The Guru has given this “Manntaanee” (advice, instruction, Updesh, Mantra, ਉਦਾਹਰਣ, etc.): Amrit Naam is the priceless Gem; for it bestows Spiritual Life (ਆਤਮਕ ਜੀਵਨ ਦੇਣ ਵਾਲਾ) that transcends death/Maya, etc.

  • ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਨਿਰਮੋਲਕੁ ਹੀਰਾ ਗੁਰਿ ਦੀਨੋ ਮੰਤਾਨੀ ॥ ਡਿਗੈ ਨ ਡੋਲੈ ਦ੍ਰਿੜੁ ਕਰਿ ਰਹਿਓ ਪੂਰਨ ਹੋਇ ਤ੍ਰਿਪਤਾਨੀ ॥੨॥: Amrit Naam is the priceless Gem. The Guru has given this advice. (Whosoever has taken this Gur-advice, his mind) becomes stabilized (within; does not waver or wander in Bikaar, Maya, etc.). (Such mind) becomes steady (strong, mature, etc.) and completely satisfied (contented, free of Maya’s hunger …). (sggs 671).

In the “Rahaaou” (ਰਹਾਉ) verse of the same Shabad, it is indicated that nothing else will do the trick (i.e., nor Karamkaand, nor rituals, nor counting beads-ਮਾਲਾ ਫੇਰਨੀ, nor Nit-Nems, nor Akhand Paaths, nor Langars, nor Kaar-Sevaa, nor pilgrimage (Tirath Yaatra), and so on.

  • ਜੀਅ ਕੀ ਏਕੈ ਹੀ ਪਹਿ ਮਾਨੀ ॥ ਅਵਰਿ ਜਤਨ ਕਰਿ ਰਹੇ ਬਹੁਤੇਰੇ ਤਿਨ ਤਿਲੁ ਨਹੀ ਕੀਮਤਿ ਜਾਨੀ ॥ ਰਹਾਉ ॥: Jeea kee ekai hee pahi maanee. Avari jatan kari rahe bahutere tin tilu nahee keemati jaanee ||Rahaaou|| (sggs 671).

Not only that, this “Rahaaou” verse also makes it clear that only Parmeshar accepts the prayer (Ardaas) of the Jeeva (individual beings). It means no other entity can accept the Jeeva’s supplications – not any embodied being. Here is the Gurbani’s double confirmation:

  • ਮਾਨੁਖ ਕੀ ਟੇਕ ਬ੍ਰਿਥੀ ਸਭ ਜਾਨੁ ॥ ਦੇਵਨ ਕਉ ਏਕੈ ਭਗਵਾਨੁ ॥: Maanukh kee tek brithee sabh jaanu… (sggs 281).
  • ਕਿਸੁ ਹਉ ਪੂਜਉ ਦੂਜਾ ਨਦਰਿ ਨ ਆਈ ॥੩॥: Kis haou poojaou … (sggs 525).

Now – according to the Gurbani – what is Naam? First, consider the following verses.

  • 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 ॥: Aisaa giaanu padaarath naamu. Gurmukhi paavasi rasi rasi maanu ||1||Rahaaou|| (sggs 831).
  • ਅੰਮ੍ਰਿਤੁ ਨਾਮੁ ਨਿਰੰਜਨ ਪਾਇਆ ਗਿਆਨ ਕਾਇਆ ਰਸ ਭੋਗੰ ॥੧॥ ਰਹਾਉ ॥: Amrit naamu niranjan paaiaa giaan kaaiaa ras bhogam ||1||Rahaaou|| (sggs 360).
  • ਗਿਆਨਿ ਰਤਨਿ ਘਟਿ ਚਾਨਣੁ ਹੋਆ ਨਾਨਕ ਨਾਮ ਪਿਆਰੋ ॥: Giaani ratani ghati chaananu hoaa… (sggs 584).
  • ਗੁਰਮੁਖਿ ਗਿਆਨੁ ਨਾਮਿ ਮੁਕਤਿ ਹੋਈ ॥: Gurmukhi giaanu naami mukati hoee (sggs 117).

Thus, in essence, Naam is essentially the Spiritual Wisdom or the Divine Knowledge of the Gurbani (Aatam-Giaan, Hukam, Shabad, Spiritual Understanding, ਆਤਮਕ ਜੀਵਨ ਦੀ ਡੂੰਘੀ ਸੂਝ-ਬੂਝ…). In other words, Naam Padaarath and Giaan Padaarath are essentially one and the same. All of this is realized within through the “Gur Parasaadi” (i.e., Gur-Grace: Grace of the Gur-Giaan…).

  • ਨਾਨਕ ਸਬਦੁ ਪਛਾਣੀਐ ਨਾਮੁ ਵਸੈ ਮਨਿ ਆਇ ॥੧॥: Nanak sabadu pachhaaneeai naamu vasai mani aai (sggs 646).
  • ਇਹ ਬਾਣੀ ਜੋ ਜੀਅਹੁ ਜਾਣੈ ਤਿਸੁ ਅੰਤਰਿ ਰਵੈ ਹਰਿ ਨਾਮਾ ॥੧॥ ਰਹਾਉ ॥: Ih baanee… (sggs 797).
  • ਗੁਰ ਕੈ ਸਬਦਿ ਹੁਕਮੁ ਪਛਾਣੁ ॥੮॥: Gur kai sabadi hukam pachhaanu (sggs 223).

Next question: Where is this Naam located? Again, according to the Gurbani, Naam is located within (“ਦੇਹੀ ਮਹਿ ਇਸ ਕਾ ਬਿਸ੍ਰਾਮੁ”). In other words, we don’t need any person to blow it into our ears! That’s all fraud!

  • ਨਉ ਨਿਧਿ ਅੰਮ੍ਰਿਤੁ ਪ੍ਰਭ ਕਾ ਨਾਮੁ ॥ ਦੇਹੀ ਮਹਿ ਇਸ ਕਾ ਬਿਸ੍ਰਾਮੁ ॥: Naou nidh… (sggs 293).
  • ਇਹੁ ਮਨੁ ਦੇਹੀ ਸੋਧਿ ਤੂੰ ਗੁਰ ਸਬਦਿ ਵੀਚਾਰਿ ॥ ਨਾਨਕ ਇਸੁ ਦੇਹੀ ਵਿਚਿ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਪਾਈਐ ਗੁਰ ਕੈ ਹੇਤਿ ਅਪਾਰਿ ॥੮॥੧੦॥੩੨॥: Ihu manu dehee sodhi toon gur sabadi veechaari… (sggs 427).

Next question: Where is the Giaan or Divine Knowledge located? Again, according to the Gurbani, as Naam is within, so is the Giaan.

  • ਅੰਤਰਿ ਤੀਰਥੁ ਗਿਆਨੁ ਹੈ ਸਤਿਗੁਰਿ ਦੀਆ ਬੁਝਾਇ ॥: Deep within is the sacred shrine (Teerath) of Giaan (Spiritual Wisdom…), which the Satigur has revealed (sggs 587).

Next question: How does one awaken (realized…) it? Again, according to the Gurbani, it is attained through the constant Shabad-Vichaar.

  • ਅੰਤਰਿ ਖੂਹਟਾ ਅੰਮ੍ਰਿਤਿ ਭਰਿਆ ਸਬਦੇ ਕਾਢਿ ਪੀਐ ਪਨਿਹਾਰੀ ॥:Deep Within this body is the well overflowing with the Amrit; the Water-carrier (one engaged in Naam-Jap or understanding the Gur-Shabad) draws and drinks it through the Shabad (sggs 570).
  • ਇਸੁ ਕਾਇਆ ਅੰਦਰਿ ਨਾਮੁ ਨਉ ਨਿਧਿ ਪਾਈਐ ਗੁਰ ਕੈ ਸਬਦਿ ਵੀਚਾਰਾ ॥੪॥: isu kaaiaa andari naamu naou nidhi paaeeai gur kai sabadi veechaaraa (sggs 754).

Now, what is Shabad-Vichaar? It is essentially constant churning of the Gurbani. By churning the cream or curd, butter is obtained. Similarly, by churning the Gurbani (through the Shabad-Vichaar...) the butter of Naam is obtained. The Gurbani confirms this as follows:

  • ਗੁਰਮਤੀ ਦਧਿ ਮਥੀਐ ਅੰਮ੍ਰਿਤੁ ਪਾਈਐ ਨਾਮੁ ਨਿਧਾਨਾ ॥: Following the Guru’s Teachings, churn the cream (Gurbani, Gur-Shabad…), and obtain the Treasure of the Amrit Naam (sggs 1009).
  • 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).
  • ਸਰੀਰਿ ਸਰੋਵਰਿ ਗੁਣ ਪਰਗਟਿ ਕੀਏ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਮਥਿ ਤਤੁ ਕਢੀਏ ॥੪॥੫॥੫੭॥: The body-Srovar (body-pool) yields Virtues. O Nanak! By becoming the Gurmukh, who churns this (body-pool through Shabad-Vichaar), discovers Knowledge (ਤੱਤ ਗਿਆਨ…). ||4||5||57|| (sggs 367).

13 replies on “Gur-Advice”

I made the below comment on another forum for a similar discussion-

*****(((((”I like to think of NAAM as the highest level of consciousness of which this consciousness is manifest in all of us and creation. Our consciousness is like a power, force or jyot from the original Noor conscious.
AND then, I like to think of SHABAD as the Vibration of this naam, that again, is within all of us and in all of creation.

SHABAD is actually too huge an entity to try and define/describe/confine in a box or attach some label. I think that it’s meaning and essence can change for all of us as we progress.

”Naam jinkey mann vasia, vajey shabad ganarey.” – When you connect to or acknowledge the naam in the mind, then in this same mind you can feel/hear the vibration of the shabad.))))*******
In terms of naam simran, amrit and shabad are both about perceptions !
Amrit is the taste perception of naam that overides any other worldly taste encounters. Likewise, shabad is the sound/dhuni/vibration in the inner ears.

Thank you Bhai Sahib Jio for sharing your Vichaar.
• ਗੁਰ ਗਿਆਨੁ ਪਦਾਰਥੁ ਨਾਮੁ ਹੈ ਹਰਿ ਨਾਮੋ ਦੇਇ ਦ੍ਰਿੜਾਇ ॥ (sggs 759).
• ਐਸਾ ਗਿਆਨੁ ਪਦਾਰਥੁ ਨਾਮੁ ॥ ਗੁਰਮੁਖਿ ਪਾਵਸਿ ਰਸਿ ਰਸਿ ਮਾਨੁ ॥੧॥ ਰਹਾਉ ॥ (sggs 831).

One should consider a Quote from RAAG JAITSARI M4 as
This clearly proves that the so far SECRET NAAMu is truely known by 4th NANAK.
It is not that 4th NANAK did not give this known NAAMu in GuRbaanee.Therefore for knowing NAAMu (hither to Secret) one should carefully read the whole of Baanee thru 4th NANAK GuROO RAAM DAAS Ji ,one may be graced to know NAAMu I feel so.

I refer to the coment and there comes a
Is it so that any of our GuROO did not explain or define NAAM whereas as the whole GURBAANEE is full of NAAMu only.

By saying so
Only those who taste it know its sweet taste, like the mute, who eats the candy, and only smiles
This atatement gives the understanding about the taste of SWEET ,it does not mean that what is SWEET can not be known.
As I understand the sincere analysis of the word GuROO itself should be explaining or defining NAAMu. The problem is that we expect this explanation or definition from some
so called MAHAPURUSH instead we must know this from THE WORD GuROO itself.

No one can Explain or define Nam…
Once Sant Atter Singh Ji was called upon to the Stage to tell about Nam. Sant Atter Singh Ji has come to the stage/mike. He stood calmly for few minutes.After few minutes Sangat asks eagerly/impatiently from Sanji, then Santji replied very politely that he cannot Explain or define the meaning of Nam because Nam is a thing which can only be feel by one’s soul & may not be Explained or cannot be written or spoken in words
ਜਿਨ ਚਾਖਿਆ ਸੇਈ ਸਾਦੁ ਜਾਣਨਿ ਜਿਉ ਗੁੰਗੇ ਮਿਠਿਆਈ ॥
Only those who taste it know its sweet taste, like the mute, who eats the candy, and only smiles.

Thank you Bhai Sahib Jio!
In fact the entire Gurbani is Naam only!!
A person may not know or may not explain it, but the Gurbani certainly knows what the Naam is!!!!!! Just ask the Gurbani and it will explain as it is !!!!!!!
ਖੋਜ ਬੂਝਿ ਜਉ ਕਰੈ ਬੀਚਾਰਾ ॥ ਤਉ ਭਵਜਲ ਤਰਤ ਨ ਲਾਵੈ ਬਾਰਾ ॥੪੦॥ (sggs 342).
ਕਾਇਆ ਨਗਰੀ ਸਬਦੇ ਖੋਜੇ ਨਾਮੁ ਨਵੰ ਨਿਧਿ ਪਾਈ ॥੨੨॥ (sggs 910).

In regard to “ਗੁੰਗੇ ਮਿਠਿਆਈ”:
The Gurbani says:
ਕਾਂਇ ਰੇ ਬਕਬਾਦੁ ਲਾਇਓ ॥ ਜਿਨਿ ਹਰਿ ਪਾਇਓ ਤਿਨਹਿ ਛਪਾਇਓ ॥੧॥ ਰਹਾਉ ॥: Kaani re bakabaadu laaio. Jini hari paaio tinahi shapaaio ||1|| Rahaaou ||: Why do you speak nonsense (ਕਿਉ ਬਕਬਾਦ ਕਰਦੇ ਹੋ)? (That) Who has Realized Hari (Mool-Source, Jot…), he hides it. ||1||Pause|| ||2||1|| (sggs 718).

Bhagat Kabeer Sahib says – although I tell people what I have seen (or personally Realized), but no one can be satisfied with my words (or no one would believe)!
ਕਬੀਰ ਦੇਖਿ ਕੈ ਕਿਹ ਕਹਉ ਕਹੇ ਨ ਕੋ ਪਤੀਆਇ ॥ ਹਰਿ ਜੈਸਾ ਤੈਸਾ ਉਹੀ ਰਹਉ ਹਰਖਿ ਗੁਨ ਗਾਇ ॥੧੨੨॥: Kabeer dekhi kai kih kahaou kahe n ko patiaai… (sggs 1371).
ਕਬੀਰਾ ਏਕੁ ਅਚੰਭਉ ਦੇਖਿਓ ਹੀਰਾ ਹਾਟ ਬਿਕਾਇ ॥ ਬਨਜਨਹਾਰੇ ਬਾਹਰਾ ਕਉਡੀ ਬਦਲੈ ਜਾਇ ॥੧੫੪॥: (sggs 1372).
ਕਬੀਰ ਰਾਮ ਰਤਨੁ ਮੁਖੁ ਕੋਥਰੀ ਪਾਰਖ ਆਗੈ ਖੋਲਿ ॥: Kabeer raam ratanu mukhu kotharee paarakh aagai kholi (sggs 1376).

We know the Bhagat cannot hide because they have already written so many Granths in different parts of the world. For example, they have already spoken through the Gurbani (1,430 pages!), thus helping the whole world! What is it that the Gurbani is trying to convey here by the analogy of mute’s candy (“ਗੂੰਗੇ ਮਿਠਿਆਈ”)?

As we can see, it is a very important topic. Therefore, we will have a separate post dedicated to just this topic alone in a near future.

Respected T. Singh ji,
thank you for important discussion in your recent blog. There is important concept of amrit in your essay, have you written earlier about concept of amrit in gurubaani? Like to have the link.

An excellent write-up to bring out the importance and uniqueness of Naam in Sikhi

Sikhi does revolve around Naam. Gobind millan is through Naam only:-

ਨਾਮ ਸੰਗਿ ਜਿਸ ਕਾ ਮਨੁ ਮਾਨਿਆ ॥ (raag Gauri M. 5, GGS. 281-11).
Naam Sang Jis Kaa Man Maaniaa ||
One whose mind accepts the Company of the Naam,

ਨਾਨਕ ਤਿਨਹਿ ਨਿਰੰਜਨੁ ਜਾਨਿਆ ॥੩॥
Naanak Thinehi Niranjan Jaaniaa ||3||
The Name of the Lord, O Nanak, knows the Immaculate Lord. ||3||

In Gurbaanee the emphasis is all on NAAMu (HARiNAAMu and /or RAAM NNAMu) yet to be
understood as per advice from GuROO(SABADu) SGGS ji.

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