Gurbani Defines Naam

According to Gurmat Giaan or Wisdom of the Sri Guru Granth Sahib (SGGS), Naam is embodied in the Gurbani (Gur Shabad), which can be achieved by understanding (Jap-ਜਪ: ਸਮਝੋ,ਜਾਂਣੋ) the Gurbani.

In short, only by understanding the Gurbani (Gur Shabad, Gur Upadesh, Giaan, Wisdom…) will one obtain Naam.

That said, the Entire Gurbani is Naam

Naam‘ is one of the terms often used willy-nilly and fully exploited by the crafty and illiterate Pujaaree-Vaad in Sikhi.

Not understanding the Gurbani’s definition of the Naam, many go to the good-for-nothing Deraavaad Sants (‘ਬਾਨਾਰਸਿ ਕੇ ਠਗ’) to get Naam, as they are the Thekedaar (contractor) of Naam, with exclusive rights to market it!!

Some self-proclaimed (ਅਖੌਤੀ) Sant or Guru 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! What a fraud in the name of Dharma.

The Gurbani rejects all this non-sense circus of the crafty and fraudulent mind!

SGGS defines the Naam

To remove our doubts, the Gurbani provides us very clear definition of the Naam.

In nutshell, Naam is the Shabad or Word that gives one the Giaan (Knowledge) of an object.

Hence, according to the Gurbani, Giaan Padarath is considered as Naam.

  • 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).
  • ਤਤੁ ਗਿਆਨੁ ਹਰਿ ਅੰਮ੍ਰਿਤ ਨਾਮ ॥: The Divine Wisdom is Amrit Naam (which bestows Spiritual Life). (sggs 1146).
  • 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).

This why where the the Gurbani talks about Naam Japanaa (ਨਾਮ ਜਪਣਾਂ), the Gurbani also yalks abot Giaan Japanaa (ਗਿਆਨ ਜਪਣਾਂ!

  • ਐਸਾ ਗਿਆਨੁ ਜਪਹੁ ਮਨ ਮੇਰੇ ॥ ਹੋਵਹੁ ਚਾਕਰ ਸਾਚੇ ਕੇਰੇ ॥੧॥ ਰਹਾਉ ॥: O my mind! Under stand such Spiritual Wisdom, (on account of which you) become the ‘Chaakar’ (Daas, attendant…) of Truth. ||1||Pause|| (sggs 728).
  • ਕਹੁ ਰੇ ਪੰਡੀਆ ਕਉਨ ਪਵੀਤਾ ॥ ਐਸਾ ਗਿਆਨੁ ਜਪਹੁ ਮੇਰੇ ਮੀਤਾ ॥੧॥ ਰਹਾਉ ॥: O Pandit! (When impurity is everywhere, then) who is (possibly) pure? (Therefore) O my friend! Understand (ਜਾਂਣ, ਸਮਝ) such Wisdom (Giaan or Knowledge)! ||1||Pause||(sggs 331).

From the foregoing verses, it is proved that to understand (Jap) Gurbani and acquire the Giaan (Wisdom or knowledge) in it is Naam Japanaa (ਨਾਮ ਜਪਣਾਂ) for Gursikhs (learners of the SGGS).

Since, according to the Gurbani, both the Divine Virtues (Gun-ਗੁਣ) and Giaan (Wisdom) are connected, they are used unchangeably. In the Gurbani, Rabb (Hari, Raam, Gopal, Gobind, etc.) is also called Guntaas or Gun Nidhaan (Treasure of Virtues), Truth (Sach), etc.

  • ਮਨ ਰੇ ਅਹਿਨਿਸਿ ਹਰਿ ਗੁਣ ਸਾਰਿ ॥: O mind! Day and night, enshrine Hari’s Divine Virtues (sggs 21).
  • ਗੁਣ ਵੀਚਾਰੇ ਗਿਆਨੀ ਸੋਇ ॥ ਗੁਣ ਮਹਿ ਗਿਆਨੁ ਪਰਾਪਤਿ ਹੋਇ ॥: (One who) reflects on the Divine Virtues is spiritually Wise. Spiritual Wisdom is realized through the Divine Virtues (sggs 931).
  • ਵਿਣੁ ਗੁਣ ਕੀਤੇ ਭਗਤਿ ਨ ਹੋਇ ॥: Without acquiring Virtues, Bhagti can not be performed (sggs 4).
  • ਨਾਨਕ ਗਾਵੀਐ ਗੁਣੀ ਨਿਧਾਨੁ ॥: O Nanak! Praise (Rabb) the treasure of those Virtues (i.e., live daily life by the Divine Virtues). (sggs 7).

Written with letters of an alphabet in the form of words, in essence, Naam is Divine Virtues, Brahm-Giaan (Spiritual Wisdom or Knowledge, Giaan Padaarath, Shabad, etc.), Hukam (System-Rule-Law of Nature, etc.), Amrit, Truth (Sach)…

The entire Gurbani is the Naam

In nutshell, the Divine Wisdom of the entire Gurbani (SGGS) acquaintances us with the Divine Naam, Naam-Amrit, Giaan-Dhann, (the Wealth of the Spiritual Knowledge…), etc.

  • 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 manifested (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 understand (ਬੁਝਣਾਂ, ਸਮਝਣਾਂ, ਜਾਂਣਨਾਂ) 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 Upadesh or Wisdom of the Shabad Guru = 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 Guru be realized? There is no shortcut! Shabad-Vichaar or churning the Gurbani is must (Reflections on the Gur-Shabad, 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) or churning the Gurbani and then lived in daily life (‘ਸਾਸ ਸਾਸ’):

  • 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 (Wisdom, Giaan, Upadesh or Way of the SGGS, Virtues…) 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 the meaningless Karamkaand or rituals — mechanical reading or reciting, dogmas, religious paraphernalia, fanaticism, Pakhand, etc, as propagated by the crafty Pujaaree-Vaad.

  • 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 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-Vaad which has been rejected in the Gurbani. It is a ‘Beechaar’ of the ‘Brahm’ or Rabb — ‘Beechaar’ of the Divine Virtues, Giaan (Wisdom)…

  • 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).

What’s Naam Mannan – ਨਾਮ ਮੰਨਣਾਂ?

Last but not least, what’s Naam Mannan – ਨਾਮ ਮੰਨਣਾਂ?

Naam = as reflected in the foregoing pages.
Mannna (ਮੰਨਣਾਂ) = to accept, to esteem, to consent, to comply, to accede, to admit, to consider, to acknowledge, to assent, to live it in daily life…

In nutshell, it’s to become a good human being (the Gurmukh Lifestyle, Divine Life…) — a person of Wisdom, Virtues, Truth, right Way of life, love, happiness, peace, harmony, justice, Sahaj (Natural state of being, Giaan -Avasthaa), pure intellect, Awareness, devoid of false ego-sense (Haumai), devoid of doubt, devoid of evil-mindedness, devoid of hunger for Maya, devoid of Bikaar (lust, anger, greed, etc.), devoid of prejudice, and so on. All these are explained throughout the SGGS. Just a few verses for example:

  • ਨਾਇ ਮੰਨਿਐ ਦੁਰਮਤਿ ਗਈ ਮਤਿ ਪਰਗਟੀ ਆਇਆ ॥ ਨਾਉ ਮੰਨਿਐ ਹਉਮੈ ਗਈ ਸਭਿ ਰੋਗ ਗਵਾਇਆ ॥ ਨਾਇ ਮੰਨਿਐ ਨਾਮੁ ਊਪਜੈ ਸਹਜੇ ਸੁਖੁ ਪਾਇਆ ॥ ਨਾਇ ਮੰਨਿਐ ਸਾਂਤਿ ਊਪਜੈ ਹਰਿ ਮੰਨਿ ਵਸਾਇਆ ॥ ਨਾਨਕ ਨਾਮੁ ਰਤੰਨੁ ਹੈ ਗੁਰਮੁਖਿ ਹਰਿ ਧਿਆਇਆ ॥੧੧॥ (sggs 1242).

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 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

  4. “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

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

    Beyond Carnations

  6. 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

  7. 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

  8. 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.

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