Rain of Naam

Naam is one of the terms often used willy-nilly in Sikhi of the Pujaaree-Vaad.

The paid clergy repeats it incessantly, but either misinterpreting or not properly explaining what it is from the point of view of the Gurmat (Giaan or Wisdom of the Sri Guru Granth Sahib, SGGS).

Many go to the good-for-nothing Deraa-Vaad sants or baabaa (‘ਬਾਨਾਰਸਿ ਕੇ ਠਗ’) to get Naam, as they are the Thekedaar (contractor) of Naam, with exclusive rights to market it!

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

Some will spit it in your mouth!

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

This is all Pakhand or  fraud as per the Gurmat Wisdom of the SGGS.

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

Who fall victims to this religious or spiritual fraud?

Obviously, who fall victims to this fraud are those who are greedy, full of fear, brainwashed by the paid clergy, doubt-ridden, deluded, lack Gurbani’s proper understanding (ਸੂਝ-ਬੂਝ) etc.

According to the Gurbani, the Naam is located within, not outside! For, as declared throughout the Gurbani, ‘everything (‘ਸਭ ਕਿਛੁ’) is within.

  • 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).

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-Giaan…) ||8||10||32|| (sggs 427).
  • ਅੰਤਰਿ ਤੀਰਥੁ ਗਿਆਨੁ ਹੈ ਸਤਿਗੁਰਿ ਦੀਆ ਬੁਝਾਇ ॥: Deep within is the sacred shrine (Teerath) of Giaan (Spiritual Wisdom…), which the Satigur has revealed. (sggs 587).
  • ਜੋ ਬ੍ਰਹਮੰਡੇ ਸੋਈ ਪਿੰਡੇ ਜੋ ਖੋਜੈ ਸੋ ਪਾਵੈ ॥: That (Universal Energy), which functions outside in Brahmand, the same also functions within the body; whoever seeks, obtains (i.e., understands…). (sggs 695).
  • ਘਰ ਹੀ ਮਹਿ ਅੰਮ੍ਰਿਤੁ ਭਰਪੂਰੁ ਹੈ ਮਨਮੁਖਾ ਸਾਦੁ ਨ ਪਾਇਆ ॥ ਜਿਉ ਕਸਤੂਰੀ ਮਿਰਗੁ ਨ ਜਾਣੈ ਭ੍ਰਮਦਾ ਭਰਮਿ ਭੁਲਾਇਆ ॥: As the body-house (the Soul, Heart, etc.) is brimful with the Amrit (Naam), still, because of the deluded mind, the self-willed Manmukh (perverse, one in material consciousness, etc.) does not recognize or experience it. (He is) like the deer, who does not recognize its own musk-scent (that is located within its own body); (but to find the musk-scent) it wanders around, deluded by doubt (sggs 644).

How can Amrit-Naam be realized within?

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

First off, the Gurbani urges us to bring about a ‘storm of Wisdom‘ within by churning the Gurbani through the Shabad-Vichaar . This practice of the Gur-Shabad (ਸਬਦ ਕਮਾਈ) 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 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).
  • 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, then, according to the Gurbani, 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 Gur-Shabad:

  • 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).
  • 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).
  • 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-Jalu’ (literally meaning water) in the foregoing verse symbolizes Naam-Amrit. Here are a few verses from the Gurbani where Naam-Amrit is said to be ‘ਜਲੁ-Jalu’:

  • ਹਰਿ ਕਾ ਨਾਮੁ ਅੰਮ੍ਰਿਤ ਜਲੁ ਨਿਰਮਲੁ ਇਹੁ ਅਉਖਧੁ ਜਗਿ ਸਾਰਾ ॥: The Water of the Hari’s Naam-Amrit is immaculate. This is the best medicine in the world (to obtain Liberation). (sggs 659).
  • ਗੁਰਮਤਿ ਨਾਮੁ ਅੰਮ੍ਰਿਤ ਜਲੁ ਪਾਇਆ ਅਗਨਿ ਬੁਝੀ ਗੁਰ ਸਬਦਿ ਬੁਝਈਆ ॥੪॥: Following the Gurmat (Teachings of the Gurbani), (whosoever has) obtained the Water of the Naam-Amrit, (his) fire (of Maya, desires…) has been put out. The Gur-Shabad put out (this fire). ||4|| (sggs 834).
  • ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਜਲੁ ਸੰਚਿਆ ਗੁਰ ਭਏ ਸਹਾਈ ॥੨॥: The Gur (-Giaan 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(u) Hari kaa Naam(u) hai… (sggs 1281).

The Gurbani further simplifies the process of realizing Naam within — it is a question of becoming the Gurmukh

In short, a Gurmukh (Bhagat, Daas, Jan…) is a Wise person, brave person, good person, virtuous person, fearless, blissful (Anand), pious person, Joyful, always positive, etc. (ਵਿਦਵਾਨ, ਬਹਾਦੁਰ, ਭਲਾ, ਨੇਕ, ਗੁਣੀ, ਖੁਸ਼, ਹਮੇਸ਼ਾ ਚੜ੍ਹਦੀ ਕਲਾ ਵਿਚ…).

  • 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-Giaan of the) Gur-Shabad (sggs 174).

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

  • ਗੁਰ ਗਿਆਨੁ ਪਦਾਰਥੁ ਨਾਮੁ ਹੈ ਹਰਿ ਨਾਮੋ ਦੇਇ ਦ੍ਰਿੜਾਇ ॥: The Gur-Giaan (Spiritual Wisdom…) is the Naam Padaarath. (Hence, the Guru) makes the Hari Naam firm (resolved, stable, strong, properly understood, ਪੱਕਾ, ਦ੍ਰਿੜ, etc., in the mind of the sincere seeker of Truth – ਜਗ੍ਯਾਸੂ…). (sggs 759).
  • ਰਾਜਾ ਰਾਮ ਨਾਮੁ ਮੋਰਾ ਬ੍ਰਹਮ ਗਿਆਨੁ ॥੧॥ ਰਹਾਉ ॥: Raam Naam is my Brahm Giaan (Divine Wisdom…). ||1||Pause|| (sggs 1159).

Furthermore, to become immersed in the Naam-Amrit, we are urged to realize the Gur-Shabad (ਬਾਣੀ ਨਾਲ ਸਾਂਝ ਪਾਣੀ).

In nutshell, ‘Brahm-Giaan’ of the entire Gurbani (Naam, Shabad…) is the Naam-Amrit.

  • ਗੁਰਮੁਖਿ ਸਬਦੁ ਪਛਾਣੀਐ ਹਰਿ ਅੰਮ੍ਰਿਤ ਨਾਮਿ ਸਮਾਇ ॥ ਗੁਰ ਗਿਆਨੁ ਪ੍ਰਚੰਡੁ ਬਲਾਇਆ ਅਗਿਆਨੁ ਅੰਧੇਰਾ ਜਾਇ ॥੨॥: By becoming the Gurmukh Shabad is realized; (and who realizes becomes) immersed in the Amrit-Naam. (Whosoever within) has lit the bright (Light or Lamp of) Gur-Giaan or Spiritual Wisdom, (from within him) the darkness of ignorance gets dispelled ||2|| (sggs 29).
  • ਗੁਰਮੁਖਿ ਸਬਦੁ ਪਛਾਣੀਐ ਹਰਿ ਅੰਮ੍ਰਿਤ ਨਾਮਿ ਸਮਾਇ ॥ ਗੁਰ ਗਿਆਨੁ ਪ੍ਰਚੰਡੁ ਬਲਾਇਆ ਅਗਿਆਨੁ ਅੰਧੇਰਾ ਜਾਇ ॥੨॥: By becoming the Gurmukh realize the Gur-Shabad; (who realizes the Gur-Shabad, he is) immersed in the Amrit-Naam. (Whosoever within) has lit the bright (Light or Lamp of) Gur-Giaan or Spiritual Wisdom, (from within him) the darkness of ignorance gets dispelled ||2|| (sggs 29).
  • ਗੁਰ ਸਬਦੀ ਮਨਿ ਨਾਮਿ ਨਿਵਾਸੁ ॥: Through the Gur-Shabad, the Naam abides within the mind (sggs 158).
  • ਗੁਰਬਾਣੀ ਵਰਤੀ ਜਗ ਅੰਤਰਿ ਇਸੁ ਬਾਣੀ ਤੇ ਹਰਿ ਨਾਮੁ ਪਾਇਦਾ ॥੩॥: The Gurbani has manifeted (ਪਰਗਟ ਹੋਈ ਹੈ…) in this world, the ‘Hari Naam’ is obtained from this Bani. ||3|| (1066).
  • ਜਨੁ ਨਾਨਕੁ ਬੋਲੇ ਗੁਣ ਬਾਣੀ ਗੁਰਬਾਣੀ ਹਰਿ ਨਾਮਿ ਸਮਾਇਆ ॥੪॥੫॥: ‘Janu’ Nanak utters the Bani of the Divine Virtues [i.e., the Divine Wisdom (‘Gur-ਗੁਰ’) and the Divine Virtues (‘Gun-ਗੁਣ’) are embedded in the Gurbani]; one gets absorbed in the Hari Naam through the Gurbani (i.e., living by the Divine Wisdom and the Divine Virtues of the Gurbani). ||4||5|| (sggs 494).

However — either willfully, or because of ignorance of the Gurbani, or both — the majority (if not all) of the paid clergy 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’). There is no place for Karamkaand (rituals, formalities) or external religious paraphernalia in Brahm-Vichaar!

Those who think otherwise apparently take the Gur-Shabad to be just a song or ‘ਗੀਤੁ-Geetu’ 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 greedy and crafty paid clergy (ਪੁਜਾਰੀ ਲਾਣਾ) and Deraa-Vaad baabaa or sant (‘ਬਾਨਾਰਸਿ ਕੇ ਠਗ’), which have 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).
  • ਨਾਨਕੁ ਬੋਲੈ ਬ੍ਰਹਮ ਬੀਚਾਰੁ ॥੨॥੧੧॥: Nanak speaks the ‘Brahm Beechaaru’ (sggs 1138).
  • ਪੰਡਿਤ ਮੁਲਾਂ ਜੋ ਲਿਖਿ ਦੀਆ ॥ ਛਾਡਿ ਚਲੇ ਹਮ ਕਛੂ ਨ ਲੀਆ ॥੩॥: Whatever the Pandit and the Mullaan have written (the path of Karamkaand, Shariyat…), I have abandoned (all of that); I have not taken any of it ||3||. (sggs 1159).

50 comments

  1. 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.

  2. 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||

  3. 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॥: O Kabeer! Upon attaining the Aatam Giaan (Divine Knowledge, Spiritual Wisdom, ਸਚ ਦਾ ਗਿਆਨ, ਬ੍ਰਹਮ ਗਿਆਨ, ਰਾਮ ਪਦਾਰਥ, ਨਾਮ…), do not undo its knot (i.e., don’t try marketing it; don’t try preaching who is not intrested in it – ਉਤਮ ਅਧਿਕਾਰੀ ਬਿਨਾਂ ਉਪਦੇਸ ਨ ਕਰ…). (The world is so engrossed in Maya that) there is no city (market of Truth, ਸਚ ਦੀ ਮੰਡੀ) to sell it; there is no appraiser of it (ਤਤਵੇਤਾ ਰੂਪੀ ਪਾਰਖੂ ਜਾਂ ਕਦਰ ਕਰਨ ਵਾਲਾ…); there is no customer of it (ਸਚ ਦਾ ਗਾਹਕ, ਜਿਗਆਸੂ ਰਪੂ ਗਾਹਕ…); and cannot put price on it (ਕੀਮਤ, market value…). ||23|| (sggs 1365).
    • ਮਨਮੁਖੁ ਜੇ ਸਮਝਾਈਐ ਭੀ ਉਝੜਿ ਜਾਏ ॥: Even if the Manmukh (self-willed who does not live by the Gurbani’s Giaan) is instructed (about Truth-ਸਚ), he still becomes ruined (wasted-ਕੁਰਾਹੇ ਪੈਕੇ). (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॥: Kabeer, Hari (Mool) is the Diamond, and the “Jana” (Gurmukh, Bhagat…) are the “Jeweler” who trade in That “Diamond”. When an appraiser is gotten, then (he) appreciates it (i.e., only a real appraiser knows the value or worth of the real Diamond…). ||162|| (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.

  4. 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 ॥: One who is attached to Maya is (spiritually) very much blind and deaf (to the Gur-Shabad…). (In such conditioned state), he is unable to listen (i.e., don’t pay attention…) to the Shabad; (but, in love or hunger of Maya) he makes much uproar and tumult (ਰੌਲਾ-ਗੌਲਾ, noise, chatter, etc.). (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.

  5. 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.

  6. 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…

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

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

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

  10. 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 ||
    Hearing the Name, the mind is delighted. The Name brings peace and tranquility.
    Hearing the Name, the mind is satisfied, and all pains are taken away.

    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 ||
    Hearing the Name, one becomes famous; The Name brings all honor and status; through the Name, salvation is obtained.

    ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਈਐ ਨਾਨਕ ਲਿਵ ਲਾਈ ॥੬॥
    Guramukh Naam Dhhiaaeeai Naanak Liv Laaee ||6||;
    The Gurmukh meditates on the Name; Nanak is lovingly attuned to the Name. ||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 ||
    Those whom the Lord mercifully blesses with His devotional worship
    ਨਾਨਕ ਤੇ ਜਨ ਨਾਮਿ ਮਿਲੇਇ ॥੩॥
    Naanak Thae Jan Naam Milaee ||3||
    – O Nanak, they are absorbed into the Naam. ||3||

  11. 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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