Rain of Naam

Gurbani is not a doctrine or code, but a Guide or pointers to the spiritual journey in life. Only those who walk on this path understand it, the rest are confused in Karankaand or ritual reading, memorizing or listening.

  • ਨਾਨਕ ਗਇਆ ਜਾਪੈ ਜਾਇ ॥੩੪॥: Says Nanak — (I) have walked on the Spiritual Path and have Realized / Understood; now you walk on this Spiritual Path and Realize / Understand yourself (i.e. it is only upon walking the Path and Realizing one discovers if one succeeded or failed). ॥34॥ (sggs 7).

Mockery of the word ‘Naam’

Naam is one of the terms often used willy-nilly in Sikhi by the self- serving Pujaaree clique (clergy) — the self-serving and freeloading Deraa-Vaad Baabaas (ਵੇਹਲੜ), and their trained Granthis, Parcharaks, Ragis, Dhadees etc.

Although the debunked Pujaaree incessantly repeats it but do not explain from the point of view of the Gurmat (Giyan-Wisdom of the Sri Guru Granth Sahib, SGGS). Further, to distort it, they use vedic and puranic slants in interpretations and translations of the Gurbani.

Many go to the good-for-nothing Deraa-Vaad baabaa or the so called  sants (‘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 it with anybody!

Some will spit it in your mouth!

Nowadays, some are heard selling Naam via email, internet etc.!

This is all Pakhand and fraud according the Gurmat Wisdom of the SGGS.

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

Who do fall victims to this spiritual Pakhand and fraud? People who fall victims to this fleecing are those who are greedy, full of fear, brainwashed by the Pujaaree, doubt-ridden, superstitious, lack Gurbani’s proper understanding (ਸੂਝ-ਬੂਝ) etc.

It’s all Within

As asserted throughout the Gurbani, ‘everything (‘ਸਭ ਕਿਛੁ’) is within. Having said that, according to the Gurbani Naam is also located within, not outside!

  • ਸਭ ਕਿਛੁ ਘਰ ਮਹਿ ਬਾਹਰਿ ਨਾਹੀ ॥ ਬਾਹਰਿ ਟੋਲੈ ਸੋ ਭਰਮਿ ਭੁਲਾਹੀ ॥ : (The Divine Virtues, Wisdom, Spiritual tranquility, Naam, Shabad, Amrit, Prabh, ਆਤਮਕ ਸੁਖ…) all that is within the Heart-Home; not outside. Who searches outside is deluded by doubts (sggs 102).
  • ਘਰ ਹੀ ਮਹਿ ਅੰਮ੍ਰਿਤੁ ਭਰਪੂਰੁ ਹੈ ਮਨਮੁਖਾ ਸਾਦੁ ਨ ਪਾਇਆ ॥ ਜਿਉ ਕਸਤੂਰੀ ਮਿਰਗੁ ਨ ਜਾਣੈ ਭ੍ਰਮਦਾ ਭਰਮਿ ਭੁਲਾਇਆ ॥ : The Amrit of Naam is overflowing within every human being, but the Manmukh (Unenlightened being) does not realize it. Just as a deer does not recognize its own musk-scent (which is located within its own body), and wanders around deluded to find it outside. (sggs 644).

This , ‘everything’ (‘ਸਭ ਕਿਛੁ’) also include Naam, 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-Giyan…) ||8||10||32|| (sggs 427).
  • ਅੰਤਰਿ ਤੀਰਥੁ ਗਿਆਨੁ ਹੈ ਸਤਿਗੁਰਿ ਦੀਆ ਬੁਝਾਇ ॥ : Deep within is the sacred shrine (Teerath) of Giyan (Spiritual Wisdom…), which the Satigur has revealed. (sggs 587).
  • ਕਾਯਉ ਦੇਵਾ ਕਾਇਅਉ ਦੇਵਲ ਕਾਇਅਉ ਜੰਗਮ ਜਾਤੀ ॥ ਕਾਇਅਉ ਧੂਪ ਦੀਪ ਨਈਬੇਦਾ ਕਾਇਅਉ ਪੂਜਉ ਪਾਤੀ ॥੧॥ ਕਾਇਆ ਬਹੁ ਖੰਡ ਖੋਜਤੇ ਨਵ ਨਿਧਿ ਪਾਈ ॥ ਨਾ ਕਛੁ ਆਇਬੋ ਨਾ ਕਛੁ ਜਾਇਬੋ ਰਾਮ ਕੀ ਦੁਹਾਈ ॥੧॥ ਰਹਾਉ ॥ ਜੋ ਬ੍ਰਹਮੰਡੇ ਸੋਈ ਪਿੰਡੇ ਜੋ ਖੋਜੈ ਸੋ ਪਾਵੈ ॥ ਪੀਪਾ ਪ੍ਰਣਵੈ ਪਰਮ ਤਤੁ ਹੈ ਸਤਿਗੁਰੁ ਹੋਇ ਲਖਾਵੈ ॥੨॥੩॥ : The body is the temple and God dwells in it; the body is the place of pilgrimage, of which I am a pilgrim (searching for God Within my body). Searching God within the body is like burning incense, lighting of lamps and offering delicious food on leaf plates in Poojaa. ||1|| When I searched my body within, I found the new Treasure (of Naam) which I was searching outside. (Since I have realized within my ownself) the Glory of Raam (now I can say that) nothing comes, and nothing goes (i.e. I don’t go through repeated scuffing in my daily life). ||1||Pause|| (Hukam: Universal System-Rule-Law of Nature-ਕੁਦਰਤੀ ਨਿਯਮ) which is applicable to the entire Universe, the same (Hukam) is applicable to human beings as well. A person who tries searching Within and understands this point, he can understand God residing within. Peepaa prays – If Satguru is met (Wisdom of Truth: ਸੱਚਾ ਗਿਆਨ), then the Greatest Reality (Real Source, Creator, ਅਸਲੀਅਤ, ਤੱਤ, ਸੱਚ) is revealed (Within). ||2||3|| (sggs 695).

If Naam is within, then the commonsense would dictate that the Amrit of Naam or Shabad is also raining within us!

  • ਗੁਰ ਸਬਦੀ ਮਨਿ ਨਾਮਿ ਨਿਵਾਸੁ ॥ : Through the Gur-Shabad, the Naam abides within the mind (sggs 158).
  • ਇਹੁ ਮਨੁ ਦੇਹੀ ਸੋਧਿ ਤੂੰ ਗੁਰ ਸਬਦਿ ਵੀਚਾਰਿ ॥ : Search this mind and body, by the Gur-Shabad-Vichaar (by reflecting on the Gur-Shabad…). (sggs 427).
  • ਅੰਤਰਿ ਸਬਦੁ ਨਿਧਾਨੁ ਹੈ ਮਿਲਿ ਆਪੁ ਗਵਾਈਐ ॥੭॥: Within is the Treasure of the Shabad; (but) it is obtained by eradicating self-conceit (ਪਰੰਤੂ ਆਪਾ-ਭਾਵ ਤਿਆਗ ਕੇ ਮਿਲਦਾ ਹੈ) ||7|| (sggs 228).

Unhada Naad/Dhuni of Amrit Naam/Shabad is incessantly rains within. The Conscience (Surat) or the mind has to drink this Amrit by living a life in harmony with the Cosmic Hukam and the divine Virtues/Giyan-Wisdom.

  • ਹੁਕਮੀ ਵਰਸਣ ਲਾਗੇ ਮੇਹਾ ॥ ਸਾਜਨ ਸੰਤ ਮਿਲਿ ਨਾਮੁ ਜਪੇਹਾ ॥ : By living in harmony with the divine Hukam, the rain of thedivine Naam begins to fall. By joining the Guru, the divine Friend, Naam is realized. (sggs 104).
  • ਅੰਮ੍ਰਿਤੁ ਵਰਖੈ ਅਨਹਦ ਬਾਣੀ ॥ : (when the divine Giyan-Wisdom gets absorbed in the mind) then I feel as if the rain of Amrit is falling within, and the incessant divine music is ringing within. (sggs 105).
  • ਸਤਿਗੁਰੂ ਸੇਵੇ ਸੋ ਫਲੁ ਪਾਏ ॥ ਹਿਰਦੈ ਨਾਮੁ ਵਿਚਹੁ ਆਪੁ ਗਵਾਏ ॥ ਅਨਹਦ ਬਾਣੀ ਸਬਦੁ ਵਜਾਏ ॥੭॥ : One who serve the Satguru (through Shabad Vichaar obtains this reward: divine Naam comes to abide in his mind and gets rid of false ego-sense (Haumai); and the Unstruck melody of Shabad vibrates within him.  ||7|| (sggs 231).
  • ਨਾਨਕ ਸਬਦੁ ਪਛਾਣੀਐ ਨਾਮੁ ਵਸੈ ਮਨਿ ਆਇ ॥੧॥ : O Nanak! Recognizing the Shabad the Naam comes to abide in the mind (sggs 646).
  • ਰਾਮ ਨਾਮੁ ਆਤਮ ਮਹਿ ਸੋਧੈ ॥ : (A true devotee) searches for the Raam Naam within his own soul. (sggs 274).

That said, this is why the Gurbani teaches us that those who seek sublime thing like Amrit Naam/Shabad outside are deluded and slave of the outer domination.

  • 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).

Gurbani on realizing Amrit-Naam within

The Gurbani explains to us in very simple terms as to how we all may realize the Naam within Here and Now, because the Gurbani is NOT for AFTERLIFE. The simple, practical and logical formula given by the Gurbani is as follows.

First off, the Gurbani asks us to bring about a ‘storm of Wisdom‘ within by churning the Gurbani through the Shabad-Vichaar. This practice will remove our doubts (Bharam), the love or hunger of Maya, duality, attachments, desires for sense-gratification, wicked intellect, and so on. This all is clearly explained in the following verses:

  • ਦੇਖੌ ਭਾਈ ਗ੍ਹਾਨ 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॥ : O brother, the storm of Spiritual Wisdom or Enlightenment has struck my mind. (This storm of Wisdom) has blown away my mind’s Bharam (doubts, confusion, superstition etc.) and bonds of Maya like the thatched walls of my hut. ||1||pause|| The pillar of my double-mindedness and the beam of my emotional bonds of the hut has come crashing down. The thatched roof of worldly desires (supported on the beam of attachment) has fallen to the ground and the pitcher of evil intellect has broken. ||1|| (sggs 331).
  • ਜਹਾ ਤ੍ਰਿਖਾ ਮਨ ਤੁਝੁ ਆਕਰਖੈ ॥ ਤਹ ਨਾਨਕ ਹਰਿ ਹਰਿ ਅੰਮ੍ਰਿਤੁ ਬਰਖੈ ॥੪॥ : O mind! Where thirst (of Maya) sucks out your (breath), there O Nanak, the rain of Amrit-Naam (extinguishes the heat of Maya). (sggs 264).

After the ‘storm of Wisdom’ has taken place within, or after the  Gurmat is properly understood and Internalized, then the magic happens!

That is, the TORRENTIAL RAIN of Naam (ਨਾਮ ਦੀ ਬਰਖਾ-ਬਰਸਾਤ) begins to fall within! One can feel it (in the form of Wisdom, Virtues, peace, Joy, Anand, Happiness…) as one can feel coolness in the air after a rainstorm. People who interact with this person can also notice a positive change

This all is clearly explained in following verses of the Guru Shabad:

  • ਆਂਧੀ ਪਾਛੇ ਜੋ ਜਲੁ ਬਰਖੈ ਤਿਹਿ ਤੇਰਾ ਜਨੁ ਭੀਨਾਂ ॥ ਕਹਿ ਕਬੀਰ ਮਨਿ ਭਇਆ ਪ੍ਰਗਾਸਾ ਉਦੈ ਭਾਨੁ ਜਬ ਚੀਨਾ ॥੨॥੪੩॥ : The Enlightenment that followed the storm overwhelms me. Says Kabeer! Spiritual Enlightenment has come from Shabad Guru. ||2||43|| (sggs 332).
  • ਬਰਸੈ ਮੇਘੁ ਸਖੀ ਘਰਿ ਪਾਹੁਨ ਆਏ ॥ : O Mate! The cloud rains (within). The Guest (Truth, Wisdom, Virtues…) has walked into my (Heart-) Home. (sggs 1266).
  • ਸਾਚ ਨਾਮ ਕੀ ਅੰਮ੍ਰਿਤ ਵਰਖਾ ॥੩॥ : (In the state of Sahaj Avastha: Natural state of being, state of Wisdom, ਆਤਮਕ ਅਡੋਲਤਾ…) rains the true Amrit-Naam. (sggs

The word ‘ਜਲੁ-Jal’ literally meaning water. However, in the foregoing verse symbolizes Naam-Amrit. Here are a few verses from the Gurbani where Naam-Amrit is said to be ‘ਜਲੁ-Jal’:

  • 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 Amrit Naam, his fire (of Maya, desires…) has been put out by the (Message embedded) in the Gur-Shabad. ||4|| (sggs 834).
  • ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਜਲੁ ਸੰਚਿਆ ਗੁਰ ਭਏ ਸਹਾਈ ॥੨॥ : The Gur (-Giyan or Wisdom) became the helper, (the Gur) has sprinkled the Water of the Amrit-Naam,  (sggs 814).
  • ਝਿਮਿ ਝਿਮਿ ਵਰਸੈ ਅੰਮ੍ਰਿਤ ਧਾਰਾ ॥ ਮਨੁ ਪੀਵੈ ਸੁਨਿ ਸਬਦੁ ਬੀਚਾਰਾ ॥ : (Those who have found or realized their Mool within) the uniform stream of Amrit rains (within them). The mind drinks it in hearing and reflecting on the Shabad (i.e. Shabad Vichaar is the stream of Amrit). (sggs 102).
  • ਸਾਵਣੁ ਆਇਆ ਝਿਮਝਿਮਾ ਹਰਿ ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਇ ॥ : By becoming the Gurmukh, one who remembers Hari Naam, (for him, as it were) comes the month of Saawan (raining month – ਇਕ-ਰਸ ਵਰ੍ਹਨ ਵਾਲਾ ਸਾਵਣ). (sggs 1250).
  • ਅੰਮ੍ਰਿਤੁ ਹਰਿ ਕਾ ਨਾਮੁ ਹੈ ਵਰਸੈ ਕਿਰਪਾ ਧਾਰਿ ॥ : Amrit Hari kaa Naam hai… (sggs 1281).

The Gurbani further simplifies the process of Realizing Naam within — it is a question of BECOMING THE GURBANI

  • ਅੰਤਰਿ ਨਾਮੁ ਨਿਧਾਨੁ ਗੁਰਮੁਖਿ ਪਾਈਐ ॥ : The Naam-treasure is present within every human being, but it is obtained by becoming the Gurmukh. (sggs 369).
  • 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-Giyan of the) Gur-Shabad (sggs 174).

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

  • ਗੁਰ ਗਿਆਨੁ ਪਦਾਰਥੁ ਨਾਮੁ ਹੈ ਹਰਿ ਨਾਮੋ ਦੇਇ ਦ੍ਰਿੜਾਇ ॥ : The Gur-Giyan (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 Giyan (Divine Wisdom…). ||1||Pause|| (sggs 1159).

Furthermore, to become immersed in the Naam-Amrit, we are urged to realize the Gur-Shabad. Simply put, the spiritual Message of the Guru Shabad must sink in Surt (ਸੁਰਤ, Conscience).

  • ਸਤਿਗੁਰੁ ਭੇਟੈ ਤਾ ਸਹਸਾ ਤੂਟੈ ਧਾਵਤੁ ਵਰਜਿ ਰਹਾਈਐ ॥ ਨਿਝਰੁ ਝਰੈ ਸਹਜ ਧੁਨਿ ਲਾਗੈ ਘਰ ਹੀ ਪਰਚਾ ਪਾਈਐ ॥ : After Internalizing the Enlightening Eternal Wisdom of the Guru’s Shabad, doubt is dispelled and a person becomes able to restrain the wandering mind. This way, Amrit and Sahaj (natural state of being, Giyan-Avasthaa, state of eternal Wisdom…) Awakens Within, and now I have become acquainted with God’s Presence Within. (sggs 730).
  • ਨਿਝਰ ਧਾਰ ਚੁਐ ਅਤਿ ਨਿਰਮਲ ਇਹ ਰਸ ਮਨੂਆ ਰਾਤੋ ਰੇ ॥ ਕਹਿ ਕਬੀਰ ਸਗਲੇ ਮਦ ਛੂਛੇ ਇਹੈ ਮਹਾ ਰਸੁ ਸਾਚੋ ਰੇ ॥ : The pure stream (of the Naam) constantly flows within me, and my mind is intoxicated with this sublime elixir. Says Kabeer, all other intoxicants are hollow (empty…) and trivial; only this sublime elixir of Naam is everlasting. || 4||1|| (sggs 969).

In a nutshell, ‘Brahm-Giyan’ of the entire Gurbani points us to 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-Giyan 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-Giyan 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 is revealed to the world, it is only through Bani can we realize the divine Naam (i.e. divine Giyan-Wisdom of the Bani) — only through teachings of Bani can we learn to live wisely. ||3|| (1066).
  • ਜਨੁ ਨਾਨਕੁ ਬੋਲੇ ਗੁਣ ਬਾਣੀ ਗੁਰਬਾਣੀ ਹਰਿ ਨਾਮਿ ਸਮਾਇਆ ॥੪॥੫॥: ‘Janu’ Nanak utters this Bani of the Divine Virtues; one gets absorbed in the Divine Naam through the Gurbani (i.e. living by the Divine Wisdom / 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 theself-serving Pujaaree seldom explains this term ‘Naam‘ in its true perspective as seen by the Gurmat Wisdom of the SGGS!

The Gurbani is ‘Brahm Beechaar’ (‘ਬ੍ਰਹਮ ਬੀਚਾਰ’). In Brahm-Vichaar, there is no place for rituals or Karamkaand, religious paraphernalia dogmas, religious robes, hypocrisy or Pakhand etc.!

Those who think otherwise apparently take the Guru Shabad to be just a song or ‘ਗੀਤੁ-Geet‘ and don’t understand the gist of the Gurbani, or don’t want to understand it, or just blindly follow the Karamkaand and superstitions propagated by the Pujaaree 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).
  • ਕਲਿਜੁਗ ਮਹਿ ਇਕ ਨਾਮਿ ਉਧਾਰੁ ॥ ਨਾਨਕੁ ਬੋਲੈ ਬ੍ਰਹਮ ਬੀਚਾਰੁ ॥੨॥੧੧॥ : The Divine Naam (Giyan-Wisdom, Virtues…) of the One Creator are the Basis for Spirituality for a Worldly Mindset; Nanak thus Utters the Discourse of the Creator (Brahm Beechaar). (sggs 1138).
  • ਪੰਡਿਤ ਮੁਲਾਂ ਜੋ ਲਿਖਿ ਦੀਆ ॥ ਛਾਡਿ ਚਲੇ ਹਮ ਕਛੂ ਨ ਲੀਆ ॥੩॥ : ALL that the Pandit and Mullah Clergy have prescribed or presented to us, I have DISCARDED (while walking on the Path of (Spirituality). I DISCARD IT ALL and have ACCEPTED NOTHING at all. ||3|| (sggs 1159).

Some related Posts:


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

    ਪ੍ਰੇਮ ਪਦਾਰਥੁ ਪਾਈਐ ਭਾਈ ਸਚੁ ਨਾਮੁ ਆਧਾਰੁ ॥੬॥ (sggs 638).
    ਗੁਰ ਗਿਆਨੁ ਪਦਾਰਥੁ ਨਾਮੁ ਹੈ ਹਰਿ ਨਾਮੋ ਦੇਇ ਦ੍ਰਿੜਾਇ ॥ (sggs 759).
    ਮੁਕਤਿ ਪਦਾਰਥੁ ਨਾਮੁ ਧਿਆਈਐ ॥੧॥ ਰਹਾਉ ॥ (sggs 201).
    ਨਾਮੁ ਪਦਾਰਥੁ ਮਨਿ ਵਸਿਆ ਨਾਨਕ ਸਹਜਿ ਸਮਾਇ ॥੪॥੧੯॥੫੨॥ (sggs 34).
    ਜਨਮੁ ਪਦਾਰਥੁ ਪਾਇ ਨਾਮੁ ਧਿਆਇਆ ॥ (sggs 369).

    The ultimate objective of human life = Janam Padaarath (ਜਨਮੁ ਪਦਾਰਥੁ) = God-Realization = Mool-Abidance = Jot Saroop-Realization = Gurmukh-hood (Enlightened state of the mind)….

  2. Vidya Veechari Ta Parupkari.
    Contemplation on Guru’s Teachings will only help us in our own emancipation.

  3. No, they speak what Creator makes them speak, for everyone’s good whoever wants to hear, but they say themselves that it is impossible to convey fully through words , about God that is why gurbani tells us to connect with God or the Creator ourselves so that we can experience spiritually what Gurujee and bhagats experienced about God…they are not mute .They came into the body , to give us the message…

  4. Dear Jatinder,

    There is no contradiction what so ever.
    The Guroos are willing to share everything they know to, and help, the sincere seeker. But they will not waste their time trying to teach those who do not want to be thought.
    So they spoke and speak when useful and mute when speaking is of no avail…

  5. When guru Nanak dev jee says Sabad guru , it means he got it from the creator that knowledge was then put into words to convey to us but what he experienced we can only try to grasp according to our individual spiritual development… Not like he did naam is God ..we can only experience as much as He wills…

  6. Are you not contradicting yourself on the one hand you are saying they wrote about naam as gurbani on the other hand you are saying they act like mute…? Fact is there is a difference between reading and understanding gurbani with the mind and experiencing and knowing that is why Gurujee tells us in gurbani to experience it ourselves…

  7. Correct Gurujee experienced naam and then put it in human language of that time and region gurbani moulds our mind our inner closeness with the creator ,living in His will and simran with His blessing can make us realize naam then only can we understand gurbani truly Unless we experience something we can’t really understand it…

  8. 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 ॥ (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).

  9. 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.?

  10. 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 .

  11. 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 ॥: Sahas siaanap lakh hoi… (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!

  12. 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.

  13. 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.

  14. Recitation of Waheguru name is a tool as well as an indicator of the outcome of divine connectivity (liv).

    Guru Nanak Sahib links this exalted awastha of a Gursikh:–

    ਤਿਨ ਮੁਖਿ ਟਿਕੇ ਨਿਕਲਹਿ ਜਿਨ ਮਨਿ ਸਚਾ ਨਾਉ ॥ (Sri Raag, M. 1, 16-8).
    Thin Mukh Ttikae Nikalehi Jin Man Sachaa Naao ||

    Bhatt Kirat Ji tells his experience in no uncertain terms when he says:-
    ਭਗਤਿ ਭਾਇ ਭਰਪੂਰੁ ਰਿਦੈ ਉਚਰੈ ਕਰਤਾਰੈ ॥( Savaiye (praise of Guru Amar Das): Bhatt Kirat, GGS, 1395-10).
    Bhagath Bhaae Bharapoor Ridhai Oucharai Karathaarai ||

  15. In nutshell:
    Gurmat: True Wisdom of the Gurbani, or untainted Divine Knowledge of the Gurbani, or unadulterated Brahm-Giaan of the Gurbani, or undiluted Aatm-Giaan of the Gurbani …
    Mahant Mati: Diluted interpretation of the Gurbani, polluted interpretation of the Gurbani, tainted interpretation of the Gurbani, adulterated interpretation of the Gurbani, false interpretation of the Gurbani …

    Translations readily available on the internet are pretty confusing to some extent. It appears as each one of them were copied and pasted from the one before. I don’t know where to find “the best” one. I am sure some Gurmukh Piyaare will come up with a better interpretation in the future, which will present the True Gurmat.

  16. Dear T Singh Ji

    For someone like me who cannot read gurmukhi fluently what is the best translation of SGGS and who can one decipher what is Gurmat and what is Mahant Mati ?

  17. Dear Prince Ji, thanks a lot for sharing your Vichaar.

    In nutshell, the understanding / the Divine Knowledge that we obtain from the Gurbani about “Hari” / “Raam” is Naam.

    And, to obtain / realize this Brahm-Giaan is Naam-Japnaa.

    Naam (ਨਾਮ) => is the Vision and Understanding of the Gurbani (Bibek Budhi of the Gurbani) — ਗੁਰਬਾਣੀ ਦੀ ਸੂਝ ਹੀ ਨਾਮ ਹੈ.

    Simply put: Naam => is the “Butter” (ਮੱਖਣ, Essence…) obtained after thoroughly “churning” the milk of the Gurbani.
    Thus, the entire Gurbani is the Naam (Shabad, Hukam, Gur-Giaan, Gur-Upadesh, Gurmat …).

    • ਰਾਜਾ ਰਾਮ ਨਾਮੁ ਮੋਰਾ ਬ੍ਰਹਮ ਗਿਆਨੁ ॥੧॥ ਰਹਾਉ ॥: Raajaa Raam Naamu moraa Brahm Giaanu ||1||Rahaaou|| (sggs 1159).
    • ਗੁਰ ਗਿਆਨੁ ਪਦਾਰਥੁ ਨਾਮੁ ਹੈ ਹਰਿ ਨਾਮੋ ਦੇਇ ਦ੍ਰਿੜਾਇ ॥: Gur Giaanu padaarathu Naamu hai hari naamo dei drirraai (sggs 759).
    • ਐਸਾ ਗਿਆਨੁ ਪਦਾਰਥੁ ਨਾਮੁ ॥ ਗੁਰਮੁਖਿ ਪਾਵਸਿ ਰਸਿ ਰਸਿ ਮਾਨੁ ॥੧॥ ਰਹਾਉ ॥ (sggs 831).
    • ਗੁਰ ਕੈ ਸਬਦਿ ਜੀਵਤੁ ਮਰੈ ਹਰਿ ਨਾਮੁ ਵਸੈ ਮਨਿ ਆਇ ॥੧॥ (sggs 33).
    • ਗੁਰਮਤੀ ਦਧਿ ਮਥੀਐ ਅੰਮ੍ਰਿਤੁ ਪਾਈਐ ਨਾਮੁ ਨਿਧਾਨਾ ॥ (sggs 1009).

    Clearly, repeating, for example, “Waheguru, Waheguru…” IS NOT THE GURBANI’S NAAM JAPNAA.

    Next post we will be posting is about the Gurbani’s Instruction / Teaching as to how to server the Naam (Naam Sevaa).

    You might also find this this post of interest: Naam Padaarath and Giaan Padaarath

  18. Dear Brother Prakash S Bagga Jio,

    Sometimes editing of the message may be required.

    two ways: (1) write an another comment showing something like “this line of my previous response has been edited as follows: … (2) or, email me (using “contact” feature) what and how you want to edit your previous response.

  19. Veer T .Singh ji,
    What is the way of rectifying typographical errors once the message is posted over here.?
    Sometimes editing of the message may be required.
    Pl guide accordingly.

  20. There is no doubt about numerous NAMEs and NAAM of the creator .
    Why there is specific mention of HARi NAAMu/RAAM NAAMu
    HARiNAAMAA/RAAM NAAMAA as the best or the best NAME/NAAMu.
    SGGS ji is full of these references only and further HARi.HARi NAAMu is stated to BESTand THE BEST NAAMu of all NAMES/NAAMu………………

    For yoyr kind consideration the word WAHiGuROO is not a single word these are two different words one WAHi and second GuROO.
    And NAAMu is based on any SINGLE NNOUN WORD only.

  21. The Guru of the Sikhs is: “Agam roop gobind ka anik naam aapaar” (the one who everywhere with different names).
    The numerous names also appear in the Guru Granth Sahib: Ik Onkar, satnam, kadir kareem, raam, raheem, parmatma, bhagwan, prabhu, rab, allah, khudha, god, yahowa, beethal, madhusudan, madho, akalpurakh, waheguru, khasam, pita, mittar, pranpati, sajjan, bandhap, sakha, bharata, rachanhara, sirjanhara, palanhara, prithpalak, gharanhara, bhanjanhara, gosain, gopal, dinanath, nath, deen-dyal,damodar, karta, harta, bharta, padampat, karunaidh, aad-purak, karta-purak, niranjan, nirankar, pooran purak. datta, bidata,, avtoot, sat-purak, akal-purakh, abinasi-purak, parbhram, parmesar, sat-karta, bhram, dhitman, dharadhar, dharridhar, dhanurpan, gharagket,antarzami, jagdish, banwari, banwali, madhaw,mukandh, murari, bhisambar, amiteshvar, sarabeshvar, jagtesvar, achut, anatarjami, damodar, swami, rikikesh, govardan, murli manohar, jagan-nath, jagjiwan datta, bhu-bhajjan, govind, hari, har etc etc.
    “Nirbhu nirankar sach naam ja ki kiaha sagal jahan” (This conveys that the Almighty God is reality who is behind the entire creation).
    Guru Nanak Sahib on his own tells who is his Guru though Guru Nanak used ਵਾਹੁ ਵਾਹੁ but not Wah Guru:
    ਤਿਸ ਕਉ ਵਾਹੁ ਵਾਹੁ ਜਿ ਵਾਟ ਦਿਖਾਵੈ ॥ ਤਿਸ ਕਉ ਵਾਹੁ ਵਾਹੁ ਜਿ ਸਬਦੁ ਸੁਣਾਵੈ ॥ ਤਿਸ ਕਉ ਵਾਹੁ ਵਾਹੁ ਜਿ ਮੇਲਿ ਮਿਲਾਵੈ ॥੬॥( Guru Nanak, GGS. 226).
    Here Guru Nanak is praising that person, who would show the right way, explain the Sabd and help him know the Almighty God.
    Then Guru Nanak Sahib is describing his Guru as follows: ਗੁਰੁ ਪਉੜੀ ਬੇੜੀ ਗੁਰੂ ਗੁਰੁ ਤੁਲਹਾ ਹਰਿ ਨਾਉ ॥ (Guru Nanak Sahib, GGS. 17).
    Here Guru Nanak Sahib says that the one who is a ladder, boat and raft is my Guru to guide me to know the God/Almighty.
    Guru Nanak’s Guru is a ladder, boat and raft and is known by numerous names as given above and many more when you include the names given by Guru Gobind Singh Ji in Jaap Sahib. If Guru did not believe in these names, he would have not quoted these in his Bani and likewise the other authors of Bani in the Guru Granth Sahib.
    How can one say all these names in one go? Not possible. However, looking at all these and many more names one starts wondering that who is such a wonderful entity who serves as a spiritual ladder, boat and raft for Guru Nanak Sahib? – the answer automatically comes ‘What a Wonderous Guru’ – WAHEGURU, which includes all His names and attributes.
    There is no consensus on the spelling: vahiguru, vaheguru, wah guru, wahoguroo, wah goroo etc. I use in my articles as ‘Waheguru’. These words convey the same meaning i.e. there is only One Wonderful Akalpurakh/Ik Oankar.

    …The dilute rs of gurbani are the most sought after class of our society,,,,the choosers are we, that’s our free will to choose, our free will is governed by,,,mind,,trikut,,,,so our choice is as half baked as our ,,,,I AM THE BODY…..is NAAM the sound orincipal ?

  23. A Quote from SGGS ji in context of NAAMu as
    PIO PIO……………………………………………………………………

  24. I find that the two Quotes presented by Veer T Singh ji are very good indication about NAAMu.
    I think only SaTiGuRu can grace for getting the understanding of NAAMu from these Quotes.

  25. Bhai Sahib Kirpal Singh Jio, thank you for sharing your Vichaar.

    The simple, and the eternal Truth of the Gur-Shabad tells me:
    • ਸਬਦੁ ਗੁਰੂ ਸੁਰਤਿ ਧੁਨਿ ਚੇਲਾ ॥: (sggs 943).
    • ਨਾਨਕ ਸਬਦੁ ਪਛਾਣੀਐ ਨਾਮੁ ਵਸੈ ਮਨਿ ਆਇ ॥੧॥: (sggs 646).

  26. Dear Kirpal Singh ji,
    Respecting your views i have few points for your kind consideration as
    1…There is no word in Gurbanee to be known as Waheguru.
    In my understanding the words are WAHiGuROO/WAH GuROO
    2….There is more emphasis on “NAAMu” than NAAM

    You can see for in ਗੁਰਮਤਿ ਨਾਮੁ the reference is for NAAMu
    It is surprising why we do not want to have the knowledge about the use of matra of Aukad under last letter of the word like in ਨਾਮੁ .
    Unless this understanding ic acquired it is just impossible to know NAAMu but once this is understood the ਗੁਰਮਤਿ ਨਾਮੁ shall become
    clear and known.

  27. The following data about Naam in Guru Granth Sahib goes to prove:- “NANAK KE GHAR KEWAL NAAM”.
    ਨਾਮ (5110 time) ਤੁਲਿ ਕਛੁ ਅਵਰੁ ਨ ਹੋਇ ॥(Raag Gauri M. 5, GGS. 265-8). ਨਾਨਕ ਗੁਰਮੁਖਿ ਨਾਮੁ (3303 times) ਪਾਵੈ ਜਨੁ ਕੋਇ ॥੮॥੨॥
    ਰਾਜ ਲੀਲਾ ਤੇਰੈ ਨਾਮਿ ( 646 times) ਬਨਾਈ ॥ (Raag Asa, M. 3, GGS. 385-10).
    Your missive triggers me to share my evolving humble experience with Gurmat Naam.
    ਗੁਰਮਤਿ ਨਾਮੁ ਮੇਰਾ ਪ੍ਰਾਨ ਸਖਾਈ ਹਰਿ ਕੀਰਤਿ ਹਮਰੀ ਰਹਰਾਸਿ ॥੧॥ ਰਹਾਉ ॥ (Raag Goojree M. 4, GGS. 10-3).
    Guramath Naam Maeraa Praan Sakhaaee Har Keerath Hamaree Reharaas ||1|| Rehaao ||
    My take is that ‘Naam” like Waheguru is beant (without defined limits) but it has a ‘Divine Ras’.
    Naam is divine virtues/soojh-boojh/budh-bebik/sumat arising out of connectivity with Waheguru in an egoless state where one proclaims that “hoon aappu bol na janda’. And it comes with Divine grace/kirpa/nadr/gurparsa/bakhshish… of Waheguru.
    Discussion on Naam will ever remain inconclusive due to its vastness……..
    Bani (Gurbani) – Naam – Guru and Waheguru are interconnected with definite linkage. …

    Admin’s Note: Bhai Sahib kirpal Singh Ji: Huble request – please keep your responses short and sweet. Thank you.

  28. A quote from Gurbanee as

    Does this Quote not give the hint for NAAMu?

  29. Considering a Quote from Gurbanee as
    It would be worth understanding the meaning GuROO GuR NAAM

  30. Dear Kirpal Singh ji,
    I refer to a Quote from your message as
    ਦੀਵਾ ਮੇਰਾ ਏਕੁ ਨਾਮੁ ਦੁਖੁ ਵਿਚਿ ਪਾਇਆ ਤੇਲੁ ॥ (Raag Asa M. 1, 358-7).
    Dheevaa Maeraa Eaek Naam Dhukh Vich Paaeiaa Thael ||
    Waheguru’s Name is my lamp; I have put the oil of suffering into it

    It is obvious from the meanings of “Waheguru’s Name” that NAME is different for WAHiGuROO.


  31. Dear ‘J’ Ji,

    Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh

    This salutation with “Waheguru appearing twice’ was given by Guru Gobind Singh and ‘Bolo Ji Waheguru’ is part of Sikh daily Ardas (repeated over 10 times).

    I would think it is part of Gurmat and not manmatt.

  32. Dear Respected T Singh Ji, if all translations are polluted where can we find the best or non polluted translation?

    Kirpal Singh Ji please do not change gurbani translation, it does not say the word waheguru in the quotes you have placed above, Gurus were perfect if they wanted to use the word Waheguru they would have. Don’t change gurmat to manmat . Thanks.

  33. Thanks Veer T Singh ji for your affirmative words,
    My understanding as graced by HaRi ji I find that generally we are confused about the reference meanings of NAME and NAAMu. We have been given to understand NAME as NAAMu but actually it does not seem to be so.
    There is a very distinct difference in the reference meanings of the words NAME and NAAMu which I think can be clearly understood from the grammar of the words
    More over there is a specific separate word for NAME in Gurbanee and that word is Naa-u.
    NAME……..Any NOUN word
    for a person/place or thing
    Singular as Masculine or Feminine Gender
    NAAMu……Any NOUN word
    for a single pair of two persons/place or things
    Second observation is that NAME is for reference to ant ENTITY whereas NAAMu is for reference of GURJOTi/PRABH JOTi
    Therfore one should try to understand NAME and or NAAMu in above contexts…….I strongly feel that in above contexts one should be able to get to know and understand NAAMu as being envisaged in Gurbanee.

  34. Thank you Bhai Sahib Jio for continuously sharing Vichaar.

    Is NAAMu not revealed within Gurbanee?

    Yes, Bhai Sahib Jio – Naam is revealed within the Gurbani. In fact, the entire Gurbani is Naam (Shabad, Hukam, Brahm-Giaan…).
    All the Guroo ang Bhagat did not hide. They gave us 1430 pages packed with Naam! There is no hiding on their part.

  35. Veer t Singh ji,
    I would like to seek some clarification on a point refered as
    • ਕਾਂਇ ਰੇ ਬਕਬਾਦੁ ਲਾਇਓ ॥ ਜਿਨਿ ਹਰਿ ਪਾਇਓ ਤਿਨਹਿ ਛਪਾਇਓ ॥੧॥ ਰਹਾਉ ॥: Kaani re bakabaadu laaio. Jini hari paaio tinahi shapaaio ||1|| Rahaaou || ||2||1||

    Is that NAAMu hidden by our all ist NANAK to 10th NANAK ?
    Is NAAMu not revealed within Gurbanee?

  36. It should not be difficult to know/understand NAAMu if we sincerely contemplate a Quote from Gurbaanee as
    This means NAAMu can be revealed only thru the understanding of SATiGuRu as this is more clear from another Quote as
    NAAMu can be realized from SATiGuRu only
    So it is important to get the knowledge about SATiGuRu first and from SATiGuRu one can be graced for the NAAMu.

  37. Thank you Bhai Sahib Jio for incessantly sharing Vichaar.

    Root of confusion:
    Up until the early 20th century, the Gurdwaras (including the historical Gurdwaras) were under the control of Mahants (Udasi Mahants, clergymen, ਪੁਜਾਰੀ ਲਾਣਾ…) for some time during the British India. When the Gurdwaras were under the control of these Mahants, to attract crowds of people (for collecting more offerings, revenue: Golak-money!) and to dilute the Gurmat (Teachings of the Gurbani), they added many elements of Brahmanism (that were rejected by the Gurus and the Bhagats). In other words, in their craftiness, they deliberately mixed up the Gurmat with their corrupt and crafty Mati (Sanaatan Mati that is outright rejected by the Gurbani, Guroos and Bhagats).

    As a result, the available Teekaas (translations) of the Sri Guru Granth Sahib are the mixture of Gurmat and Mahant Mati. Thus, not only Mahant but also these Teekaas (translations) have really harmed the true Teaching of the Gurbani.

    All available Teekaas (translations) to some extent copied and carried over the same diluted interpretations of the Gurbani! That’s what goes on even today in Gurdwaras (incorrect interpretations/translations of the Gurbani; rituals or KaramKaand in place of Gurmat; focus on Golak…).
    Hence confusion!!

    Thus, the Gurbani admonishes saying that it is a nonsense talk (“ਬਕਬਾਦੁ” – ਬਕਬਾਸ, babble, chatter, palaver, prattle, twaddle, gossip, garrulity…) to say that one who has Realized his Mool (Source, Jot…), hides it! This sort of confusion was created by the crafty Pujaaree Groups (Mahant, ਪੁਜਾਰੀ ਲਾਣਾ, Pandits, bogus Sant…), who did not want people to question them!!!!
    • ਕਾਂਇ ਰੇ ਬਕਬਾਦੁ ਲਾਇਓ ॥ ਜਿਨਿ ਹਰਿ ਪਾਇਓ ਤਿਨਹਿ ਛਪਾਇਓ ॥੧॥ ਰਹਾਉ ॥: Kaani re bakabaadu laaio. Jini hari paaio tinahi shapaaio ||1|| Rahaaou || (sggs 718).
    • ਕਬੀਰ ਬਾਮਨੁ ਗੁਰੂ ਹੈ ਜਗਤ ਕਾ ਭਗਤਨ ਕਾ ਗੁਰੁ ਨਾਹਿ ॥ ਅਰਝਿ ਉਰਝਿ ਕੈ ਪਚਿ ਮੂਆ ਚਾਰਉ ਬੇਦਹੁ ਮਾਹਿ ॥੨੩੭॥: Kabeer baaman guroo hai jagat kaa bhagatan kaa guru naahi… (sggs 1377).
    • ਗਲੀ ਜਿਨ੍ਹ੍ਹਾ ਜਪਮਾਲੀਆ ਲੋਟੇ ਹਥਿ ਨਿਬਗ ॥ ਓਇ ਹਰਿ ਕੇ ਸੰਤ ਨ ਆਖੀਅਹਿ ਬਾਨਾਰਸਿ ਕੇ ਠਗ ॥ (sggs 476).
    Bhul Chuk Maaf Veer Jio.

  38. What is Naam?

    It is a difficult question to answer.

    Naam is as vast as Akalpurakh/Waheguru. So comprehension of Naam is beyond one’s imagination unless one is blessed:-

    According to Guru Amar Das Ji, Naam is priceless (ਨਾਮੁ ਅਮੋਲਕੁ) and it is something which cannot be obtained by one’s personal efforts. It comes with Gurparsad when one looses ego (duality).

    Naam is a condition obtained on ਹਰਿ ਮੰਨਿ ਵਸਾਈ. Understanding of Hukam or Divine Laws come on receiving Sojhee generated by Naam (Divine connectivity).

    ਏਕੁ ਅਚਰਜੁ ਜਨ ਦੇਖਹੁ ਭਾਈ ॥ (Raag Dhanaasree M. 3, GGS. 663-16).
    Eaek Acharaj Jan Dhaekhahu Bhaaee ||

    ਦੁਬਿਧਾ ਮਾਰਿ ਹਰਿ ਮੰਨਿ ਵਸਾਈ ॥
    Dhubidhhaa Maar Har Mann Vasaaee ||

    ਨਾਮੁ ਅਮੋਲਕੁ ਨ ਪਾਇਆ ਜਾਇ ॥
    Naam Amolak N Paaeiaa Jaae ||

    ਗੁਰ ਪਰਸਾਦਿ ਵਸੈ ਮਨਿ ਆਇ ॥੩॥
    Gur Parasaadh Vasai Man Aae ||3||

    Guru Nanak Sahib calls Naam as a source of Channan (sohjee/budh-bebik) that removes sufferings arising out of Dubida.

    ਦੀਵਾ ਮੇਰਾ ਏਕੁ ਨਾਮੁ ਦੁਖੁ ਵਿਚਿ ਪਾਇਆ ਤੇਲੁ ॥ (Raag Asa M. 1, 358-7).
    Dheevaa Maeraa Eaek Naam Dhukh Vich Paaeiaa Thael ||

    ਉਨਿ ਚਾਨਣਿ ਓਹੁ ਸੋਖਿਆ ਚੂਕਾ ਜਮ ਸਿਉ ਮੇਲੁ ॥੧॥
    Oun Chaanan Ouhu Sokhiaa Chookaa Jam Sio Mael ||1||

  39. Thank you Bhai Sahi Kirpal Singh Jio for taking the time to share your Vichaar.

    Strictly speaking the “Naam” is more like tasting of sweets by a mute (Gunga) person who enjoys the taste but cannot tell.

    The Guroos and Bhagats Have given us SGGS! 1430 pages!!!!
    Were they mute (Gunga)? Haven’t they tasted the “Naam?
    You see, your statement in the quotation above is inaccurate – based on misunderstanding/misinterpretation of the Gurbani.
    We know that the Bhagats did not and cannot hide because they have already written (revealed) so many Granths in the world. They have already spoken through the Gurbani (1,430 pages!!), and through so many other scriptures (Vedas, Bible, Quran, etc.), thus helping so many people in the world!
    Then what is it that the Gurbani is trying to convey here by the analogy of mute’s candy (ਗੂੰਗੇ ਕੀ ਮਿਠਿਆਈ)? In nutshell:
    First, as indicated in the Gurbanii, it is not only difficult to utter (“ਆਖਣਿ ਅਉਖਾ”), but it is also difficult to hear (” ਸੁਨਣਿ ਅਉਖਾ”) the Truth!!!!!!
    • ਆਖਣਿ ਅਉਖਾ ਸੁਨਣਿ ਅਉਖਾ ਆਖਿ ਨ ਜਾਪੀ ਆਖਿ ॥: Aakhani aoukhaa sunani aoukhaa aakhi n jaapee aakhi (sggs 1239).
    Second, as the Gurbani indicates, there is no appraiser of Truth (ਤਤਵੇਤਾ ਰੂਪੀ ਪਾਰਖੂ, ਸਚ ਦੀ ਪਰਖ ਕਰਨ ਵਾਲਾ, ਸਚ ਦੀ ਕਦਰ ਜਾਨਣ ਵਾਲਾ…); there is no real customer or seeker of Truth (ਸਚ ਦਾ ਗਾਹਕ, ਸਚ ਨੂੰ ਖਰੀਦਣ ਵਾਲਾ, ਸਚ ਨੂੰ ਲੈਣ ਵਾਲਾ ਜਗਿਆਸੂ ਰੂਪ ਗਾਹਕ…); there is no city of Truth (market of Truth, ਸਚ ਦੀ ਮੰਡੀ) to sell it in. As a result, the knower of the Brahm Giaan act like the mute (ਗੂੰਗੇ ਕੀ ਮਿਠਿਆਈ). Consider this Sloak of Bhagat Kabeer Sahib:
    • ਰਾਮ ਪਦਾਰਥੁ ਪਾਇ ਕੈ ਕਬੀਰਾ ਗਾਂਠਿ ਨ ਖੋਲ੍ਹ੍ਹ ॥ ਨਹੀ ਪਟਣੁ ਨਹੀ ਪਾਰਖੂ ਨਹੀ ਗਾਹਕੁ ਨਹੀ ਮੋਲੁ ॥੨੩॥: (sggs 1365).
    • ਮਨਮੁਖੁ ਜੇ ਸਮਝਾਈਐ ਭੀ ਉਝੜਿ ਜਾਏ ॥ (sggs 420).
    Bhagat Kabeer Sahib says – although I tell people what I have seen (or personally Realized), but no one can be satisfied with my words (i.e., no one would believe me)!
    • 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).
    Third, human language is limited. However the Truth Bhagt or Gurmukh try to describe is Unlimited or Infinite.
    Fourth – last but not least – Parmeshar made all Bhgat to manifest (”ਪ੍ਰਗਟਾਏ”) in this world to help others in the practice of Naam.
    • ਹਰਿ ਸਿਮਰਨੁ ਕਰਿ ਭਗਤ ਪ੍ਰਗਟਾਏ ॥: Hri Simranu kari bhagat pragtaae (sggs 263).
    But, it’s up to people to take advantage of their Baanee (ਬਾਣੀ). Nothing they can do to a person if he does not want to learn or become a spiritual learner (i.e., Sikh). The true Bhagat (the Gurmukh…) or the Gurbani will not run around chasing people, proclaiming (ਢੰਢੋਰਾ, ਡੌਡੀ, ਮੁਨਾਦੀ ਦੇਣਾਂ) Spiritual Wisdom (Aatam Giaan). For example, although we are given the Gurbani, however, to learn from it or not is up to each and everyone of us. The Guroos and the Bhagat did not hide it from anybody. Did they?
    • ਕਬੀਰ ਹਰਿ ਹੀਰਾ ਜਨ ਜਉਹਰੀ ਲੇ ਕੈ ਮਾਂਡੈ ਹਾਟ ॥ ਜਬ ਹੀ ਪਾਈਅਹਿ ਪਾਰਖੂ ਤਬ ਹੀਰਨ ਕੀ ਸਾਟ ॥੧੬੨॥: (sggs 1373).
    According to the Gurbani, a very “rare” person is interested in this stuff!
    Parmeshar willing, we will have a full post on this topic in the future.
    Bhul Chuk Maaf Veer Jio.

  40. Thank you Veer Darshan Singh Khalsa Jio for taking the time to read this post and share your Vichaar.
    Also, thank you for the kind words and encouragement.

    In our society people are worshiping Gurbani, They are not interested in Under-standing the true meaning/Vichar of Gurbani.

    Totally agree with you!
    Due to excessive hunger for Maya (ਮਾਇਆ ਦੀ ਭੁੱਖ) of both the Pujaaree Group (ਪੁਜਾਰੀ ਲਾਣਾ) and people, true Gurmat (Wisdom of the Gurbani) and its true learning (ਸਿਖਿਆ) have been replaced by the mammon worshiping.
    • ਮਾਇਆਧਾਰੀ ਅਤਿ ਅੰਨਾ ਬੋਲਾ ॥ ਸਬਦੁ ਨ ਸੁਣਈ ਬਹੁ ਰੋਲ ਘਚੋਲਾ ॥: (sggs 313).
    • ਕਰਮੁ ਨ ਜਾਣਾ ਧਰਮੁ ਨ ਜਾਣਾ ਲੋਭੀ ਮਾਇਆਧਾਰੀ ॥: Karamu n jaanaa… (sggs 624).
    • ਸਾਕਤ ਬਧਿਕ ਮਾਇਆਧਾਰੀ ਤਿਨ ਜਮ ਜੋਹਨਿ ਲਾਗੇ ॥: Saakat badhik Mayadhaaree… (sggs 172).
    • ਗੁਣ ਵਿਹੂਣ ਮਾਇਆ ਮਲੁ ਧਾਰੀ ॥: Gun vihoon Maya Malu Dhaaree (sggs 367).
    • ਸਤਿਗੁਰੁ ਨ ਸੇਵਹਿ ਮਾਇਆ ਲਾਗੇ ਡੂਬਿ ਮੂਏ ਅਹੰਕਾਰੀ ॥੨੪॥: Satiguru n sevahi… (sggs 911).
    • ਮੂਰਖ ਅੰਧੇ ਤ੍ਰੈ ਗੁਣ ਸੇਵਹਿ ਮਾਇਆ ਕੈ ਬਿਉਹਾਰੀ ॥: Moorakh andhe… (sggs 1246).
    • ਥਾਨਸਟ ਜਗ ਭਰਿਸਟ ਹੋਏ ਡੂਬਤਾ ਇਵ ਜਗੁ ॥੧॥: (sggs 662).
    In nutshell, as clearly evident, mammon worshippers have hijacked the Gurmat and Sikhi.

  41. Naam and attainment of Naam

    Strictly speaking the “Naam” is more like tasting of sweets by a mute (Gunga) person who enjoys the taste but cannot tell. More over Naam is a gift ” Dhhur karam paaeiaia tudhh jin kau, s naam har ke laagae (Ramkalee M.3, GGS 917).

    This Gift of Naam from God and is present in ALL beings as a birth right “No nindh anmrit prabh ka naam, dhaehee mehi eis ka bisraam” – (Raag Gaurhee Sukhmanee M. 5, GGS 293). But there is need to bring out Naam in our consciousness by “Prabh ke simran man ki mal jaae, anmrit naam ridh maahi samaaie” (Raag Gauri Sukhmanee M. 5, GGS 263). By contemplating on Gurbani the clouds of houmai and maya start disappearing and the Naam starts shining.

    Spiritual experience in Sikhism starts with Waheguru whose light permeates through the Gurus who in turn translate the light in terms of Sabds, which on contemplation and living life accordingly lead to NAAM – a blissful experience in which one enjoys the presence and awareness of Waheguru all around, every where and in all beings , “Nirbau Nirankar sach naam, ja ka keaa sagal jahan” (Raag Aassa M.1, GGS 465).

    Naam Japna is a thought process which involves living with God (Waheguru). At this stage one automatically speaks out Waheguru, Waheguru, Waheguru…………….(or any other name of God) in awe (vismad). Once one is tuned to Waheguru then Waheguru takes over “Jina bhateyia mera poora satguru, tin har naam diravai ram raje” (Aassa M. 4 page could not be verified) and that leads to “Jan Nanak naam aradhea, aradh har mileya”(Raag Aassa M.4, GGS 447).

    The above state brings one in full-time employment of God (Waheguru) and one finds oneself in a state of “oothath baithath sovath naam, kahu Nanak jan kai sadh kaam (Raag Gaurhee Sukhmanee M 5, GGS 286).

    Next the one who tastes this state can only tell “Thithai seetho seetha mahimma maahi, thaa kae roop n kathanae jaahi (Guru Nanak, Jap Ji, GGS 8). One thus merges back in to Waheguru from where the divine light emanated in the first place.

    Thus, the simple equation is: Waheguru – Guru – Sabd – Naam – Waheguru. This can further be simplified: Waheguru equals Naam and vice versa.

  42. Veer Jio, T singh jee, You are doing commendable sewa for the Sikh Society. Very clearly you have open up the doubts. It is very true in our Sikh society, our pujjarries/Granthies and other preacher’s are not opening up the true Gurbani philosophy. In our society people are worshiping Gurbani, They are not interested in Under-standing the true meaning/Vichar of Gurbani. Thanks for your good efforts of giving deep knowledge of Gurbani…

  43. Thank you Ji for taking the time to read the post and comment.
    • ਜਿਨਾ ਅੰਦਰਿ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਗੁਰਬਾਣੀ ਵੀਚਾਰਿ ॥ (sggs 1422).

  44. Thank you Ji for taking the time.
    • ਜਿਨਾ ਅੰਦਰਿ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਗੁਰਬਾਣੀ ਵੀਚਾਰਿ ॥ (sggs 1422).

  45. Thank you Ji.
    • ਜਿਨਾ ਅੰਦਰਿ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਗੁਰਬਾਣੀ ਵੀਚਾਰਿ ॥ (sggs 1422).

  46. ਨਾਇ ਸੁਣਿਐ ਮਨੁ ਰਹਸੀਐ ਨਾਮੇ ਸਾਂਤਿ ਆਈ ॥ ਨਾਇ ਸੁਣਿਐ ਮਨੁ ਤ੍ਰਿਪਤੀਐ ਸਭ ਦੁਖ ਗਵਾਈ॥(Raag Sarang M. 1, GGS. 1240-3).
    Naae Suniai Man Rehaseeai Naamae Saanth Aaee ||Naae Suniai Man Thripatheeai Sabh Dhukh Gavaaee ||

    ਨਾਇ ਸੁਣਿਐ ਨਾਉ ਊਪਜੈ ਨਾਮੇ ਵਡਿਆਈ ॥ ਨਾਮੇ ਹੀ ਸਭ ਜਾਤਿ ਪਤਿ ਨਾਮੇ ਗਤਿ ਪਾਈ ॥
    Naae Suniai Naao Oopajai Naamae Vaddiaaee || Naamae Hee Sabh Jaath Path Naamae Gath Paaee ||

    ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਈਐ ਨਾਨਕ ਲਿਵ ਲਾਈ ॥੬॥
    Guramukh Naam Dhhiaaeeai Naanak Liv Laaee ||6||;

    There is link in reciting the name of Akalpurakh (Waheguru) and Naam (ਨਾਇ ਸੁਣਿਐ ਨਾਉ ਊਪਜੈ ਨਾਮੇ ਵਡਿਆਈ). Reciting the name Waheguru acts as a tool to attain Naam and vice versa. All the Bhagats who were not exposed to Gurmat (Gurbani) also received Naam by having full faith and trust in God (“Parbrahm jin sach kar jatta, Nanak so jan sach samata” – Sukhmani Sahib).

    One who is blessed devotional worship of Waheguru, attains Naam.

    ਕਰਿ ਕਿਰਪਾ ਜਿਸੁ ਅਪਨੀ ਭਗਤਿ ਦੇਇ ॥(Raag Gauri M. 5, GGS. 277-8)
    Kar Kirapaa Jis Apanee Bhagath Dhaee ||
    Naanak Thae Jan Naam Milaee ||3||

  47. What is NAAM according to Gurbaanee ?
    One can observe Gurbaanee emphasises NAAMu and there are references to this NAAMu as
    A…………………………………………………………………….. SATi NAAMu
    B RAAM NAAMu 2..HARi NAAMu 3..More specifically GURMATi RAAM NAAMu
    C…………………………………………………………………..HARi NAA-u
    Then one comes across the terms as
    D…………………………………… RAAM NAAMAA 2..HARi NAAMAA
    Therefore it is imortant to get the correct understanding of these terms related with NAAMu to get the true knowledge about NAAMu/NAAMAA.
    In my observations the knowledge can be acquired thru SATiGuRu only as envisaged in SGGS ji.
    Therefore NAAMu is what SATiGuRu is revealing within Gurbaanee.

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