Rain of Naam

Naam is one of the terms often used willy-nilly. The Pujaaree groups (priest-class , ਪੁਜਾਰੀ ਲਾਣਾ, Ragi, Parchaarak, etc.) repeats it incessantly, but without explaining from the Gurbani’s point of view as to what it is and how to experience it.

Many go to the good-for-nothing Deraavaad 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 with anybody!

Some will spit it in your mouth!

Nowadays, some are heard selling Naam via email!

This is all fraud as per the Gurbani.

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 are the victims of religious or spiritual fraud? Obviously, those who are doubt-ridden and lack the Gurbani’s understanding (ਸੂਝ-ਬੂਝ).

According to the Gurbani, the Naam is located within, not outside! For, as indicated throughout the Gurbani, “everything” is within, including Naam, Shabad, well filled with 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 ॥ ਮੈਲੁ ਗਈ ਮਨੁ ਨਿਰਮਲੁ ਹੋਆ ਅੰਮ੍ਰਿਤ ਸਰਿ ਤੀਰਥਿ ਨਾਇ ॥: Deep within is the sacred shrine (Teerath) of Giaan (Spiritual Wisdom…), which the Satigur has revealed. Bathing in (this sacred shrine), the pool of Amrit, filth of the mind (filth of passions, Bikaars…) is removed and it becomes pure. (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 (understands…). (sggs 695).
  • ਸਭ ਕਿਛੁ ਘਰ ਮਹਿ ਬਾਹਰਿ ਨਾਹੀ ॥ ਬਾਹਰਿ ਟੋਲੈ ਸੋ ਭਰਮਿ ਭੁਲਾਹੀ ॥: Sabh kishu ghar mahi baahari … (sggs 102).
  • ਗ੍ਰਿਹ ਸਰੀਰ ਮਹਿ ਹਰਿ ਹਰਿ ਨਾਮੁ ਗੁਰ ਪਰਸਾਦੀ ਅਪਣਾ ਹਰਿ ਪ੍ਰਭੁ ਲਹਹਿ ॥੮॥: (sggs 909).

How can the 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 formula given by the Gurbani is as follows.

First off, the Gurbani urges us to bring about a “storm of Wisdom” within through the Shabad-Vichaar . 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 Wisdom” has taken place within, or after the  Gurmat (Wisdom, Giaan, Upadesh or Way of the Sri Guru Granth Sahib, SGGS…) is understood, 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 Gur-Shabad:

  • ਬਰਸੈ ਮੇਘੁ ਸਖੀ ਘਰਿ ਪਾਹੁਨ ਆਏ ॥: O Mate! The cloud rains (within). The Guest (Truth, Wisdom…) 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).
  • ਮੀਹੁ ਪਇਆ ਪਰਮੇਸਰਿ ਪਾਇਆ ॥ ਜੀਅ ਜੰਤ ਸਭਿ ਸੁਖੀ ਵਸਾਇਆ ॥ ਗਇਆ ਕਲੇਸੁ ਭਇਆ ਸੁਖੁ ਸਾਚਾ ਹਰਿ ਹਰਿ ਨਾਮੁ ਸਮਾਲੀ ਜੀਉ ॥੧॥: Meehu paiaa parmesari paaiaa (sggs 105).

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॥: Amrit Naamu jalu sanchiaa gur bhaye sahaaee (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 ॥: Saavan aaiaa ... (sggs 1250).

The Gurbani further simplifies the process of realizing Naam within — it is a question of becoming the Gurmukh through the Gur-Shabd (Shabad-Vichaar …):

  • 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).
  • ਅੰਤਰਿ ਨਾਮੁ ਨਿਧਾਨੁ ਗੁਰਮੁਖਿ ਪਾਈਐ ॥: Antari naamu nidhaanu gurmukhi paaeeai (sggs 369).

Now, perhaps we can appreciate as to why the Gurbani indicates 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 (ਆਤਮਕ ਜੀਵਨ ਦੇਣ ਵਾਲੇ ਹਰਿ-ਨਾਮ ਵਿਚ ਲੀਨ ਹੋਣਾਂ), the Gurbani urges us to realize the Gur-Shabad (ਬਾਣੀ ਨਾਲ ਸਾਂਝ ਪਾਣੀ).

In nutshell, “Brahm-Giaan” of the entire Gurbani (Naam, Shabad, Hukam…) 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 Pujaaree-Group seldom explains this term “Naam” in its true perspective as seen by the Gurbani!

The Gurbani is “Brahm Beechaar” (“ਬ੍ਰਹਮ ਬੀਚਾਰ”). There is no place for Karamkaand (rituals) in Brahm-Vichaar or external paraphernalia!

Those who think otherwise apparently take the Gur-Shabad to be just a song or “ਗੀਤੁ-Geetu” and don’t understand the Gurbani, or don’t want to understand it, or just blindly follow the Karamkaand and superstitions propagated by the greedy and crafty Pujaaree-group (ਪੁਜਾਰੀ ਲਾਣਾ) and Deraavaad Baabaa or Sant (“ਬਾਨਾਰਸਿ ਕੇ ਠਗ”), which have been outright 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).


  1. 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 ||
    Those who are imbibed with Sacha Nao (Waheguru’s name) utter the same again and again.

    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 ||
    One whose heart is totally filled with loving devotion; he automatically chants the Creator Lord (Waheguru).

  2. 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 ?

    1. 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.

  3. 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.

    1. 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.

  4. 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.

  5. 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).
    Waaho! Waaho! – Hail, hail, to the one who shows us the Way. Waaho! Waaho! – Hail, hail, to the one who teaches the Word of the Sabd. Waaho! Waaho! – Hail, hail, to the one who unites me in the Lord’s Union. ||6||
    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).
    The Guru is the Ladder, the Guru is the Boat, and the Guru is the Raft to take me to the Lord’s Name.
    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 ?

    1. 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

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

  8. 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.

  9. 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.

  10. 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 ||
    Through the Guru’s Teachings, the Naam is my breath of life. The Kirtan of the Lord’s Praise is my life’s occupation. ||1||Pause||
    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.

    1. 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).

      1. 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…

  11. A quote from Gurbanee as

    Does this Quote not give the hint for NAAMu?

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

  13. 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.


  14. 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.

  15. 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.

  16. 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.

  17. 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 ||: Why do you speak nonsense (ਕਿਉ ਬਕਬਾਦ ਕਰਦੇ ਹੋ)? (That) Who has Realized Hari (Mool-Source, Jot…), he hides it (i.e., he does not hide). ||1||Pause|| ||2||1||

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

    1. 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.

  18. 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.

  19. 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 ||
    O my humble Siblings of Destiny, behold this strange and wonderful thing:

    ਦੁਬਿਧਾ ਮਾਰਿ ਹਰਿ ਮੰਨਿ ਵਸਾਈ ॥
    Dhubidhhaa Maar Har Mann Vasaaee ||
    When duality is overcome, Waheguru dwells within one’s mind.

    ਨਾਮੁ ਅਮੋਲਕੁ ਨ ਪਾਇਆ ਜਾਇ ॥
    Naam Amolak N Paaeiaa Jaae ||
    The Naam, the Name of Waheguru, is priceless; it cannot be taken.

    ਗੁਰ ਪਰਸਾਦਿ ਵਸੈ ਮਨਿ ਆਇ ॥੩॥
    Gur Parasaadh Vasai Man Aae ||3||
    Only by Waheguru’s Grace, it comes to abide in one’s mind. ||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 ||
    Waheguru’s Name is my lamp; I have put the oil of suffering into it.

    ਉਨਿ ਚਾਨਣਿ ਓਹੁ ਸੋਖਿਆ ਚੂਕਾ ਜਮ ਸਿਉ ਮੇਲੁ ॥੧॥
    Oun Chaanan Ouhu Sokhiaa Chookaa Jam Sio Mael ||1||
    Naam is chaanan that removes all ignorance.

    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 ||: Why do you speak nonsense (ਕਿਉ ਬਕਬਾਦ ਕਰਦੇ ਹੋ)? (That) Who has Realized Hari (Mool-Source, Jot…), he hides it (i.e., he does not hide). ||1||Pause|| ||2||1|| (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.

  20. 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.

    1. 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.

      1. 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…

        1. 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…

  21. 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…

    1. 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.

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

  22. 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||

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

    2. 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…

      1. 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…

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

  23. 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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