Rain of Naam

Naam is one of the terms often used willy-nilly. The Pujaaree groups (priest-class , ਪੁਜਾਰੀ ਲਾਣਾ, Ragi, Parchaarak, etc.) repeats it incessantly, but without explaining from the Gurbani’s point of view as to what it is and how to experience it.

Many go to the good-for-nothing Deraavaad Baabaa (“ਬਾਨਾਰਸਿ ਕੇ ਠਗ”) to get Naam, as they are the Thekedaar (contractor) of Naam, with exclusive rights to market it!

Some will secretly blow it in your ear and will ask you not to reveal it to anybody or share with anybody!

Some will spit it in your mouth!

Nowadays, some are heard selling Naam via email!

This is all fraud as per the Gurbani.

Such religious or spiritual fraud becomes an abominable cruelty when many — instead of understanding the Gurbani through the Gurbani — glorify their own mental inertia and disgusting intellectual morbidity with the plumes of misquoted declarations of the Gurbani.

Who are the victims of religious or spiritual fraud? Obviously, those who are doubt-ridden and lack the Gurbani’s understanding (ਸੂਝ-ਬੂਝ).

According to the Gurbani, the Naam is located within, not outside! For, as indicated throughout the Gurbani, “everything” is within, including Naam, Shabad, well filled with Amrit

  • 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).
  • ਅੰਤਰਿ ਤੀਰਥੁ ਗਿਆਨੁ ਹੈ ਸਤਿਗੁਰਿ ਦੀਆ ਬੁਝਾਇ ॥ ਮੈਲੁ ਗਈ ਮਨੁ ਨਿਰਮਲੁ ਹੋਆ ਅੰਮ੍ਰਿਤ ਸਰਿ ਤੀਰਥਿ ਨਾਇ ॥: Deep within is the sacred shrine (Teerath) of Giaan (Spiritual Wisdom…), which the Satigur has revealed. Bathing in (this sacred shrine), the pool of Amrit, filth of the mind (filth of passions, Bikaars…) is removed and it becomes pure. (sggs 587).
  • ਜੋ ਬ੍ਰਹਮੰਡੇ ਸੋਈ ਪਿੰਡੇ ਜੋ ਖੋਜੈ ਸੋ ਪਾਵੈ ॥: That (Universal Energy), which functions outside in Brahmand, the same also functions within the body; whoever seeks, obtains (understands…). (sggs 695).
  • ਸਭ ਕਿਛੁ ਘਰ ਮਹਿ ਬਾਹਰਿ ਨਾਹੀ ॥ ਬਾਹਰਿ ਟੋਲੈ ਸੋ ਭਰਮਿ ਭੁਲਾਹੀ ॥: Sabh kishu ghar mahi baahari … (sggs 102).
  • ਗ੍ਰਿਹ ਸਰੀਰ ਮਹਿ ਹਰਿ ਹਰਿ ਨਾਮੁ ਗੁਰ ਪਰਸਾਦੀ ਅਪਣਾ ਹਰਿ ਪ੍ਰਭੁ ਲਹਹਿ ॥੮॥: (sggs 909).

How can the Naam be realized within?

The Gurbani explains to us in very simple terms as to how we all may realize the Naam within, Here and Now. The simple formula given by the Gurbani is as follows.

First off, the Gurbani urges us to bring about a “storm of Wisdom” within through the Shabad-Vichaar . 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 Wisdom” has taken place within, or after the  Gurmat (Wisdom, Giaan, Upadesh or Way of the Sri Guru Granth Sahib, SGGS…) is understood, 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 Gur-Shabad:

  • ਬਰਸੈ ਮੇਘੁ ਸਖੀ ਘਰਿ ਪਾਹੁਨ ਆਏ ॥: O Mate! The cloud rains (within). The Guest (Truth, Wisdom…) has walked into my (Heart-) Home. (sggs 1266).
  • 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).
  • ਮੀਹੁ ਪਇਆ ਪਰਮੇਸਰਿ ਪਾਇਆ ॥ ਜੀਅ ਜੰਤ ਸਭਿ ਸੁਖੀ ਵਸਾਇਆ ॥ ਗਇਆ ਕਲੇਸੁ ਭਇਆ ਸੁਖੁ ਸਾਚਾ ਹਰਿ ਹਰਿ ਨਾਮੁ ਸਮਾਲੀ ਜੀਉ ॥੧॥: Meehu paiaa parmesari paaiaa (sggs 105).

The word “ਜਲੁ-Jalu” (literally meaning water) in the foregoing verse symbolizes Naam-Amrit. Here are a few verses from the Gurbani where 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).
  • ਗੁਰਮਤਿ ਨਾਮੁ ਅੰਮ੍ਰਿਤ ਜਲੁ ਪਾਇਆ ਅਗਨਿ ਬੁਝੀ ਗੁਰ ਸਬਦਿ ਬੁਝਈਆ ॥੪॥: Following the Gurmat (Teachings of the Gurbani), (whosoever has) obtained the Water of the Naam-Amrit, (his) fire (of Maya, desires…) has been put out. The Gur-Shabad put out (this fire). ||4|| (sggs 834).
  • ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਜਲੁ ਸੰਚਿਆ ਗੁਰ ਭਏ ਸਹਾਈ ॥੨॥: Amrit Naamu jalu sanchiaa gur bhaye sahaaee (sggs 814).
  • ਝਿਮਿ ਝਿਮਿ ਵਰਸੈ ਅੰਮ੍ਰਿਤ ਧਾਰਾ ॥: Jhim jhim varasai Amrit dhaaraa (sggs 102).
  • ਸਾਵਣੁ ਆਇਆ ਝਿਮਝਿਮਾ ਹਰਿ ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਇ ॥: Saavan aaiaa ... (sggs 1250).

The Gurbani further simplifies the process of realizing Naam within — it is a question of becoming the Gurmukh through the Gur-Shabd (Shabad-Vichaar …):

  • ਹਰਿ ਅੰਤਰਿ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਮੇਰੇ ਗੋਵਿੰਦਾ ਗੁਰ ਸਬਦੀ ਹਰਿ ਪ੍ਰਭੁ ਗਾਜੈ ਜੀਉ ॥: The treasure of the Hari Naam is within; (this Naam of) Hari is revealed (becomes apparent or evident, ਪਰਗਟ) through the (Wisdom or Brahm-Giaan of the) Gur-Shabad (sggs 174).
  • ਅੰਤਰਿ ਨਾਮੁ ਨਿਧਾਨੁ ਗੁਰਮੁਖਿ ਪਾਈਐ ॥: Antari naamu nidhaanu gurmukhi paaeeai (sggs 369).

Now, perhaps we can appreciate as to why the Gurbani indicates Naam Padaarath and Giaan padaarath to be essentially one and the same.

  • 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).
  • ਰਾਜਾ ਰਾਮ ਨਾਮੁ ਮੋਰਾ ਬ੍ਰਹਮ ਗਿਆਨੁ ॥੧॥ ਰਹਾਉ ॥: Raam Naam is my Brahm Giaan (Divine Wisdom…). ||1||Pause|| (sggs 1159).

Furthermore, to become immersed in the Naam-Amrit (ਆਤਮਕ ਜੀਵਨ ਦੇਣ ਵਾਲੇ ਹਰਿ-ਨਾਮ ਵਿਚ ਲੀਨ ਹੋਣਾਂ), the Gurbani urges us to realize the Gur-Shabad (ਬਾਣੀ ਨਾਲ ਸਾਂਝ ਪਾਣੀ).

In nutshell, “Brahm-Giaan” of the entire Gurbani (Naam, Shabad, Hukam…) is the Naam-Amrit.

  • 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).
  • 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).
  • 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 from this Bani. ||3|| (1066).
  • ਜਨੁ ਨਾਨਕੁ ਬੋਲੇ ਗੁਣ ਬਾਣੀ ਗੁਰਬਾਣੀ ਹਰਿ ਨਾਮਿ ਸਮਾਇਆ ॥੪॥੫॥: “Janu” Nanak utters the Bani of the Divine Virtues [i.e., the Divine Wisdom (“Gur-ਗੁਰ”) and the Divine Virtues (“Gun-ਗੁਣ”) are embedded in the Gurbani]; one gets absorbed in the Hari Naam through the Gurbani (i.e., living by the Divine Wisdom and the Divine Virtues of the Gurbani). ||4||5|| (sggs 494).

However — either willfully, or because of ignorance of the Gurbani, or both — the majority (if not all) of the Pujaaree-Group seldom explains this term “Naam” in its true perspective as seen by the Gurbani!

The Gurbani is “Brahm Beechaar” (“ਬ੍ਰਹਮ ਬੀਚਾਰ”). There is no place for Karamkaand (rituals) in Brahm-Vichaar or external paraphernalia!

Those who think otherwise apparently take the Gur-Shabad to be just a song or “ਗੀਤੁ-Geetu” and don’t understand the Gurbani, or don’t want to understand it, or just blindly follow the Karamkaand and superstitions propagated by the greedy and crafty Pujaaree-group (ਪੁਜਾਰੀ ਲਾਣਾ) and Deraavaad Baabaa or Sant (“ਬਾਨਾਰਸਿ ਕੇ ਠਗ”), which have been outright 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).

50 replies on “Rain of Naam”

A Quote from Sree Raag M 1 as
“ਹਰਿ ਹਰਿ ਜਪਹੁ ਪਿਆਰਿਆ ਗੁਰਮਤਿ ਲੇ ਹਰਿ ਬੋਲਿ ॥ pp23
It should be important to note what Is Nanak ji is saying.?

ਰਾਗੁ ਮਾਝ ਚਉਪਦੇ ਘਰੁ ੧ ਮਹਲਾ ੪

ੴ ਸਤਿਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ
ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥

ਹਰਿ ਹਰਿ ਨਾਮੁ ਮੈ ਹਰਿ ਮਨਿ ਭਾਇਆ ॥ ਵਡਭਾਗੀ ਹਰਿ ਨਾਮੁ ਧਿਆਇਆ ॥ ਗੁਰਿ ਪੂਰੈ ਹਰਿ ਨਾਮ ਸਿਧਿ ਪਾਈ ਕੋ ਵਿਰਲਾ ਗੁਰਮਤਿ ਚਲੈ ਜੀਉ ॥੧॥ ਮੈ ਹਰਿ ਹਰਿ ਖਰਚੁ ਲਇਆ ਬੰਨਿ ਪਲੈ ॥ ਮੇਰਾ ਪ੍ਰਾਣ ਸਖਾਈ ਸਦਾ ਨਾਲਿ ਚਲੈ ॥ ਗੁਰਿ ਪੂਰੈ ਹਰਿ ਨਾਮੁ ਦਿੜਾਇਆ ਹਰਿ ਨਿਹਚਲੁ ਹਰਿ ਧਨੁ ਪਲੈ ਜੀਉ ॥੨॥ ਹਰਿ ਹਰਿ ਸਜਣੁ ਮੇਰਾ ਪ੍ਰੀਤਮੁ ਰਾਇਆ ॥ ਕੋਈ ਆਣਿ ਮਿਲਾਵੈ ਮੇਰੇ ਪ੍ਰਾਣ ਜੀਵਾਇਆ ॥ ਹਉ ਰਹਿ ਨ ਸਕਾ ਬਿਨੁ ਦੇਖੇ ਪ੍ਰੀਤਮਾ ਮੈ ਨੀਰੁ ਵਹੇ ਵਹਿ ਚਲੈ ਜੀਉ ॥੩॥ ਸਤਿਗੁਰੁ ਮਿਤ੍ਰੁ ਮੇਰਾ ਬਾਲ ਸਖਾਈ ॥ ਹਉ ਰਹਿ ਨ ਸਕਾ ਬਿਨੁ ਦੇਖੇ ਮੇਰੀ ਮਾਈ ॥ ਹਰਿ ਜੀਉ ਕ੍ਰਿਪਾ ਕਰਹੁ ਗੁਰੁ ਮੇਲਹੁ ਜਨ ਨਾਨਕ ਹਰਿ ਧਨੁ ਪਲੈ ਜੀਉ ॥੪॥੧॥ {ਪੰਨਾ 94}
SGGS ji is full of such messages wherein GurmatiNaamu is being revealed but surprisingly this is being viewed in different way .

SGGS ji is full of such messages wherein GurmatiNaamu is being revealed but surprisingly this is being viewed in different way

It is surprising Veer Ji! But, there is a tremendous influence of the crafty Pujaaree Group (Mahant, Bhai, Ragi, Parchaarak …) and Deraavaad Sant ((“ਬਾਨਾਰਸਿ ਕੇ ਠਗ” (“Thug of Baanaaras))!

In fact, according to the Gurbani, the real Bhagti in Sikhi is to learn the Gurmat – to understand the Gurmat, to know the Gurmat, to realize the Gurmat, to assimilate the Gurmat (Gurmukh Lifestyle). Because, as the Gurbani tells, without this Bhagti we will be drowned (in the ocean of Maya, thoughts, worldliness, desires …).
• ਗੁਰ ਕੀ ਮਤਿ ਤੂੰ ਲੇਹਿ ਇਆਨੇ ॥ ਭਗਤਿ ਬਿਨਾ ਬਹੁ ਡੂਬੇ ਸਿਆਨੇ ॥: You ignorant fool, take the Gurmat (Aatmic-Giaan of the Gurbani, Gur-Giaan, Shabad-Vichaar…); without Bhagti, even many clever have drowned. (sggs 288).
• ਗੁਰਮਤੀ ਨਾਮੁ ਧਨੁ ਖਟਿਆ ਭਗਤੀ ਭਰੇ ਭੰਡਾਰਾ ॥: Gurmatee Naamu dhanu khatiaa bhagtee bhare bhandaaraa (sggs 140).

But, again according to the Gurbani, “rare” ones obtain this “Gurmati Bhagti” (“ਗੁਰਮਤਿ ਭਗਤਿ”):
• ਗੁਰਮਤਿ ਨਹੀ ਲੀਨੀ ਦੁਰਮਤਿ ਪਤਿ ਖੋਈ ॥ ਗੁਰਮਤਿ ਭਗਤਿ ਪਾਵੈ ਜਨੁ ਕੋਈ ॥੧॥: Gurmati nahee leenee durmati pati khoee … (sggs 879).

Dear Prakash S Bagga Ji, that is an excellent point and illustrates exactly why one shouldn’t distort Gurbani !

The mind plays all sorts of tricks to justify this and that but as Gurbani tells us through cleverness no one has found the Lord.

Gurbani tells us through cleverness no one has found the Lord

Excellent point. The Gurbani repeatedly warns us against practicing cleverness. Because, cleverness gives rise to more Haumai and Bharam (doubts, delusion…) that takes us away from our Mool (Source, Jot…); makes us oppose the Hukam-Naam-Shabad; dims our Aatam-Giaan (Spiritual Wisdom), and so on.
• ਸਹਸ ਸਿਆਣਪਾ ਲਖ ਹੋਹਿ ਤ ਇਕ ਨ ਚਲੈ ਨਾਲਿ ॥: Hundreds of thousands of clever tricks, but not even one of them will go along with you in the end (sggs 6).
• ਬਹੁਤੁ ਸਿਆਣਪ ਹਉਮੈ ਮੇਰੀ ॥: Bahutu siaanap haumai meree (sggs 1251).
• ਬਹੁਤੁ ਸਿਆਣਪ ਜਮ ਕਾ ਭਉ ਬਿਆਪੈ ॥: Bahutu siaanap jamm kaa bhaou biaapai (sggs 265).

Thank you J ji!

Dear Kirpal Singh ji,
Considering ਨਾਉ as WahGuroo is an assumption as there is no Quote in Gurbanee to establish this.
I think ਨਾਉ and/or ਨਾਮੁ is ਸਬਦੁ and therefore one should try to get to know what is being refered as ਸਬਦੁ in Gurbanee.

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