“Naam” is one of the terms often used willy-nilly and fully exploited by the crafty Pujaaree-Group (priest-class, Ragi, Parchaarak, Deraavaad …).
Not knowing or understanding the Gurbani’s definition of the Naam, many go to the good-for-nothing Deraavaad (“ਬਾਨਾਰਸਿ ਕੇ ਠਗ”) to get Naam, as they are the Thekedaar (contractor) of Naam, with exclusive rights to market it!!
Some self-proclaimed Sant or Guroo will take you into their secret chamber and spit it in your mouth!
Some will secretly blow it in your ear and will ask you not to reveal it to anybody or share with anybody!
Nowadays, some are heard selling Naam via email!!
The Gurbani rejects all this non-sense circus of the crafty or fraudulent mind!
Sri Guru Granth Sahib (SGGS) defines the Naam
To remove our doubts, the Gurbani provides us very clear definition of the “Naam“. Here it is:
- ਰਾਜਾ ਰਾਮ ਨਾਮੁ ਮੋਰਾ ਬ੍ਰਹਮ ਗਿਆਨੁ ॥੧॥ ਰਹਾਉ ॥: Raam Naam is my Brahm Giaan (Divine Wisdom…). ||1||Pause|| (sggs 1159).
- ਤਤੁ ਗਿਆਨੁ ਹਰਿ ਅੰਮ੍ਰਿਤ ਨਾਮ ॥: The Divine Wisdom is Amrit Naam (which bestows Spiritual Life). (sggs 1146).
- ਗੁਰ ਗਿਆਨੁ ਪਦਾਰਥੁ ਨਾਮੁ ਹੈ ਹਰਿ ਨਾਮੋ ਦੇਇ ਦ੍ਰਿੜਾਇ ॥: The Gur-Giaan (Spiritual Wisdom…) is the Naam Padaarath. (Hence, the Guru) makes the Hari Naam firm (resolved, stable, strong, properly understood, ਪੱਕਾ, ਦ੍ਰਿੜ, etc., in the mind of the sincere seeker of Truth – ਜਗ੍ਯਾਸੂ…). (sggs 759).
- ਐਸਾ ਗਿਆਨੁ ਪਦਾਰਥੁ ਨਾਮੁ ॥ ਗੁਰਮੁਖਿ ਪਾਵਸਿ ਰਸਿ ਰਸਿ ਮਾਨੁ ॥੧॥ ਰਹਾਉ ॥: Such is the Divine Wisdom (Giaan Padaarath), the Naam; the Gurmukh (Spiritual Being) obtains Honor (here and hereafter) by relishing it. ||1||Pause|| (sggs 831).
- ਏਕੋ ਨਾਮੁ ਹੁਕਮੁ ਹੈ ਨਾਨਕ ਸਤਿਗੁਰਿ ਦੀਆ ਬੁਝਾਇ ਜੀਉ ॥੫॥: Eko Naamu Hukamu hai Nanak satguri deeaa bujhaai jeeou ||5|| (sggs 72).
Written with letters of an alphabet in the form of words, in essence, Naam is, Brahm-Giaan (Spiritual Knowledge, Giaan Padaarath, Gur-Shabad, etc.), Hukam (Law of Nature, etc.), Amrit, Divine Virtues…
The entire Gurbani is the Spiritual Knowledge of the Naam
In nutshell, the Divine Wisdom of the entire Gurbani (SGGS) acquaintances us with the Divine Naam, Naam-Amrit, Naam-Dhan or Giaan-Dhann (the Wealth of the Brahm-Giaan or the Spiritual Knowledge…).
- ਗੁਰਮੁਖਿ ਸਬਦੁ ਪਛਾਣੀਐ ਹਰਿ ਅੰਮ੍ਰਿਤ ਨਾਮਿ ਸਮਾਇ ॥ ਗੁਰ ਗਿਆਨੁ ਪ੍ਰਚੰਡੁ ਬਲਾਇਆ ਅਗਿਆਨੁ ਅੰਧੇਰਾ ਜਾਇ ॥੨॥: By becoming the Gurmukh Shabad is realized; (and who realizes becomes) immersed in the Amrit-Naam. (Whosoever within) has lit the bright (Light or Lamp of) Gur-Giaan or Spiritual Wisdom, (from within him) the darkness of ignorance gets dispelled ||2|| (sggs 29).
- ਗੁਰਬਾਣੀ ਵਰਤੀ ਜਗ ਅੰਤਰਿ ਇਸੁ ਬਾਣੀ ਤੇ ਹਰਿ ਨਾਮੁ ਪਾਇਦਾ ॥੩॥: The Gurbani has manifeted (ਪਰਗਟ ਹੋਈ ਹੈ…) in this world, the “Hari Naam” is obtained through this Bani. ||3|| (sggs 1066).
Since it’s through the Gurbani one may become absorbed into the Naam (“ਗੁਰਬਾਣੀ ਹਰਿ ਨਾਮਿ ਸਮਾਇਆ”), Therefore, to understand the Naam, we need to understood (ਬੁਝਣਾਂ) the entire Gurbani through the Shabad- Vichaar.
To say it in simple Punjabi: ਸਾਰੀ ਗੁਰਬਾਣੀ ਦੀ ਸੋਝੀ ਹੀ ਨਾਮ ਹੈ.
The Gurbani on realizing the Naam, within
First off, according to the Gurbani, the Naam is located within, not outside! For as indicated throughout the Gurbani, “everything” is within (“ਦੇਹੀ ਗੁਪਤ”- Gupat Dehee or Kaaiaa, Inner subtle body…).
- ਇਹੁ ਮਨੁ ਦੇਹੀ ਸੋਧਿ ਤੂੰ ਗੁਰ ਸਬਦਿ ਵੀਚਾਰਿ ॥ ਨਾਨਕ ਇਸੁ ਦੇਹੀ ਵਿਚਿ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਪਾਈਐ ਗੁਰ ਕੈ ਹੇਤਿ ਅਪਾਰਿ ॥੮॥੧੦॥੩੨॥: Search this mind and body, by the Gur-Shabad-Vichaar (by reflecting on the Gur-Shabad…). O Nanak! Within this body is the Treasure of the Naam; it is attained through the unbounded love for the Gur (Gur-Giaan…) ||8||10||32|| (sggs 427).
- ਸਰੀਰਹੁ ਭਾਲਣਿ ਕੋ ਬਾਹਰਿ ਜਾਏ ॥ ਨਾਮੁ ਨ ਲਹੈ ਬਹੁਤੁ ਵੇਗਾਰਿ ਦੁਖੁ ਪਾਏ ॥: Those who search for the Divine outside the body will not receive the Naam; consequently, they will suffer the terrible pains of sense-slavery (sggs 1346).
The Gurbani explains to us in very simple terms as to how we all may realize the Naam, Here and Now. The Gurbani’s simple formula is:
Realization of the Shabad Guroo = Realization of the Naam
- ਨਾਨਕ ਸਬਦੁ ਪਛਾਣੀਐ ਨਾਮੁ ਵਸੈ ਮਨਿ ਆਇ ॥੧॥: O Nanak! Recognizing the Shabad the Naam comes to abide in the mind (sggs 646).
- ਨਾਮ ਨਿਧਾਨ ਤਿਸਹਿ ਪਰਾਪਤਿ ਜਿਸੁ ਸਬਦੁ ਗੁਰੂ ਮਨਿ ਵੂਠਾ ਜੀਉ ॥੨॥: The Treasure of Naam is obtained by him in whose mind the Shabad Guroo abides (sggs 101).
- ਇਹ ਬਾਣੀ ਜੋ ਜੀਅਹੁ ਜਾਣੈ ਤਿਸੁ ਅੰਤਰਿ ਰਵੈ ਹਰਿ ਨਾਮਾ ॥੧॥ ਰਹਾਉ ॥: Who heartily understands this Bani, (he) experiences within him the Divine Naam. ||1|| Pause ॥ (sggs 797).
Now, according to the Gurbani, how can the Shabad Guroo be realized? There is no shortcut! Shabad-Vichaar is must (Reflections on the Gur-Shabad, contemplation on it, Understanding it, then living that Brahm-Giaan of the Gurbani in daily life) — die in the Shabad.
- ਗੁਰਮੁਖਿ ਸਬਦੁ ਪਛਾਣੀਐ ਹਰਿ ਅੰਮ੍ਰਿਤ ਨਾਮਿ ਸਮਾਇ ॥ ਗੁਰ ਗਿਆਨੁ ਪ੍ਰਚੰਡੁ ਬਲਾਇਆ ਅਗਿਆਨੁ ਅੰਧੇਰਾ ਜਾਇ ॥੨॥: By becoming the Gurmukh realize the Gur-Shabad; (who realizes the Gur-Shabad, he is) immersed in the Amrit-Naam. (Whosoever within) has lit the bright (Light or Lamp of) Gur-Giaan or Spiritual Wisdom, (from within him) the darkness of ignorance gets dispelled ||2|| (sggs 29).
- ਗੁਰ ਸਬਦੀ ਮਨਿ ਨਾਮਿ ਨਿਵਾਸੁ ॥: Through the Gur-Shabad, the Naam abides within the mind (sggs 158).
However, there is the Gurbani’s condition as to how we can extract the Naam from the Gur-Shabad. That condition is — it must be understood properly through thr Shabad-Vichaar (Reflections on the Gur-Shabad) and then lived in daily life:
- ਪੜਿਐ ਨਾਹੀ ਭੇਦੁ ਬੁਝਿਐ ਪਾਵਣਾ ॥: Not by reading (books), but through Understanding, is the Mystery Realized. (sggs 148).
- ਬਿਨੁ ਬੂਝੇ ਪਸੂ ਭਏ ਬੇਤਾਲੇ ॥੬॥: Without understanding, people become beast (-nature) and demon ||6|| (sggs 224).
To summarize the process, first off, the Gurbani urges us to bring about a “storm of the Divine Knowledge” within through the Shabad-Vichaar (Gurmat — Spiritual Wisdom or Giaan of the Gurbani). This practice of the Gur-Shabad (ਸਬਦ ਕਮਾਈ) will remove our doubts (Bharam), the spell of Maya (love or hunger of Maya), duality, attachment, desires, wicked intellect, and so on. This all is clearly explained in the following verses:
- ਦੇਖੌ ਭਾਈ ਗ੍ਯ੍ਯਾਨ ਕੀ ਆਈ ਆਂਧੀ ॥ ਸਭੈ ਉਡਾਨੀ ਭ੍ਰਮ ਕੀ ਟਾਟੀ ਰਹੈ ਨ ਮਾਇਆ ਬਾਂਧੀ ॥੧॥ ਰਹਾਉ ॥ ਦੁਚਿਤੇ ਕੀ ਦੁਇ ਥੂਨਿ ਗਿਰਾਨੀ ਮੋਹ ਬਲੇਡਾ ਟੂਟਾ ॥ ਤਿਸਨਾ ਛਾਨਿ ਪਰੀ ਧਰ ਊਪਰਿ ਦੁਰਮਤਿ ਭਾਂਡਾ ਫੂਟਾ ॥੧॥: Behold, O brother! (When) the storm of Spiritual Wisdom comes, (then) the thatched hut of doubt gets blown away; supported by bonds of Maya (this thatched hut of doubt) cannot continue to remain behind (the storm of Spiritual Wisdom or Aatam-Giaan). ||1||Pause|| (As a result) The pillar of duality of the puzzled (i.e., wavering mind, ਮਨ ਦੀ ਇਹ ਡਾਵਾਂ-ਡੋਲ ਹਾਲਤ) drops, and the beam of attachment (supported on the pillar of duality) comes crashing down. The thatched roof (supported on the beam of attachment) of desires caves in, and the pitcher of wicked intellect breaks down. ||1|| (sggs 331).
After the “storm of the Divine Knowledge” has taken place within (i.e., when Gurmat is understood, Aatm-Giaan is Awakened, Mool is realized within), then, according to the Gurbani, the magic happens!
That is, the torrential rain of Naam (ਨਾਮ ਦੀ ਬਰਖਾ-ਬਰਸਾਤ) begins to fall, within! This all is clearly explained in the following verse of the same Shabad:
- ਆਂਧੀ ਪਾਛੇ ਜੋ ਜਲੁ ਬਰਖੈ ਤਿਹਿ ਤੇਰਾ ਜਨੁ ਭੀਨਾਂ ॥ ਕਹਿ ਕਬੀਰ ਮਨਿ ਭਇਆ ਪ੍ਰਗਾਸਾ ਉਦੈ ਭਾਨੁ ਜਬ ਚੀਨਾ ॥੨॥੪੩॥: Your Jan (Bhagat, Daas, Gurmukh…) in drenched with the Water (of the Naam) that rains down in this storm (of the Divine Knowledge). Says Kabeer! Seeing the Sun (of Naam…) rise within, (my) mind is enlightened. ||2||43|| (sggs 332).
The word “Jalu–ਜਲੁ” (literally meaning water) in the foregoing verse symbolizes Naam-Amrit. For example, in the following verse the Naam-Amrit is said to be “ਜਲੁ-Jalu”:
- ਹਰਿ ਕਾ ਨਾਮੁ ਅੰਮ੍ਰਿਤ ਜਲੁ ਨਿਰਮਲੁ ਇਹੁ ਅਉਖਧੁ ਜਗਿ ਸਾਰਾ ॥: The Water of the Hari’s Naam-Amrit is immaculate. This is the best medicine in the world (to obtain Liberation). (sggs 659).
Therefore, in order to become immersed in the Naam-Amrit, the Gurbani urges us to realize the Gur-Shabad. This will require taking step Inward, living every moment with Shabad-Surti (Awareness).
In nutshell, “Brahm-Giaan” of the entire Gurbani introduces us to the Naam-Amrit. In other words, to understand the Naam, we need to understood (ਬੁਝਣਾਂ) the entire Gurbani through the Shabad- Vichaar (churning the Gurbani).
The Gurbani cannot be more clear and straightforward! Clearly, the Gurbani’s “Naam Japanaa” is NOT robotically chanting “Waheguroo, Waheguroo…” or any other word or phrase for that matter!!
We don’t allow the Gurbani to go through us
Although we go through the Gurbani (via reading/hearing/robotic memorization, etc.), but we don’t allow the Gurbani to go through us!!
The result is confusion. Taking advantage of people’s lack of understanding (ਸੂਝ-ਬੂਝ) of the Gurbani (SGGS), religious con-artists are flourishing and populating around the world.
The Gurbani is the Way of Understanding. It is not the way of Karamkaand — mechanical reading or reciting, dogmas, fanaticism, rituals, Pakhand, etc, as propagated by the crafty Pujaaree-Group.
- ਗੁਰਮਤਿ ਸੁਨਿ ਕਛੁ ਗਿਆਨੁ ਨ ਉਪਜਿਓ ਪਸੁ ਜਿਉ ਉਦਰੁ ਭਰਉ ॥: Listening to the Gurmat (Shabad-Giaan, Teaching of the Gurbani, etc.), (if) no Spiritual Wisdom (understanding of the Spiritual Life…) wells up within; (then it would be) like a beast (routinely) filling its belly (sggs 685).
- ਬਿਨੁ ਬੂਝੇ ਸਭ ਹੋਇ ਖੁਆਰ ॥: Without understanding, ALL are troubled (afflicted, perplexed…). (sggs 791).
There is no place for Karamkaand in the Gurmati or Wisdom of the SGGS. Those who think otherwise apparently take the Gur-Shabad to be just a song or “ਗੀਤੁ-Geetu” just as the greedy and crafty Pujaaree-Group which has been rejected in the Gurbani.
- ਲੋਗੁ ਜਾਨੈ ਇਹੁ ਗੀਤੁ ਹੈ ਇਹੁ ਤਉ ਬ੍ਰਹਮ ਬੀਚਾਰ ॥: People think that the (Gur-Shabad) is (an ordinary) song, but it is a “Brahm Beechaar”. (sggs 335).
- ਨਾਨਕੁ ਬੋਲੈ ਬ੍ਰਹਮ ਬੀਚਾਰੁ ॥੨॥੧੧॥: Nanak speaks the “Brahm Beechaaru” (sggs 1138).
- ਪੰਡਿਤ ਮੁਲਾਂ ਜੋ ਲਿਖਿ ਦੀਆ ॥ ਛਾਡਿ ਚਲੇ ਹਮ ਕਛੂ ਨ ਲੀਆ ॥੩॥: Whatever the Pandit and the Mullaan have written (the path of Karamkaand, Shariyat…), I have abandoned (all of that); I have not taken any of it ||3||. (sggs 1159).
In nutshell, the SGGS time and again reminds us that Naam is the best of all Wealth, the greatest Treasure, a valued Divine Gift, etc. – a greatest asset in human life!
- ਸਰਬ ਧਰਮ ਮਹਿ ਸ੍ਰੇਸਟ ਧਰਮੁ ॥ ਹਰਿ ਕੋ ਨਾਮੁ ਜਪਿ ਨਿਰਮਲ ਕਰਮੁ ॥: Of all Dharma, the best Dharma is “Naam(u) Japi” (understand the Gurbani and obtain Giaan or Wisdom, Virtue…) and do Pure Karma (ਪਵਿਤ੍ਰ ਆਚਰਣ, conduct…). (sggs 266).
- ਸਗਲ ਬਾਨੀ ਮਹਿ ਅੰਮ੍ਰਿਤ ਬਾਨੀ ॥ ਹਰਿ ਕੋ ਜਸੁ ਸੁਨਿ ਰਸਨ ਬਖਾਨੀ॥: Of all ambrosial Upadesh (Instruction, Counsel…), the sweetest Upadesh is -which is heard (directly from Hari – “ਹਰਿ ਕੈ ਦਰਿ ਵਰਤਿਆ ਸੁ ਨਾਨਕਿ ਆਖਿ ਸੁਣਾਇਆ”) and then revealed by uttering with the tongue (sggs 266).
- ਸਗਲ ਥਾਨ ਤੇ ਓਹੁ ਊਤਮ ਥਾਨੁ॥ ਨਾਨਕ ਜਿਹ ਘਟਿ ਵਸੈ ਹਰਿ ਨਾਮੁ॥: O Nanak! Of all places, that (Heart-) place is the best – in which Heart the Divine Naam (Giaan, Divine Knowledge…) dwells (sggs 266).
“Aad Ant Akai Avtara
Soi Guru SamjheO Humara “
Guru is : Hukam or Paarbraham
As per Gurmat
It is Gur Gobind Singh
Not
Guru Gobind Singh
Guru is Param Purakh
Gobind Singh is the Das or Gur
Main Hun Param Purakh ko Dasa
I have Double Checked
AaJooni OR AaJuni cames in the same sense as Ajooni
Beyond Carnations
Gurbani is Braham Gian and is written under the Gramatical rules as well.
At some places the Matras (Sihari and Aunkar) on the last letter of a words have been omitted by mistake in coping the text from one Sarup to another.
As per my Experience there are 4 forms of Braham in Gurbani
Brahma
Braham
Pooranbraham
Parbraham
They further have Synonyms to each form.
To know the real form of Braham in all the Padas (Dopaday, Chaupadey) is actually what we call as ARTHs
We should avoid Words like Parmatma as this word is not included in Gurbani Writings.
We should rather use
Paarbraham or Parmeshwar
Pothi Parmeshwar Ka Than
Third Mehl:
ਘਰ ਹੀ ਮਹਿ ਅੰਮ੍ਰਿਤੁ ਭਰਪੂਰੁ ਹੈ ਮਨਮੁਖਾ ਸਾਦੁ ਨ ਪਾਇਆ ॥ ਜਿਉ ਕਸਤੂਰੀ ਮਿਰਗੁ ਨ ਜਾਣੈ ਭ੍ਰਮਦਾ ਭਰਮਿ ਭੁਲਾਇਆ ॥ ਅੰਮ੍ਰਿਤੁ ਤਜਿ ਬਿਖੁ ਸੰਗ੍ਰਹੈ ਕਰਤੈ ਆਪਿ ਖੁਆਇਆ ॥ ਗੁਰਮੁਖਿ ਵਿਰਲੇ ਸੋਝੀ ਪਈ ਤਿਨਾ ਅੰਦਰਿ ਬ੍ਰਹਮੁ ਦਿਖਾਇਆ ॥: The home within is filled with Ambrosial Nectar, but the self-willed manmukh does not get to taste it. He is like the deer, who does not recognize its own musk-scent; it wanders around, deluded by doubt. The manmukh forsakes the Ambrosial Nectar, and instead gathers poison; the Creator Himself has fooled him. How rare are the Gurmukhs, who obtain this understanding; they behold the Lord God within themselves.
The mind is what takes us away from the divine that’s why guruji says manmukh that is mind facing and this is when apparently we believe our existence as a separate individual however our true essential nature is that of pure awareness or jot saroop and this is realised the minute we become Gurmukh that is we turn our attention towards the divine within or gur within.
Yet we are always this divine self , apparently unaware of our divinity due to the mind which overpowers.
Through shabad veechaar and just by being the witness of all the thoughts we discover the timeless being which we have always been.
Man meria antar tere nidhaan hai.
We need to keep watching this mind which is what is maya or haumai and yet that pristine awareness is always timelessly what we all are.
Slightly different perspective: how could we find ABINAASEE PRABHu with foggy lens? Gurbani is Awe ! Wao ! bismad – WithoutGurBani – the manifested Guru actualizing ABINAASEE PRABHu seems a challenge;
A slight change in the spelling may bring the insightfulness of a lifetime transformation, connecting all dots, clearing all fog; – it doesnt seem anything close to dissecting – it is an inquiry, repeatedly researching, reflecting, learning, re-validating to reach the grounded insight( BudhBibeka).
The abhinasee prabh is our deepest reality. The indestructible essence is what our real self is our atma.
This can be experienced through kirpa and pure longing for this gyan.
The awareness that is aware of all the thoughts feelings and emotions is what is pristine and before all our conditioning, this is abhinasee prabh.
Nirkhat nirkhat jab jai paava tab lai nirkhai nirakh milava.
Searching searching when it is found then the seeker merges into the seeking and the seeker becomes the sought.
The search for abhinasee prabh is a search as long as we are identified with our minds which makes us feel that we are a separate individual but the moment we see ourselves beyond the mind then it is seen that abhinasee prabh is the essence.
Just at this moment if we keep the mind aside there is a deep sense of presence which is aware of everything
And through which all senses are functioning.
Staying with this is naam Simran.
And this takes us away from the mind with all its dualities.
Antar gur aradhna jehva jap gur nao.
Satnam – Thanks for adding so much luv, NaNK’s NaMou to the conversation. Here is an example -what I meant by researching and insight could emerge for a new meaning of the same word
Mind – how about understanding and exploring it as seeking MyEnd – a domain where, I , my, me, affiliations end, wouldnt this affirmation, on finding meaning, identifying with the barriers of “I , my, me” there after it is “Antar gur aradhna jehva jap gur nao”
Thank you for reiterating how abhinasee prabh is seen and “experienced through kirpa and pure longing ”
Nirakhat – to me seems starting with focussed natural observations; Khojat Khojat more like higher deep learning, analyzing, reflecting, sharing, reinforcing, reiterating
…just some more thoughts
Thanks a lot ji waheguru bless all.
Nanak naam chardi kala tere bhane sarabat da bhalla
Thanks a lot ji beautifully explained
I truly agree with you veerji gurbani is metaphysical poetry not to be taken literally. Sometimes gur Guru and other spellings are for lyrical prosody, the main core essence of all gurbani being only to find the abhinasee prabh.
If we intellectuallydissect bani like the above posts it ll only take us at the level of mind and not beyond the duality of shabd jaal or linguistic correctness, one might be a scholar by such futile intellectual understanding but definitely not a gyani because our emphasis should be on gyan and not at mere spellings.
Guru Gobind singh ji says aad ant ekai avatara soiee guru samjhio hamara.
Now from this line it only means that which does not change is the Guru, which in bane is used by synonyms like Akal purakh or abhinasee prabh or sahib.
We can keep getting into debates about differences between alternate spellings like ajooni or a Joni but truly speaking they were only for the poetic beauty to fit into the meter of the style of the poetry,
However all gurbani is always to be understood from ek ongkaaar.
And so all apparently dualism is language for its poetic beauty has been used to dissolve our mind into that supreme wahiguru, ppl might argue that Guru shabad nam hukam are different but if you understand ek oankaar the mystery will be revealed and please understand ek oankaar is not one god it is only the one that always is.
All our Guru Sahibs merged into their essence and so became ajooni as they were one with the unborn light and therefore we worship our own gur or divine essence which is reflected through the physical forms.
Man toon jot Swaroop hai apna mool pahchan.
Mool pachane taa so jaane maran jeevan ki sojhi hoi.
At the root of this very mind is Paramatma , we can call that Guru or shabad or naam and as sikhs to understand this mool as everything is our job not to be stuck in word web.
In bavan akhari by kabir ji he himself says that the words are only a duality of the mind the imperishable cannot be expressed through the words and it is only the job of scholars to debate that not the job of a seeker of truth.
Sabh gobind hai sabh gobind hai gobind bin nahin koi,
Now think and tell is gobind different from Guru or is ram different from gurooo or is ek different from Sahaj or are we different from ek oankaar. People who are attached to their mind and a separate self gurbani calls it haumai might say noo no sikh ek oankaar is different from Hindu om which is different from our guru but sangat ji this is sheer ignorance the truth is one and the only one. Our gurus were not proclaiming a different truth from Buddhist or Hindu truth, they were simply showing us our essence which is beyond religion.
Everyday when we read jaap sahib these are not words separate from out true identity. Words like adharmang amajbe sat chid ananda and countless other beatiful words are only pointing to ek that supreme truth, now it’s a good intellectual discussion to say no no our gurus are stating a sikh truth and all this is futile.
That is why all gurbani is to be understood from the heart not the mind and from the standpoint of ek oankaar.
From within gurbaanee we are supposed to get the understanding of ABINAASEE PRABHu only and this understanding is being provided thru the application of words Gur/ guru and Guroo.
we are grossly deviating from the core concept of knowledge from gurbaanee.
1) ਜੂਨੀ, 2) ਆਜੂਨੀ, 3) ਅਜੂਨੀ, 4) ਅਜੋਨੀ, and 5) ਜੋਨੀ
These are basically two Words
Jooni and Ajooni
They are Antonyms
But others are synonymous
Our Jot can either be In Sukhsagar or Bhavsagar
In Bhavsagar it is in Reincarnations or in Joonis or having a 4 elemental Bedehi Attached to the Dehi.
In Sukhsagar it is only in Subtle or Jot form only
Tithai Bhagat Baseh Kai Loi
Jap(u)
Also the Mool Mantar tells us Ajooni when the Braham is Complete or In Oneness
Thank you sir, “Also the Mool Mantar tells us Ajooni when the Braham is Complete or In Oneness”
Please
search,
read,
answer and
share about ਆਜੂਨੀ whether or not it is complete ?
Gurbani reflections are based on Gurbani only.
Dear Mukesh
In Gurmat The word Gur is referred to both as Gurbani the provider of Gian in words and also the Sentient Jot In all of us who are in Joni it is also referred as Aatam ( Not Aatma).
The Aatma is born out of Aatam.
Here the Aatama is saying
Main Bin Gur Dekhay nind na Aaveh
They are both Sentient and are in Jooni
Mai bin gur dekhe nind na aavai.
In above pankti which gur in jooni the gurbani is talking about?
In our day to day life how we live this line of gurbani and which gur we should remember, is that some dehdhari guru?
Please clear my doubt.
Mukesh Veer Ji, based on my understanding, in Sikhi, the Divine Darshan can be experienced through the eyes of the “Budhi” which is absolutely in sync with the “Bibek Budhi” (“ਬਿਬੇਕ ਬੁਧਿ”) of the Gurbani.
The Gurbani says the one who has become the Gurmukh (Bhagt, Daas, Ja…) possess that “Bibek Budhi”
ਗੁਰਮੁਖਿ ਗਿਆਨੁ ਬਿਬੇਕ ਬੁਧਿ ਹੋਇ ॥: Gurmukhi Giaanu Bibek Budhi hoi (sggs 317).
This “Nirankaar” Saroop or the Formless Form cannot be seen with the external eyes (physical eyes).
Also, it cannot be seen by just reading, hearing, talking, etc.; or by utilizing the Mayaic intellect (ਦਿਸੈ ਸੁਣੀਐ ਜਾਣੀਐ ਸਾਉ ਨ ਪਾਇਆ ਜਾਇ ॥ sggs 139).
The edic of the Gurbani is: those eyes are different (ਹੋਰ ਕਿਸਮ ਦੀਆ) that behold the “Nirankaar” or the Formless.
ਨਾਨਕ ਸੇ ਅਖੜੀਆਂ ਬਿਅੰਨਿ ਜਿਨੀ ਡਿਸੰਦੋ ਮਾ ਪਿਰੀ ॥੧॥: O Nanak! Those eyes are different, which behold my Beloved (Lord). ||1|| (sggs 577 and 1100).
Thanks T singh ji for nice explanation
But my question is our normal eyes cant have the darshan of divine that is what gurbani says, so gur should be ajooni not in joni as said by veer gurjeet singh ji
“Mai bin gur dehhai neend na aavai” here gur is ajooni and we need bibek budhi to have the darshan of the gur.
Mukesh ji,
“But my question is our normal eyes cant have the darshan of divine that is what gurbani says,”
You can see “Gur” with your normal eyes as gurbanee says.For this you should be first know and accept what is Gur as per Gurbaanee.
In my opinion the very first FIG at the begening of SGGS ji is to be known and accepted as Gur .
So whenever wherever you see this FIG you should be having the Darshan of DIVINE as Gur.
Thank you brother Mukesh for taking the time to respond and further inquire. it helps me learn.
“Normal eyes” (i.e, Mayaic eyes) also translate into normal vision (i.e., mayaic vision).
Therefore, wherever these “normal eyes” see, they only see — as the Gurbani calls it “ਮਾਇਆ ਕਾ ਸਨਬੰਧੁ” (“Maya Kaa Sanbandhu”). Here “Sanbandhu” meaning connection, link, relation, etc.
In other words, whatever we see with what you call “normal eyes” is Maya!!!! — “ਜਹ ਦੇਖਾ ਤਹ ਜੇਵਰੀ ਮਾਇਆ ਕਾ ਸਨਬੰਧੁ ॥” (sggs 551).
The Divine Wisdom or Aatam-Giaan of the Gurbani realized through Shabad-Vichaar helps us transform our vision, by removing the cataract of Maya from our eyes!!!
The Gurbani tells us that this “Gurmati Bhagti” is unique (“Niraalee”). Through the “Gurmat Bhagti” the Gurbani wants us to realize this Avasthaa as follows:
ਅਖੀ ਬਾਝਹੁ ਵੇਖਣਾ ਵਿਣੁ ਕੰਨਾ ਸੁਨਣਾ ॥ ਪੈਰਾ ਬਾਝਹੁ ਚਲਣਾ ਵਿਣੁ ਹਥਾ ਕਰਣਾ ॥ ਜੀਭੈ ਬਾਝਹੁ ਬੋਲਣਾ ਇਉ ਜੀਵਤ ਮਰਣਾ ॥ ਨਾਨਕ ਹੁਕਮੁ ਪਛਾਣਿ ਕੈ ਤਉ ਖਸਮੈ ਮਿਲਣਾ ॥੧॥: Akhee baajhahu vekhanaa vinuu kannaa sunanaa…(sggs 139).
Vir ji
ਮੈ ਬਿਨੁ ਗੁਰ ਦੇਖੇ ਨੀਦ ਨ ਆਵੈ ॥
ਮੇਰੇ ਮਨ ਤਨਿ ਵੇਦਨ ਗੁਰ ਬਿਰਹੁ ਲਗਾਵੈ ॥
Just to add what vir ji T singh ji and Gurjeet vir ji has stated
In another Sabd Mhla 4 elaborates how glimpse of Guru is achieved by the technique of ਗੁਰ – ਬਿਰਹੁ on a daily basis by meditating on NaMou- listening to keertan day to day living these methods appeal to the Guru and helps see the Guru
ਨੈਣੀ ਬਿਰਹੁ ਦੇਖਾ ਪ੍ਰਭ ਸੁਆਮੀ ਰਸਨਾ ਨਾਮੁ ਵਖਾਨੀ ॥
ਸ੍ਰਵਣੀ ਕੀਰਤਨੁ ਸੁਨਉ ਦਿਨੁ ਰਾਤੀ ਹਿਰਦੈ ਹਰਿ ਹਰਿ ਭਾਨੀ ॥੩॥
Just to Clarify
Gur is in Joni or it has the Bedehi
Guru is Ajooni or without Bedehi
Please tell and share
Dear Sir – before bringing an associated meaning with Guru/Gur or any other word
as per Gurbani what is difference between 1) ਜੂਨੀ, 2) ਆਜੂਨੀ, 3) ਅਜੂਨੀ, 4) ਅਜੋਨੀ, and 5) ਜੋਨੀ
Thank you
Dear Bhai T Singh Ji
Previously
I posted a comment on the Vaar 13 pauri 2 about WahGuru Gur Mantar Hai.
You asked me about my opinion.
I have read lot of Hindi and Punjabi poetry. I have never seen an exception in which the name of the poet is missing.
What about the Vaars
I don’t think his name appears anywhere?
Thank you Veer Gurjeet Singh Ji for taking the time to share Vichaar. We appreciate it very much.
Generally 4 + 1 is five
But there will be some exceptions
Also some Pathantar or printing mistakes
The Jot is spread in Akash or Space.
The Akash is an indication for Sentient Jot or Chetan
Panna 736
Sohi Mehulla 5
Sehas Ghatan meh Ek Akash
Not well documented but you can certainly read that on Internet
If I can sum up what you are saying, 4 + 1 = 5 will add up if the Gurbani’s word “Tanu” is taken to mean:
“Tanu” = Dehi + Bedehi
= 4 + 1
But the Gurbani seems to suggest “Tanu” and “manu” as two separate: “ਤਨੁ ਮਨੁ ਰਾਮ ਪਿਆਰੇ ਜੋਗੁ” (sggs 1164).
The four Taths are always available in nature. But Gurbani explains
“ Panchai PANCH Tath Bistaar”
The four Joins or integrate with the Panch to make total of 5
When the Panch leaves this Bedehi the 4 are in Disintegration
But, space is also always available in nature.