ego_
(SGGS, p 1)._
_
Every deed, good or bad, is by Hukam based on our previous deeds i.e.
karma:

*ਨਾਨਕ ਪਇਐ ਕਿਰਤਿ ਕਮਾਵਣਾ ਕੋਇ ਨ ਮੇਟਣਹਾਰੁ **॥**੨**॥**
*
_We act as per our karma, which no one can_ erase (SGGS, p 791).

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

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

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

*ਜਿਵ ਜਿਵ ਹੁਕਮੁ ਤਿਵੈ ਤਿਵ ਕਾਰ **॥**
*
_Every thing happens according to Hukam (SGGS,
p 8).
_
As a corollary one who lives in _Hukam_, is in _Sach Khand_.

Those who understand _Naam_ as above, for them: 

 *ਨਾਮੁ**ਧਨੁ**ਨਾਮੋ**ਰੂਪੁ**ਰੰਗੁ**॥**ਨਾਮੋ**ਸੁਖੁ ਹਰਿ**ਨਾਮ**ਕਾ**ਸੰਗੁ**॥**
 ਨਾਮ ਰਸਿ ਜੋ ਜਨ ਤ੍ਰਿਪਤਾਨੇ **॥ **
ਮਨ ਤਨ ਨਾਮਹਿ ਨਾਮਿ ਸਮਾਨੇ **॥*

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

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

*ਐਸਾ**ਹਰਿ**ਧਨੁ**ਸੰਚੀਐ**ਭਾਈ**॥**ਭਾਹਿ**ਨ**ਜਾਲੈ**ਜਲਿ**ਨਹੀ**ਡੂਬੈ**ਸੰਗੁ**ਛੋਡਿ**ਕਰਿ**ਕਤਹੁ**ਨ**ਜਾਈ**॥**੧**॥**ਰਹਾਉ**॥**
*
_Let us accumulate such a wealth; it is not burnt by fire, is not drowned in water and never deserts:  Pause_: (SGGS, p 375).

*ਖਾਵਹਿ ਖਰਚਹਿ ਰਲਿ ਮਿਲਿ ਭਾਈ **॥ **ਤੋਟਿ**ਨ ਆਵੈ ਵਧਦੋ ਜਾਈ **॥**੩**॥ **੫  ੧੮੬**
*
_When we spend the wealth of Naam together, brethren, it does not
reduce; instead it keeps increasing_ (SGGS, p 186).*
*
L*e*t us conclude with the Fifth Guru’s description of the state of
those who are imbued with _Naam_ and live according to_ Hukam_:

*ਜਨ ਨਾਨਕੁ ਬੋਲੇ ਬ੍ਰਹਮ ਬੀਚਾਰੁ **॥
**ਜੋ ਸੁਣੇ ਕਮਾਵੈ ਸੁ ਉਤਰੈ ਪਾਰਿ **॥ **
ਜਨਮਿ ਨ ਮਰੈ ਨ ਆਵੈ ਨ ਜਾਇ **॥ 
**ਹਰਿ ਸੇਤੀ ਓਹੁ ਰਹੈ ਸਮਾਇ **॥**੪**॥**੨**॥**  ੫  ੩੭੦**
*
_The servant talks of Divine virtues; those who listen and act get across the world ocean; they are not subject to cycles of death and rebirth for they remain absorbed in God__for ever _(SGGS, p 370).

Guru Rakha
Rawel Singh
URL: sadhsangat.com


----------



## Sikh80 (Jun 24, 2008)

goNf mhlw 5 ] (863-3)

Gond, Fifth Mehl:





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

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

 



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

The Naam is the Support of the mind.





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

My consciousness takes to the Shelter of the Naam.





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

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





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

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





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

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





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

The Naam is the wealth of my soul.





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

Wherever I go, the Naam is with me.





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

The Naam is sweet to my mind.

 



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

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





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

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





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

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





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

Through the Naam, my affairs are resolved.

 



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

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





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

Through the Naam, I have become fearless.





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

Through the Naam, my comings and goings have ceased.





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

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





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


----------



## vsgrewal48895 (Jul 8, 2009)

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

ਨਾਮੇ ਸੁਚਿ ਨਾਮੋ ਪੜਉ ਨਾਮੇ ਚਜੁ ਆਚਾਰੁ ॥

_Nāmė sucẖ nāmo paṛa&shy;o nāmė cẖaj ācẖār._ 

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

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

ਵਿਣੁ ਗੁਣ ਕੀਤੇ ਭਗਤਿ ਨ ਹੋਇ ॥

_Vin Goun Keetay Bhagat Na Ho-ay._

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

What does Naam Stand for in Sikhism?

Is it just the name or more than that? 

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

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

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

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

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

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

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

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

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

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

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

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

ਸੀਸਿ ਨਿਵਾਇਐ ਕਿਆ ਥੀਐ ਜਾ ਰਿਦੈ ਕੁਸੁਧੇ ਜਾਹਿ ॥

_Sīs nivā&shy;i&shy;ai ki&shy;ā thī&shy;ai jā riḏai kusuḏẖė jāhi._ 

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

ਹਮਰੀ ਮੁਦ੍ਰ ਨਾਮੁ ਹਰਿ ਸੁਆਮੀ ਰਿਦ ਅੰਤਰਿ ਦੁਸਟ ਦੁਸਟਾਰੀ ॥

_Hamrī muḏar nām har su&shy;āmī riḏ anṯar ḏusat ḏustārī_

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

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

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

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

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

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

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

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

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

ਨਾਉ ਤੇਰਾ ਨਿਰੰਕਾਰੁ ਹੈ ਨਾਇ ਲਇਐ ਨਰਕਿ ਨ ਜਾਈਐ ॥

_Nā&shy;o ṯėrā nirankār hai nā&shy;ė la&shy;i&shy;ai narak na jā&shy;ī&shy;ai._

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

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

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

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

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

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

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

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

ਪ੍ਰਭ ਕਿਰਪਾ ਤੇ ਮਨੁ ਵਸਿ ਆਇਆ ॥

_Parabẖ kirpā ṯė man vas ā¬i¬ā._

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

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

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

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

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

ਜਿਸ ਨੋ ਕ੍ਰਿਪਾ ਕਰਹਿ ਤਿਨਿ ਨਾਮ ਰਤਨੁ ਪਾਇਆ ॥

_Jis Nu Kirpa Kerr Tin Naam Ratan Paayaa._

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

ਕਰਮਿ ਮਿਲੈ ਤਾ ਪਾਈਐ ਹੋਰ ਹਿਕਮਤਿ ਹੁਕਮੁ ਖੁਆਰੁ ॥

_Karam Milai Ta Paa-eeai Hoar Hikmat Hukam Khuaar._

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

ਵਿਣੁ ਕਰਮਾ ਕਿਛੁ ਪਾਈਐ ਨਾਹੀ ਜੇ ਬਹੁਤੇਰਾ ਧਾਵੈ ॥

_Vin Karma Kich Paa-eeai Nahin Jay Bahutera Dhavai._

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

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

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

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

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

ਕਥਨੀ ਬਦਨੀ ਪੜਿ ਪੜਿ ਭਾਰੁ ॥ ਲੇਖ ਅਸੰਖ ਅਲੇਖੁ ਅਪਾਰੁ ॥ 

_Kathnee Badnee Parh Parh Bhaar, Laykh AsaNkh Alaykh Apaar._

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

ਕਥਨੀ ਬਦਨੀ ਕਹਨੁ ਕਹਾਵਨੁ ॥ਸਮਝਿ ਪਰੀ ਤਉ ਬਿਸਰਿਓ ਗਾਵਨੁ ॥

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

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

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

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

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

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

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

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

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

_Man bacẖ karam govinḏ aḏẖār. Ŧā ṯė cẖẖuti&shy;o bikẖ sansār._

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

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

_Man bacẖ karam parabẖ apnā ḏẖi&shy;ā&shy;ī. Nānak ḏās ṯėrī sarṇā&shy;ī._

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

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

_Man bacẖ karam jih āp janā&shy;ī. Nānak ṯih maṯ pargatī ā&shy;ī._

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

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

_Man bacẖ karam parabẖ ėk ḏẖi&shy;ā&shy;ė. Sarab falā so&shy;ī jan pā&shy;ė._

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

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

_Man bacẖ karam rām nām cẖiṯārī. Gẖūman gẖėr mahā aṯ bikẖ&shy;ṛī gurmukẖ Nānak pār uṯārī._

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

ਮਨ ਬਚ ਕ੍ਰਮ ਆਰਾਧੈ ਹਰਿ ਹਰਿ ਸਾਧਸੰਗਿ ਸੁਖੁ ਪਾਇਆ ॥ ਅਨਦ ਬਿਨੋਦ ਅਕਥ ਕਥਾ ਰਸੁ ਸਾਚੈ ਸਹਜਿ ਸਮਾਇਆ ॥ _Man bacẖ karam ārāḏẖai har har sāḏẖsang sukẖ pā&shy;i&shy;ā. Anaḏ binoḏ akath kathā ras sācẖai sahj samā&shy;i&shy;ā._

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

ਮਨ ਬਚ ਕ੍ਰਮ ਹਰਿ ਗੁਨ ਨਹੀ ਗਾਏ ਯਹ ਜੀਅ ਸੋਚ ਧਰਉ ॥ ਗੁਰਮਤਿ ਸੁਨਿ ਕਛੁ ਗਿਆਨੁ ਨ ਉਪਜਿਓ ਪਸੁ ਜਿਉ ਉਦਰੁ ਭਰਉ ॥ _Man bacẖ karam har gun nahī gā&shy;ė yeh jī&shy;a socẖ ḏẖara&shy;o. Gurmaṯ sun kacẖẖ gi&shy;ān na upji&shy;o pas ji&shy;o uḏar bẖara&shy;o._

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

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

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

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

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

_Man bacẖ karam ras kaseh lubẖānā. Binas ga&shy;i&shy;ā jā&shy;ė kahū&shy;aŉ samānā._

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

*Conclusion:*

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

ਏਹੁ ਅਹੇਰਾ ਕੀਨੋ ਦਾਨੁ ॥ਨਾਨਕ ਕੈ ਘਰਿ ਕੇਵਲ ਨਾਮੁ ॥ 

_Ayhu Ahayraa Keeno Daan, Nanak Kai Ghar Kayval Naam._ 

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

ਜਪਹੁ ਤ ਏਕੋ ਨਾਮਾ ॥ ਅਵਰਿ ਨਿਰਾਫਲ ਕਾਮਾ ॥

_Japahu Ta Ayko Naamaa, Avar Niraafal Kaamaa._

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

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

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

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

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

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

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

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

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

Virinder S. Grewal


----------

