Gurbani Defines Naam

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 “Jaluਜਲੁ” (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).
Filed Under: Giaan, Wisdom, Ignorance, Gurbani, Naam, Shabad, Hukam
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91 Comments Leave a Reply to Chitbn

  1. Gurjeet Singh

    Dehi and Bedehi constitutes 5
    Dehi is Panch ( Supreme) or Chetan or 1
    Bedehi is of 4 taths and is Jarh

    • Thank you Veer Ji for your promt reply.

      I understand that the mind is of “Panch tatt” — where “Panch” indicates Param Tatt Supreme Tatt…:
      ਇਹੁ ਮਨੁ ਪੰਚ ਤਤ ਕੋ ਜੀਉ ॥: (sggs 342) ; ਇਹੁ ਮਨੁ ਪੰਚ ਤਤੁ ਤੇ ਜਨਮਾ ॥ (sggs 415).

      But this Pankti “ਪਾਂਚ ਤਤ ਕੋ ਤਨੁ ਰਚਿਓ ਜਾਨਹੁ ਚਤੁਰ ਸੁਜਾਨ ॥” clearly indicates that “Tanu” (external body) is made of “Paanch Tatt” (“Panch”=Five).

      This Pankti nowhere says 4 for this and 1 for that. How to reconsile it?

      • Chitbn

        Thank you sir- this means disagreement with ਗੁਰੁ is ਆਜੂਨੀ and ਗੁਰੂ is ਅਜੂਨੀ
        Referred pakti (397 )is only implied opinion/ understanding on ਅਜੂਨੀ.

        agreed that “This Pankti nowhere says 4 for this and 1 for that”and “space is also always available”

        Thanks for sharing ji

  2. Gurjeet Singh

    Asa Mehulla 5
    Panna 397
    Ved Kateb Sansar Habah Hu Bahra
    Nanak Ka Patshah Disay Jahra

    Nanak is Gur and is in Jooni
    Nanak’s Patshah is Shabad Guru is not in Sansar hence Ajooni

  3. Chitbn

    Thank you.
    Sir, do you agree ਗੁਰੁ is ਆਜੂਨੀ and ਗੁਰੂ is ਅਜੂਨੀ -or you want Gurbani reference.
    One or more Gurbani pankti would be better to support opinion on Jarh and it connection to haadh/maas as Jarr

  4. Gurjeet Singh

    The JEEV enters the Bhavsagar in either of the four different ways.
    Andaj
    Jeraj
    Utbhuj
    Steak

    This is how he enters the Jooni

    Now he has a Panch (Sentient) soul which is connected to the outer body (Bedihi) made up of four elements of
    Fire
    Earth
    Water
    Air

    All these elements are Jarh
    Also referred as:
    Haadh Maas Narih ko Pinjar
    Pankhi Basey Bechara.

    Pankhi is the Braham and is Chetan or Sentient the rest four are Best Insentient or Jarh.
    “JeeO Pind Sabh Teri Raas”

    JeeO is Chetan or Braham (Invisible)
    Pind is Jarh or Maya (Visible)

    • Thank you Veer Ji!

      the outer body (Bedihi) made up of four elements of

      Please help clarify, because this Pankti indicates the external body made of FIVE elements:
      ਪਾਂਚ ਤਤ ਕੋ ਤਨੁ ਰਚਿਓ ਜਾਨਹੁ ਚਤੁਰ ਸੁਜਾਨ ॥: Paanch tatt ko tanu rachio jaanahu chatur sujaan (sggs 1427).

  5. ChitBn

    1) Gurmat ਗੁਰੁ is in Jooni or Maya and ਗੁਰੂ is Ajooni (The Sachkhand)

    It will be helpful exploring – Jooni and Jauni ? ਜੋਨੀ / ਆਜੂਨੀ / ਜੂਨੀ
    It seems ਗੁਰੁ is ਆਜੂਨੀ and ਗੁਰੂ is ਅਜੂਨੀ

    2) ਸੰਤ ਕੇ ਦੋਖੀ ਕੀ ਜੜ ਕਿਛੁ ਨਾਹਿ ॥ Nothing seems Jrr to mean Non-Living in Gurbani except-;)
    Jrr needs to be fully understood – please share more on what and why Jrr

    Thanks

  6. Gurjeet Singh

    The meanings of the Gurbani are within Gurbani. The catastrophe being that the Nirmala Scholars have not used that methodology to get the meanings of Gurbani.

    The words Gur and Guru are very distinct in Gurbani but no one has paid any attention to it.
    Recently this Pankati has raised a controversy in Sikh Circles
    ਭੁਲਣ ਅੰਦਰਿ ਸਭੁ ਕੋ; ਅਭੁਲੁ ਗੁਰੂ ਕਰਤਾਰੁ ॥ – (੬੧-੭, ਸਿਰੀਰਾਗੁ, ਮ; ੧)

    Because some think all our Mehullas have taken some decisions which need to be revoked later.

    Some take it insulting as this is a direct attack on this Pankati.

    But as per Gurmat ਗੁਰੁ is in Jooni or Maya and ਗੁਰੂ is Ajooni (The Sachkhand)

    The word is Gurbani not Gurubani(ਗੁਰਬਾਣੀ not ਗੁਰੂਬਾਣੀ)

    Although those who has read Hindi only will pronounce Gur(u) as Guru (ਗੁਰੁ as ਗੁਰੂ)

    But who has read Punjabi will read Gur(u) as Gur not Guru (ਗੁਰੁ Not ਗੁਰੂ)

    All Teekas have translated Gur as Guru which need to be rectified.

    Also Gur is Chetan (living) as our Mool and also the words in Gurbani which are Jarh (Non Living).

    All facts need to be understood for NAAM as well.

    One Naam is in written form (Akhari NaaM) of Words which are Non Living another Naam is Chetan or Shakti. (Naam Kay Dharey Sagley Jant)

  7. Prakash S Bagga

    In my observation I find that No where Gurbaanee makes any reference as “ik omkaar”. This needs to be clearly understood for more clear and better understanding of gurbaanee.. Once this is understood the way gubaanee is telling one would get the true understanding and significance of NAME and FORM of the ONE INFINITE BEING.

    • Satnam

      Satnam ji,
      All gurbani is a vyakhya of the mul mantar and the mool mantar starts with ink oangkaar or ik omkaar doesnot matter how one wishes to pronounce the alpha numerical character which is the beginning of mul mantar. All guru sahib jees bani is an explanation of the one. Sometimes the translations say that there is one god but nowhere does bani support the idea of god as a separate entity and ik oangkaar is one consciousness or divine light which alone is and will ever be. Gurbani reminds us to accept our physical form as illusory which includes body mind emotions and only as atma as real self which is what god is. And so in reality there are no two or no me and you nor so many billions and trillions of forms rather one divine being it does not matter if you call it ik omkaar or ek oankaar what matters is that that light is what has always been yet appearing as multiple manifestations.
      Jal tarang ar phen budbuda jal te bhinn na hoi.
      And so parmatma again does not matter if you call that wahiguru or ram or alla
      Because guruji has right in the beginning said ek.
      Oangkaar is that which is transcendent reality beyond the three states of Prakriti the root.
      And gurbani says jab ham hote tab tum nahin ab tum hi ham nahin
      Which means till we believe in our separate self which is ego our identity as the divine is lost and the minute we see our true self nij atma which is same as the essential reality in all beings then only that reality is seen.
      Guru Nanak dev ji says tat niranjan jot sabaiee sohung bhed na koi jeeo
      Bhul chuck maaf
      Wjkwjk

      • Satnam

        The bani in dakhnee oankaar by Guru Nanak dev ji would help further.
        It is to be noted that truth is one yet worshipped in different ways and bani says gur gur eko vais anek. Which means god or wisdom of truth is one in different forms.
        When we bind ourselves to seeing god through a single lens or bind ourselves to exactness of language or pronunciation only we miss out a lot on the essence of bani.
        All enlightened masters be it Guru Nanak Dev ji or Jesus or Krishna or the prophet have only inspired people to see what they have seen and to become one with that again call it whatever or god does hardly matter.
        Sikh is a student of gur satguru which means the student of this gyan or the student of truth, this by no means should confine us sikhs to stop becoming one with the truth by only getting stuck in the form and linguistic correctness of pronunciation of gurbani.
        Hope this helps ji,
        Bhul chuk maaf
        Wjkkwjkf

  8. Gurjeet Singh

    Dear T Singh Ji

    Your explanation on Naam is wonderful.

    What is your opinion about this Pauri
    ਗੁਰ ਸਿਖਹੁ ਗੁਰ ਸਿਖੁ ਹੈ ਪੀਰ ਪੀਰਹੁ ਕੋਈ ।
    ਸਬਦਿ ਸੁਰਤਿ ਚੇਲਾ ਗੁਰੂ ਪਰਮੇਸਰੁ ਸੋਈ ।
    ਦਰਸਨਿ ਦਿਸਟਿ ਧਿਆਨ ਧਰਿ ਗੁਰ ਮੂਰਤਿ ਹੋਈ ।
    ਸਬਦ ਸੁਰਤਿ ਕਰਿ ਕੀਰਤਨੁ ਸਤਿਸੰਗਿ ਵਿਲੋਈ ।
    ਵਾਹਿਗੁਰੂ ਗੁਰਮੰਤ੍ਰ ਹੈ ਜਪਿ ਹਉਮੈ ਖੋਈ ।
    ਆਪੁ ਗਵਾਏ ਆਪਿ ਹੈ ਗੁਣ ਗੁਣੀ ਪਰੋਈ ॥੨॥ (੧੩-੨-੬)

    • Thank Veer Gurjeet Singh Ji for taking the time to respond to this post.

      In my opinion, this Vaar of Bhai Gurdas Ji has created lots of confusion as its literal meaning is repeatly propagated by Bhais, Raagees, Kathaakaars, Deraas, etc.

      In few words, this is my take:

      • Shabad is the Guroo and Parmeshar — “ਸਬਦੁ ਗੁਰੂ ਸੁਰਤਿ ਧੁਨਿ ਚੇਲਾ ॥” (sggs 943) ; “ਗੁਰੁ ਪਰਮੇਸਰੁ ਏਕੁ ਹੈ ਸਭ ਮਹਿ ਰਹਿਆ ਸਮਾਇ ॥” (sggs 53)
      • “Waheguroo” is Shabad — “ਵਾਹਿਗੁਰੂ ਗੁਰ ਸ਼ਬਦੁ ਲੈ ਪਿਰਮ ਪਿਆਲਾ ਚੁਪਿ ਚਬੋਲਾ ॥” (Bhai Gurdass Ji, Vaar4) ; “ਪਉਣੁ ਗੁਰੂ ਗੁਰ ਸਬਦੁ ਹੈ ਵਾਹਿਗੁਰੂ ਗੁਰ ਸਬਦੁ ਸੁਣਾਇਆ” ॥ (Bhai Gurdass Ji, Vaar6) ; “ਵਾਹਿਗੁਰੂ ਸਾਲਾਹਣਾ ਗੁਰੁ ਸਬਦ ਅਲਾਏ ॥੧੩॥” (Bhai Gurdass Ji, Vaar9)
      • So focus your attention on the Shabad — ““ਗੁਰ ਕੀ ਮੂਰਤਿ ਮਨ ਮਹਿ ਧਿਆਨੁ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਮੰਤ੍ਰੁ ਮਨੁ ਮਾਨ ॥” (sggs 864).

      Please chime in and share your Vichaar as well

      • Satnam

        Satnam ji beautiful explanation ji. I truly feel that shabad, naam and guru are synonymously used to indicate the eternal timeless being which in essence is nirmame or beyond name and Guru ji time and again uses these words to refer to ik omkaar that supreme self or the at a or who we are beyond name and form so gur too refers to that wisdom or that infinite being.
        Nanak gur parmesar eko Jaan. Or the tuk gur parmesar ek hai Sabah meh rahia samaiee. Because the physical form of a human who has realised who they are in essence no longer remain individuals rather their being is one which is what is gur or the timeless wisdom.
        The vedantic traditions call it at a or the self and gurbani too is referring to this which we all are as gur or shabad. And Sikh is a student who abides in naam or consciousness of being and sees him or herself as awareness itself. Bani in sukhmani says aape bina aape Dana. And Bina is a Persian word for the witnessing presence or atma and as the beginning of mul mantra defines our mul or root as ik or one it means there is no difference between Guru and naam or hukam or our self. That’s why bank says meditating on god god servant becomes god har jan hari antar nahin Nanak is sachee jaan.

  9. Gurjeet Singh

    Dear T Singh Ji
    A wonderful effort in explaining the concept of Naam as a Braham Gian.

    ਦੇਹੀ ਗੁਪਤ, ਬਿਦੇਹੀ ਦੀਸੈ ॥ – (੯੦੦, ਰਾਮਕਲੀ, ਮ; ੫)
    Hopefully you mean to emphasise about about the Gupat Dehi ਦੇਹੀ ਗੁਪਤ also referred as ਸਰੀਰਹੁ in the following paragraph.

    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).

    • Thank Veer Gurjeet Singh Ji for taking the time to respond to this post.

      Hopefully you mean to emphasise about about the Gupat Dehi ਦੇਹੀ ਗੁਪਤ also referred as ਸਰੀਰਹੁ in the following paragraph.

      Absolutely Veer Ji! That’s the emphasis!

  10. Satnaam

    Veerji as per the line in sukhmani sahib “ naam ke sang udhare sun shravan kar kirpa jis aapne naam lae Nanak chauthe pad meh so jan gat pae” what I understand as naam is the existential reality or absolute truth of who we are that is our transcendental nature or atma which is the fourth state or the state of turiya. Naam is that witnessing consciousness which is the fourth stateless state and beyond the three states of Prakriti that is it is who we are beyond the mind. And gurus I feel strongly compel us to associate with this state of our true nature which is naam Simran or state of presence where only ik exists or only that consciousness prevails and it itself exists as all this. The simplest way to abide in this as this is to drop the mind and leave all the thoughts and then what remains is what naam is which is inseparable from our core or as gurbani says atam meh parabraham lahante. The notion of a separate self haume is too an illusion seen from the state of naam and only wahiguru or that absolute brahman is and is all this too. I strongly feel gurbani uses naam Shaban and satguru as synonyms to denote this absolute truth which Buddha called bodhisattva or such ness and gurus use satguru as the last line of Anand sahib says satguru rahiaa bharpoore and this means that divine presence is all pervading and is everything. When maharaj says ik oangkaar at the beginning it points to all diverse forms only as an apparent wave in that one consciousness which is who each one of us are and what the guru tattva is as Guru gobind singh jee says aad ant ekai avatara soiee Guru samjhio Hamara and so Guru is that consciousness or our true self right here and now and forever.

  11. Mukesh

    The post is wonderful and removing all douts.
    One question i wnt to ask, when Guru Nanak ji says “shabad guroo surat dhun chela” then which dhun the guurji talking about, i think along with shabad vichhar we should meditate on satnaam or waheguru dhuun to go deep inside to hear and experience the real naam and realize our jyot swaroop, kindly guide me on this.

    • satnaam

      Satnam ji I feel that gurbani time and again inspires as to abide in our true nature or sachkhand where only the formless consciousness exists and is inseparable from who we are essentially. Shabad is that transcendental naam or satnaam which only exists beyond our mind or beyond the three states of Prakriti or you can see it as the witnessing consciousness aware of waking state dream and deep sleep.
      In sukhmani sahib Nanak chauthe pad meh so jan gat pae where Guru ji says naam ke dhare sagle Janet points to this aatmic state of pure awareness or truth. The line that you have quoted from sidh goshth shabad guru surat dhun chela I think is that this consciousness which is timeless awareness and who we are at our mool is the supreme guru wahiguru or brahman and Surat is our attention this when focused on the vibration of consciousness is the apparent chela or student and in no time it is realised that guru and chela are one ik oamkaar the division is only due to our minds or haume that’s why gurus time and again tell us to drop this haume or burn it in that consciousness shabad so that only it remains. As a simple and powerful way just try dropping all your thoughts at this moment and stop thinking about past or future forget who you are personally and see what remains this itlself is shabad or naam or awareness or Christ light or jot saroop.
      The other ways to abide in this truth is mantra chanting like repeating wahiguru or any word till only this pure awareness remains and you or me is inseparable from this. Bani tells us eh man meriaa too sada sachh samaal jio. Abide in this truth and it’s not difficult because it is who we are and have always been so gurus call it sahaj sahaj sahaj means natural state or easy not some far off goal or end of life salvation. But because our attention is outward towards mind which is maya which means manmukh gurus tell us to keep the attention inwards towards Guru within the living presence. Aad gurey namah jugaad gureh namah satgureh namah siri guru deveh namah

  12. Pawan Singh

    Thank u veerji and guru g also says in sukhmani sahib about naam that everything is made from naam and in japji sahib that naam is niranjan kindly clear these doubts veerji

    • Thanks Veer Ji for taking the time to respond to this post. Welcome to the Gurbani Blog!

      Sri Guru Granth Sahib (SGGS) tells us that the Entire Gurbani is the Naam — the Naam is obtained through it. In other words, it acquaintances us with the Naam.
      • 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|| (1066).
      • 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).

  13. Khush

    Thanks very much veer T Singh Ji, I am learning a lot from your writing gs. Great effort to help educate us. God bless you. Thanks.

  14. Giani harvinder Singh sohahawale

    Wahiguru ji ka khalsa
    Wahiguru ji ki fateh.
    I read first time
    It’s true
    God bless you

    With regards

  15. J Singh

    Veerji I hear constant sound in my head, even after blocking my ears.
    I did get my ears checked from ENT specialist, everything is normal according to them.
    Is this naam or something else. If it’s naam, what should be my next step ?

    • CharanS

      It seems following may be helpful ਗਗਨ ਨਗਰਿ ਇਕ ਬੂੰਦ ਨ ਬਰਖੈ ਨਾਦੁ ਕਹਾ ਜੁ ਸਮਾਨਾ ॥ ਪਾਰਬ੍ਰਹਮ ਪਰਮੇਸੁਰ ਮਾਧੋ ਪਰਮ ਹੰਸੁ ਲੇ ਸਿਧਾਨਾ ॥੧॥ and ਸੁਰਿ ਨਰ ਮੁਨਿ ਜਨ ਅੰਮ੍ਰਿਤੁ ਖੋਜਦੇ ਸੁ ਅੰਮ੍ਰਿਤੁ ਗੁਰ ਤੇ ਪਾਇਆ ॥

  16. Prakash s Bagga

    Knowing ਸਤਿਗੁਰੁ is the KEY of understanding Gurbaanee.

  17. satnam

    thanks veerji beautifully written is naam same as atman and is satguru same as atman too???? does naam and satguru in gurbani refer to the one supreme consciousness or parbrahma ??? or does it refer to something else???? anand sahib says the last few lines satguru rahiaa bharpoore ?? what does that mean???
    is satguru and naam in all beings hindus Christians???

    • Thank you brother Satnam Ji for taking the time to respond. Welcome to the Gurbani Blog!

      In the very first line of the first stanza of the “Anand” Sahib (sggs 917), the Gurbani reveals to us that the real “Ananad” is realized upon realization of the Satigur (i.e., ਸੱਚ ਦਾ ਗਿਆਨ, ਸੱਚ ਦਾ ਪਤਾ ਲਗਣ ਤੇ – Knowledge of Truth, Brahm Giaan …).

      The Gurbani also reveals that nobody is wihtout(empty, unfulfilled, void, etc.) the Satgur: “ਸਤਿਗੁਰ ਤੇ ਖਾਲੀ ਕੋ ਨਹੀ…” :
      • ਸਤਿਗੁਰੁ ਪੂਰਾ ਮੇਰੈ ਨਾਲਿ ॥: The Perfect Satiguru is always with me (sggs 618).
      • ਸਤਿਗੁਰੁ ਜਾਗਤਾ ਹੈ ਦੇਉ ॥੧॥ ਰਹਾਉ ॥: The Satiguru is the Vigilant (Watchful, Wide-Awake, etc.) Divinity. ||1||Pause|| (sggs 479).
      • ਸਤਿਗੁਰੁ ਮੇਰਾ ਸਦਾ ਸਦਾ ਨਾ ਆਵੈ ਨਾ ਜਾਇ ॥ ਓਹੁ ਅਬਿਨਾਸੀ ਪੁਰਖੁ ਹੈ ਸਭ ਮਹਿ ਰਹਿਆ ਸਮਾਇ ॥੧੩॥: My Satguru is Everlasting (Immortal, etc.); He neither comes nor goes (i.e., beyond birth and death). He Himself is the Imperishable Being (Eternal, Parmeshar, Parmaatam, Prabh, Mool, Jot, etc.) who, pervades among all ||13|| (sggs 759).
      • ਸਤਿਗੁਰ ਤੇ ਖਾਲੀ ਕੋ ਨਹੀ ਮੇਰੈ ਪ੍ਰਭਿ ਮੇਲਿ ਮਿਲਾਏ ॥: Satigur te khaalee ko nahee merai prabhi meli milaaye (sggs 850).

      But the condition is — as the Gurbani says — we must focus consciousness on the Satigur:
      • ਜਿਨੀ ਸਤਿਗੁਰ ਸਿਉ ਚਿਤੁ ਲਾਇਆ ਸੋ ਖਾਲੀ ਕੋਈ ਨਾਹਿ ॥: Those who focus their consciousness on the Satigur, do not remain unfulfilled (wihtout, empty, void, etc.). (sggs 950).

      In other words, the Gurbani needs to be “Churned” through the Shabad-Vichaar. Then, it will remove all mental-torments, mental ailments, Bikaar…. (“ਦੂਖ ਰੋਗ ਸੰਤਾਪ ਉਤਰੇ”).
      • ਕਬੀਰ ਮਾਇਆ ਡੋਲਨੀ ਪਵਨੁ ਵਹੈ ਹਿਵ ਧਾਰ ॥ ਜਿਨਿ ਬਿਲੋਇਆ ਤਿਨਿ ਖਾਇਆ ਅਵਰ ਬਿਲੋਵਨਹਾਰ ॥੧੯॥: O Kabeer! Maya is “Dolaneee” (roams, wanders, or swings about – unstable, ਟਿਕਦੀ ਨਹੀ, ਡੋਲਦੀ ਰਹਿੰਦੀ ਹੈ…), (when the mind disconnects from this “Dolaneee” Maya and becomes established in his Mool within, then this) “Pavan” like mind becomes like ice (stable, cool or peaceful, Sahaj…). (In that state) whosoever churns (i.e. engages in Shabad-Vichaar) he eats (the Butter of Tatt Giaan-ਤੱਤ ਗਿਆਨ, ਤੱਤ ਵਸਤ ਦਾ ਗਿਆਨ, ਬ੍ਰਹਮ ਗਿਆਨ, ਨਿਰਾਕਾਰੀ ਗਿਆਨ…), others keep churning (nothing to show for!). (sggs 1365).

      • satnam

        wao that was so beautiful veerji thanks for the beautiful reply and really love reading your replies and blog so that means then naam and satguru are one and the same divine consciousness or are they different??? what my little understanding is then is that both naam and satguru points to ones innate reality or our atma??? please correct my understanding ji thanks a lot waiting for your reply guruji bless you and your great sewa

        • According to the Gurbani, Shabad-Vichaar is must. Without it, Satigur cannot lead us to realize Naam, or Divine Virtues, or Divine Giaan…:
          • ਵਿਣੁ ਸਤਗੁਰ ਗੁਣ ਨ ਜਾਪਨੀ ਜਿਚਰੁ ਸਬਦਿ ਨ ਕਰੇ ਬੀਚਾਰੁ ॥੪੪॥: Divine Virtues are not realized without the Satgur until Shabad-Vichaar is not engaged in (sggs 936).
          • ਸਤਿਗੁਰਿ ਨਾਮੁ ਬੁਝਾਇਆ ਵਿਣੁ ਨਾਵੈ ਭੁਖ ਨ ਜਾਈ ॥: The Satigur has led (me) to understand the Naam; without the Naam, hunger (of Maya) does not go away (sggs 423).

  18. Bhai Harbans Lal

    Thank you for giving a direct, clear and straight forward description of NAAM. It is difficult for our community to come out of ancient tradition that defines naam as silent or loud repetition of a mantar word. Our Guru does not subscribe to the old practice of repetition of any word given by self appointed clergy. I urge my friends to pay attention to what you wrote.

  19. HARPAL Bal

    Waheguru Jiii

  20. Divya singh

    Agreed, remain steady and the path will be shown, when the fruit is ripe, I will stay connected with vichaar on this web site and the writings.

  21. Divya singh

    Are there workshops as well that one may attend. To reach the moon within the beings needs naam jap sometimes in the company of learned it is easier, hence the question on work shops

    • Thank you Divya singh Ji for taking the time to respond to this post! Also, welcome to the Gurbani Blog Ji!
      Sorry, we don’t conduct or organize any Naam Jap workshop.
      The Gurbani Instructs us:
      • ਥਿਰੁ ਘਰਿ ਬੈਸਹੁ ਹਰਿ ਜਨ ਪਿਆਰੇ ॥ ਸਤਿਗੁਰਿ ਤੁਮਰੇ ਕਾਜ ਸਵਾਰੇ ॥੧॥ ਰਹਾਉ ॥: O beloved “Hari Jan”! Remain steady in the Heart-Home (with full attention and stillness, ਅਡੋਲ, ਹਿਰਦੇ-ਘਰ ਵਿਚ ਟਿਕ ਕੇ…). The Satigur (Divine Guide, ਸੱਚ ਦਾ ਗਿਆਨ…) resolves your “Kaaj” (i.e., the Purpose of life of becoming One with your Mool, within). ||1||Pause|| (sggs 201).
      • ਰਾਮ ਨਾਮ ਜਪਿ ਹਿਰਦੇ ਮਾਹਿ ॥ (sggs 283).
      • ਹਿਰਦੈ ਸਬਦੁ ਸਚੁ ਨਾਮੁ ਵਸਾਏ ॥ (sggs 363).

  22. Prakash S Bagga

    In fact it is worth considering the word NAAMu rather than NAAM.
    Gurbani lays emphasis on NAAMu only.
    So this is very important to understand this
    This is my personal observation in context of NAAMu

  23. Rupinder

    Dear T. Singh Ji I often read your synopsis. It is so simple and well explained with all proper inferences. I sometimes wander how do you know so much. You must have done extensive research. I just wanted to thank you for putting up this website and keep coming up with different blogs. I haven’t read them all, although intend to read all many times so they stick with me. Thank you again. Very much appreciated!!!

  24. S

    Waheguru ji can you little more elaborate this I have question on my mind what’s 5 Shabad is than ?

    • Thank you “S” Ji for taking the time to respond! Welcome to the Gurbani Blog!

      I have question on my mind what’s 5 Shabad is than

      First off, there is NO such phrage “5 Shabad” in the entire Gurbani!!

      Radhasoamis, Yogis, Deraavaad crowd, Brahminical interpretations of the Gurbani, etc., do talk about 5 Shabads in number. But not the Gurmat (Teaching of the Gurbani)!

      However, the phrage “Panch Sabad” (“ਪੰਚ ਸਬਦ”) does appear in the Gurbani.

      Is that what you wanted to talk about?

      If so, then the Gurbani’s “Panch Sabad” and the Radhasoamis’ 5 Shabads are not the same.

      However, Radhasoamis use the Gurbani’s phrase containing “Panch Sabad” to prove their point that there are 5 kinds of Anhad Shabad.

      Therefore, first, the word “Panch” in this context is NOT = 5

      Instead, the word “Panch” in this context = superior, great.

      Second, the Gurmat (Wisdom of the Gurbani) does not believe in limiting the number of Shabad to 5 or any other number for that matter.

      Because, the Shabad is beyond counting according to the Gurbani! For example, the Gurbani uses the phrage such as “Sabad Ghanere” (“ਸਬਦ ਘਨੇਰੇ”).

      Here the word “Ghanere”(“ਘਨੇਰੇ”) indicates = many, numerous, i.e., beyond counting, ਅਨੇਕਾਂ, ਬਹੁਤ…
      • ਗੁਰਮੁਖਿ ਮਿਲਿ ਰਹੀਐ ਘਰਿ ਵਾਜਹਿ ਸਬਦ ਘਨੇਰੇ ਰਾਮ ॥ ਸਬਦ ਘਨੇਰੇ ਹਰਿ ਪ੍ਰਭ ਤੇਰੇ ਤੂ ਕਰਤਾ ਸਭ ਥਾਈ ॥: By becoming the Gurmukh, remain abided (in Mool, Prabh, etc., as a result of this Abidance), “”Ghanere” Shabad vibrate and resonate in the Heart (sggs 775).
      • ਨਾਮੁ ਜਿਨ ਕੈ ਮਨਿ ਵਸਿਆ ਵਾਜੇ ਸਬਦ ਘਨੇਰੇ ॥: Naam jin kai mani vasiaa vaaje Sabad Ghanere (sggs 917).

      According to the Gurbani, all counting is for Mayaic mind, Hauma mind, (false ego-sense), conditioned mind, or the material mind (Manmukh, Saakat, Mayadhaaree…).
      • ਹਉਮੈ ਸਭਾ ਗਣਤ ਹੈ ਗਣਤੈ ਨਉ ਸੁਖੁ ਨਾਹਿ ॥: All accounting is in egotism. In this accounting, there is no Peace (sggs 36).
      • ਗਣਤੈ ਪ੍ਰਭੂ ਨ ਪਾਈਐ ਦੂਜੈ ਭਰਮੀਤਾ ॥: Prabhoo cannot be obtained by counting; the mortal wanders in doubt — Maya, duality etc. (sggs 510).

      However, there is no counting or calculations for the one who has become the Gurmukh (one who lives the Shabad-Giaan, Gur-Giaan, Gurmat…); because he remains abided in his Mool (Source, Prabh…), within.
      • ਗੁਰਮੁਖਿ ਸਗਲੀ ਗਣਤ ਮਿਟਾਵੈ ॥: The Gurmukh erases all calculations (sggs 942).

      In nutshell, the “Panch Sabad” (“ਪੰਚ ਸਬਦ”) of the Gurbani indicates a Higher Spiritual State (Mool-Abidance, ਆਤਮਕ ਅਵਸਥਾ), the lofty Spiritual State of the Gurmat which is beyond Maya.
      • ਪੰਚ ਸਬਦ ਤਹ ਪੂਰਨ ਨਾਦ ॥ ਅਨਹਦ ਬਾਜੇ ਅਚਰਜ ਬਿਸਮਾਦ ॥: There (in the Higher Spiritual State of Mool-Abidance, ਆਤਮਕ ਅਵਸਥਾ), are the total sounds of “Panch Sabad”. Amazing unstruck melody vibrates there; (this Spiritual State, ਆਤਮਕ ਅਵਸਥਾ) is marvelous and wondrous (sggs 888).
      • ਪੰਚ ਸਬਦ ਧੁਨਿ ਅਨਹਦ ਵਾਜੇ ਹਮ ਘਰਿ ਸਾਜਨ ਆਏ ॥੧॥: The unstruck sound current of the “Panch Sabad vibrates and resounds; I have Realized my “Saajan” (Mool, Prabh, Hari, Gobind, Raam…) in my Home-Heart. ||1|| (sggs 764).

  25. Kirpal Singh

    Nanak ke ghar kewal Naam (M, 5).

    • Thank you Veer Ji for taking the time to respond! Also, thank you for sharing the quote.
      As about quotations, the Gurbani is full of many more related verses, but all cannot be given from a space point of view.

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