Gurbani Defines Naam

95 comments

1. Thank you V Ji for your reply. Welcome to the Gurbani Blog.

   why people on internet describe Naam =Chanting Waheguru waheguru

   Brain washed people believe whatever the crafty Pujaaree-Vaad tells them. They don’t read and try to understand the Gurbani. Hence, they have become blockheaded, Karamkaandee…

   But these truths of the Gurbani should be known only to those who read the SGGS themselves and thus have some understanding of the Gurbani. Otherwise, only Manmat (ਮਨਮਤ-mind’s will or dictates) are considered as Gurmat by everyone!

2. Thanks to whoever wrote this blog.I was wondering that why people on internet describe Naam =Chanting Waheguru waheguru …But thanks to you who understands the Gurbani well and Your Gurmat guides others on right path.I liked that you Also covered Pujari system Which is guiding others wrong Way.This is first time reading you hope your all other blogs are also too the point and amazing like this ❤Thanks

3. Thank you Bhai Sahib Dr.Kanvarjit Singh Sabharwal Ji for your thoughtful reply. Welcome to the Gurbani Blog Ji!

4. Thank you very much for the wonderful insight of Gurbani
   My humble vichar on Naam
   As I understood Japji Sahib according to Guru Nanak Dev Ji
   Naam is Har Gun i.e. Divine Virtues
   In fact He says God is collection of all divine virtues and to attain Him we have to constantly sing His Virtues. Har Gun gana
   In the 5 th pauri He says Nanak gaviyay guni nidhan
   In the 7th pauri again Nanak Nirguna gun kare gunwantiyan gun de
   Again Sab Gun tere main nahin koye Vin gun keete Bhagat na hoye
   Wadda Sahib uncha thanv Unche uper uncha Nanva
   Eh wad uncha hovay koi
   Tis unche ko janey soi
   Again Jis nu bakhshey sifat sahlah Nanak patshahi patshah
   Again Amul Gun amul vapar
   Amul vapariyay Amul
   bandhar
   I have also read.
   Jeevan tere Nai (Naam) man Anand hai
   Sacho sacha nao (Naam) gun gobind hai
   Salok Mahala 9
   Gun Gobind gayo nahin janam akaratha keen
   There are innumerable divine qualities . As we start imbibing these divine virtues we get closer to Him.According to SGGS there would come a stage when Harjan Har antar nahin Nanak sachi maan
   The two most important divine virtues
   Mithat neevin Nanaka gun wadiyanyan tat ( essence of all divine virtues)
   The process of gradually transforming oneself by acquisition of these divine virtues
   patiently (Dheeraj) and relentlessly toiling to do so(mushakat and ghalna) is the path shown by Satguru Nanak Ji
   (Dheeraj suniyar)
   (Jinee naam dhiyaya gaye mushakat ghaal
   Nanak te mukh ujjale
   Keti chhuti naal)
   My humble understanding
   With warm respectful regards

5. “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

6. I have Double Checked
   AaJooni OR AaJuni cames in the same sense as Ajooni

   Beyond Carnations

7. 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

8. Thanks a lot ji beautifully explained

9. Thanks a lot ji waheguru bless all.
   Nanak naam chardi kala tere bhane sarabat da bhalla

10. 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

11. 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.

12. 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.

13. 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).

14. 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).

15. 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.

16. 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.

17. 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.

18. 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.

19. 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.

20. 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॥

21. 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).

22. 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

23. 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

24. 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

25. 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.

26. very well said. It needed clarification and you provided that expertly.

27. Just to Clarify
    Gur is in Joni or it has the Bedehi
    Guru is Ajooni or without Bedehi

28. 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

29. Thank you Veer Gurjeet Singh Ji for taking the time to share Vichaar. We appreciate it very much.

30. 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?

31. Generally 4 + 1 is five
    But there will be some exceptions

    Also some Pathantar or printing mistakes

32. 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).

33. 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

34. But, space is also always available in nature.

35. 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

36. 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?

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

38. 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).

39. 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

40. 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

41. 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)

42. 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

43. Thank you veer Ji so much for taking the time to share Shabad-Vichaar, and improving this post.

44. 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)

45. 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

46. 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

47. 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.

48. 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.

49. 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

50. 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!

51. 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)

52. 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).

53. Please search the “Archives” (in the main Menu above) for blog posts titles containing words such as wisdom, Knowledge, Giaan. You will certainly find some relevant posts.
    Thank you Khush Ji for taking the time to respond to this post.
    Welcome to the Gurbani Blog!

54. Veerji, is there a blog written prior on what is a Brahm-Giaan and list of key take aways to follow?

55. 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

56. 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.

57. 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.

58. 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).

59. 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

60. Thank you Veer Ji for taking the time to respond, and for the quotation.

61. 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 ॥

62. just a suggestion, how appropriate it is to use “n” for ਗੁਰਬਾਨੀ / GurBaNnee/ਗੁਰਬਾਣੀ ?

63. Thank you for taking the time to respond, and kind words.
    Welcome to the Gurbani Blog!

64. 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.

65. Thank you Bhai Sahib Giani harvinder Singh Sohahawale Ji for taking the time to respond.
    Welcome to the Gurbani Blog!

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

    With regards

67. 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 ?

68. Knowing ਸਤਿਗੁਰੁ is the KEY of understanding Gurbaanee.

69. 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).

70. 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

71. Thank you Veer Harbans Lal Ji for taking the time to respond!

72. 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).

73. Thank you Jee for alerting the community about this danger. I too joined you in writing about this in by blog as:
    https://seekingwisdomblog.wordpress.com/2016/12/12/low-on-spiritual-tingle/

74. Thank you for clarifying the difference between panj and panch, one being a number and other being exalted.

75. 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???

76. Thank you Harpal Bal Ji for taking the time to respond to this post! Also, welcome to the Gurbani Blog Ji!

77. Well said!
    Thank you professor Sahib Ji for taking the time to respond to this post!

78. 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.

79. Waheguru Jiii

80. Thanks, Divya singh Ji!

81. 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.

82. 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).

83. 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

84. Thank you Veer Ji for taking the time to respond!

85. Thank you Veer Amarpreet Singh Ji for taking the time to respond!
    Also, thank you for your kind words, encouragement, and suggesting a topic!

86. Waheguruji ka Khalsa Waheguruji ki fateh

    Veerji first of.. your writings are superb!! You are blessed..
    I am reading since last few years now…

    I was wondering if u can write up on BAD Words to help our youth who wear Dumallas and do path and also say F** words in North America..I work with teens and this is something they do as a part of school environments.. or to retort to someone being a bully..
    I feel we should not.. pls advise

87. 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

88. Thank you Rupinder Ji for taking the time to respond!
    Also, thank you for kind words and encouragement.
    I find the Gurbani a True Guide Of Practical Spirituality which liberates the entire humanity from Slavery Of Outer Domination.
    It’s simple because the Truth is very simple!

    The Gurbani is meant to be understood. However, the Sikh clergy class is succeeding in their alliances with management to convert Gurdwara programs into Brahamanic practices just like they were prevalent before Guru Nanak. The Gurdwara programs are restricted to only singing and recitations without Shabad-Vichaar. If there is any Shabad-Vichaar, it is only by illiterate clergy class and not by Gurmukhs (followers of Truth, Wisdom of the Gurbani…). All of this is similar to what was prevalent before Guru Nanak. Guru ji introduced a major change in the religious practices by promoting Shabad-Vichaar to replace all rituals.

    Thanks again for taking the time to respond!

89. 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!!!

90. Thank you Veer Ji for taking the time to respond!

91. Thank you waheguru ji

92. 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).

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

94. 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.

95. Nanak ke ghar kewal Naam (M, 5).