Way Of The Gurbani Is The Way Of Understanding

The Sri Guru Granth Sahib (SGGS) is NOT a subject ritual reading and memorizing, or worshipping (Poojaa).

  • ਗਿਆਨ ਹੀਣੰ ਅਗਿਆਨ ਪੂਜਾ ॥ ਅੰਧ ਵਰਤਾਵਾ ਭਾਉ ਦੂਜਾ ॥: Bereft of Spiritual Wisdom, (people) worship ignorance. In the love of duality (in love of Maya, their) conduct or behavior (keeps them mentally blind or ignorant of their spiritual life). (sggs 1412).

Instead, its a subject of understanding, for the Gurbani is ‘BRAHM VICHAAR’.

Hence, Baabaa Nanak asserts: We must UNDERSTAND it if we want to realize the Truth or our Mool, within. Without understanding the Gurbani, nobody can live its Wisdom in daily life!

  • ਬਾਣੀ ਬੂਝੈ ਸਚਿ ਸਮਾਵੈ ॥: (One who) understands the Bani, gets absorbed in the Truth (sggs 412).
  • ਜਨ ਨਾਨਕੁ ਬੋਲੇ ਬ੍ਰਹਮ ਬੀਚਾਰੁ ॥: Jan Nanak utters the Brahm Vichaar (Divine Wisdom…). (sggs 370).

Baabaa Nanak further reminds us that without UNDERSTANDING, we all become perplexed. A perplexed person cannot live a Divine Life – a Gurmukh Lifestyle.

  • ਬਿਨੁ ਬੂਝੇ ਸਭ ਹੋਇ ਖੁਆਰ ॥: Without understanding, ALL are troubled (afflicted, distressed, perplexed…). (sggs 791).
  • ਬਿਨੁ ਬੂਝੇ ਕੋ ਥਾਇ ਨ ਪਾਈ ॥: Without understanding, (one) cannot obtained the Realm (of Truth). (sggs 412).

Hence, unequivocally, the Way of the Gurbani (or Gurmat, Wisdom of the SGGS) is the Way of UNDERSTANDING. The Gurbani further confirms it as follows:

  • ਬਿਨੁ ਬੂਝੇ ਪਸੂ ਭਏ ਬੇਤਾਲੇ ॥੬॥:Without understanding, people become beast (-nature) and demon ||6|| (sggs 224).
  • ਪੜਿਐ ਨਾਹੀ ਭੇਦੁ ਬੁਝਿਐ ਪਾਵਣਾ ॥: Not by reading (books), but through Understanding, is the Mystery Realized. (sggs 148).

Since the Gurbani is BRAHM VICHAAR, and the Way of the Gurbani is the Way of UNDERSTANDING (Soojh Boojh: ਸੂਝ ਬੂਝ), it has no room for dogma, or Karamkaand (rituals), blind Pooja or worship, Pakhand, superficial religiosity, show off spirituality, trickery, counting beads (ਮਾਲਾ ਫੇਰਨੀ), or PilgrimagesTeerath Yaatraa, or Bhekh (ਭੇਖ-religious robes), or pretending, or …

The Way of the Gurbani is so logical and universal that not only worldly desires (sense-gratification…) but even the desire or greed for liberation (Mukti) is shunned!

  • ਰਾਜੁ ਨ ਚਾਹਉ ਮੁਕਤਿ ਨ ਚਾਹਉ ਮਨਿ ਪ੍ਰੀਤਿ ਚਰਨ ਕਮਲਾਰੇ ॥: (O Prabhoo, I) neither desire for empire (Bhugati or materiality) nor liberation (Mukti); (my) mind longs for the love of your lotus feet (Virtues, Wisdom, Naam, Hukam…). (sggs 534).
  • ਮੁਕਤਿ ਬਪੁੜੀ ਭੀ ਗਿਆਨੀ ਤਿਆਗੇ ॥: A spiritually Wise forsakes even liberation (sggs 1078).

As we know it, Baabaa Nanak did not have any embodied being as his Guru.

However, during his life, apparently he came across many who called self-appointed teachers, Yogi, ascetics, scholars, clergymen, etc.

However, Baabaa Nanak found them to be fraud, greedy, or simply ignorant. Although, on the outside, they did not look as such.

However, Baabaa Nanak poked into their minds, he found them to be more worldly than the so-called worldly people. He found them to be more materialistic (Mayadhaaree) than the so-called materialists. He could not see Dharma blossoming out of them. Instead, he found them full of Bikaar, and desires (hope to attain paradise, heaven, eternal gratification in the afterlife, to get desires fulfilled here and in the other world…), and so on.

In other words, Baabaa Nanak found their perplexed lifestyle perfumed with the flavor of spiritualism. Thus, he found their outer religious garbs and spiritualism to be a deception and fraud.

It is as if one has anointed a dog with sandalwood. The dog remains a dog; fragrance of sandalwood can only deceive fools!

  • ਕੁਤੇ ਚੰਦਨੁ ਲਾਈਐ ਭੀ ਸੋ ਕੁਤੀ ਧਾਤੁ ॥: (You) may apply sandalwood to a dog, but its real nature will still be of a dog! (sggs 143).

Or, it is as if one has anointed a donkey with sandalwood. The donkey remains a donkey; fragrance of sandalwood can only deceive fools!

  • ਚੰਦਨ ਲੇਪ ਹੋਤ ਦੇਹ ਕਉ ਸੁਖੁ ਗਰਧਭ ਭਸਮ ਸੰਗੀਤਿ ॥: (A donkey’s) body may be anointed with sandalwood, but the donkey still loves to roll in the ash (sggs 673).

Or, it is as if on a cow dung heap one has sprayed some perfume. The cow dung (‘ਗੋਬਰੁ’) remains cow dung; perfume can only deceive fools!

  • ਗੋਬਰੁ ਜੂਠਾ ਚਉਕਾ ਜੂਠਾ ਜੂਠੀ ਦੀਨੀ ਕਾਰਾ ॥: gobaru joothaa… (sggs 1195).

Baabaa Nanak was not fooled by any of these Thugs of Baanaaras (‘ਬਾਨਾਰਸਿ ਕੇ ਠਗ’). He could see through and through. He boldly said if Bikaar (lust, anger, greed, etc.) is there than you are a materialist and you are worldly (i.e., Manmukh, Saakat, Mayadhaaree…)!

  • ਫਾਹੀ ਸੁਰਤਿ ਮਲੂਕੀ ਵੇਸੁ ॥ ਹਉ ਠਗਵਾੜਾ ਠਗੀ ਦੇਸੁ ॥ ਖਰਾ ਸਿਆਣਾ ਬਹੁਤਾ ਭਾਰੁ ॥ ਧਾਣਕ ਰੂਪਿ ਰਹਾ ਕਰਤਾਰ ॥੩॥ : Although I appear as a holy (with religious robes, symbols…), but My focus is on defrauding or trapping people. I have become a den of deceit or Thuggy (ਠੱਗੀ ਦਾ ਅੱਡਾ), I am deceiving the country (i.e., the world). As I become more clever (in cheating), I carry more and more load (on my head). O Creator! I am living as a dreadful huntsman (ਭਿਆਨਕ ਸ਼ਿਕਾਰੀ). ||3|| (sggs 24).

When Baabaa Nanak said that these so-called religious people are all worldly (Mayaic), materialists, or Bikaaree, etc. Of course the Pandits, Brahmins, Yogis, Qazis, Mullahs, etc., were angry. So angry that they turned against him (including his own sons).

  • ਬਾਹਰਹੁ ਪੰਡਿਤ ਸਦਾਇਦੇ ਮਨਹੁ ਮੂਰਖ ਗਾਵਾਰ ॥: Outwardly, (Manmukh) call themselves Pandit, but mentally they are foolish and ignorant (sggs 1091).
  • ਨਾ ਓਇ ਜੋਗੀ ਨਾ ਓਇ ਜੰਗਮ ਨਾ ਓਇ ਕਾਜੀ ਮੁੰਲਾ ॥ ਦਯਿ ਵਿਗੋਏ ਫਿਰਹਿ ਵਿਗੁਤੇ ਫਿਟਾ ਵਤੈ ਗਲਾ ॥: They are not Yogis, and they are not Jangams, and they are not Qazis or Mullahs. Lost (separated…) from the Merciful (Lord), they wander around in sad plight, and their entire band is disdainful (sggs 149-150).

Simply put: A dog is dog even if pasted with sandalwood! Or a donkey is just a donkey whether loaded with gold, anointed with sandalwood, or loaded with Granth!

Similarly, without understanding the Way of the Sri Guru Granth Sahib (SGGS), everything else is useless. This is the Gurbani’s edict (ਫੈਸਲਾ).

  • ਮਾਨੁਖੁ ਬਿਨੁ ਬੂਝੇ ਬਿਰਥਾ ਆਇਆ ॥: Without understanding, man’s coming (into the world) is useless (sggs 712).
  • ਬੇਦ ਪੁਰਾਨ ਪੜੇ ਕਾ ਕਿਆ ਗੁਨੁ ਖਰ ਚੰਦਨ ਜਸ ਭਾਰਾ ॥: (O pandit!) What is the use of reading the Vedas and the Puraanas? It is like loading a donkey with sandalwood (If Mool is not understood…). (sggs 1102).

It should be noted that understanding the Way of the SGGS is inclusive of living it in daily life (implementation, practice, application, Gurmukh Lifestyle, ਅਮਲ). Because, without living it in daily life, understanding remains deficient.

  • ਜਹ ਕਰਣੀ ਤਹ ਪੂਰੀ ਮਤਿ ॥ ਕਰਣੀ ਬਾਝਹੁ ਘਟੇ ਘਟਿ ॥੩॥: When one’s ‘Karanee’ (doing, performance, practice…) is right (according to the Gur-Giaan or Wisdom, then this would indicate) there is perfect understanding (ਸੂਝ-ਬੂਝ, ਅਕਲ). Without ‘Karanee’, (Understanding) remains deficient. ||3|| (sggs 25).

Now, let’s turn our attention to the present-day state in Gurdwaras. For example, just listen to Ardaas (prayer) being performed by the present-day band of paid Pujaaree-Vaad (ਪੁਜਾਰੀ ਲਾਣਾ, Bhais, Ragis, Deraa-vaad, Saadh or Sant-vaad, Kathaakaars, Parchaaraks, Jathedaar, foolish so called scholars, etc.) in any Gurdwara around the world — you can’t help noticing that it is full of greed, selfishness, material demands and desires for sense-gratifications; totally contrary to the Way of the Gurbani, which reminds us:

  • ਨਾਨਕ ਕੈ ਘਰਿ ਕੇਵਲ ਨਾਮੁ ॥੪॥੪॥: There is only Naam in Nanak’s Home (inner Home, Heart) ||4||4|| (sggs 1136).

If Baabaa Nanak were to come into this world today, what would he say after seeing what’s going on in Gurdwaras in his name and in the name of the SGGS and Sikhi; and how the present-day band of paid clergy in alliance with the Gurdwara committees knowingly mislead people into the way of Maya (ਗੋਲਕ, ਚੌਧਰ, Golak, power, privilege, name fame, Karamkaand or rituals, Bharam or doubt, turning the SGGS into an object of idol worshiping instead of UNDERSTANDING and then living it (ਅਮਲ)!

  • ਦੀਵਾ ਬਲੈ ਅੰਧੇਰਾ ਜਾਇ ॥: When the lamp (of Giaan or Wisdom is lit within), darkness (of ignorance) is dispelled. (sggs 791).

66 comments

  1. It would be interesting to stay at 99% during collective learning, because that likely leaves a room for “Direct Learning From the Guru” and also opportunity to practicing, experimenting, exploring, actually conducting the task before finally arrive at the insight/ a decision. What this likely means – in our current scenario actually doing Waheguru Naam Japu with Bhavni ( earnest submission to the Source of all knowledges to guide to the righteousness) to dis/agree with this practice/ ritual. One never knows what is in store and at what level of journey one might be -to get complete blessings of the Guru with Gurbani reflections through opening Gurubani with Gurbani.

  2. From Gurbaanee one can find that there are many ways to remain in union with THE ULTIMATE LORD thru NAAMu/NAAMAA,
    A Quote is worth consideration. as “Jagat Jalundaa Rakh Le AApnee Kirpaa Dhaari Jitu Duaare Ubare Tite Leho Ubaar and still “Satiguru Sukh Vekhaaleyaa Sachaa Sabadu Beechaar”
    Thus one needs to churn Sachaa Sabadu only n only.

  3. T Singh Ji,

    I am in 100 percent agreement with your post:

    The entire Gurbani is “ਨਾਮੁ-Naamu” is “ਗਿਆਨੁ ਪਦਾਰਥੁ-Giaanu Padaarathu” or “ਬ੍ਰਹਮ ਗਿਆਨੁ-Brahm Giaanu” (i.e., Divine Wisdom, Aatam Giaan, Spiritual Knowledge).
    This why the Gurbani keeps reminding us time and again:
    • ਬਿਨੁ ਬੂਝੇ ਪਸੂ ਭਏ ਬੇਤਾਲੇ ॥੬॥ (sggs 224).
    • ਪੜਿਐ ਨਾਹੀ ਭੇਦੁ ਬੁਝਿਐ ਪਾਵਣਾ ॥ (sggs 148).
    • ਗੁਰਮਤਿ ਸੁਨਿ ਕਛੁ ਗਿਆਨੁ ਨ ਉਪਜਿਓ ਪਸੁ ਜਿਉ ਉਦਰੁ ਭਰਉ ॥ (sggs 685).

    “Jup” is to understand the Gurbani, Gurmat, Divine Wisdom, Aatam Giaan…
    To say it in simple Punjabi, “Jup” is: ਗੁਰਬਾਣੀ ਜਾ ਗੁਰਮਤ ਸਮਜਣਾ; ਜਾਨਣਾਂ, ਮੰਥਨ ਕਰਨਾਂ; ਗੁਰਬਾਣੀ ਨੂੰ ਕੇਵਲ ਪੜ੍ਹਨਾਂ ਨਹੀਂ ਸਗੋਂ ਇਸ ਅੰਦਰ ਸਮਾਏ ਬ੍ਰਹਮ ਗਿਆਨ ਨੂੰ ਬੁੱਝਣਾ ਵੀ ਹੈ. ਇਹ ਗੁਰਮਤਿ ਦਾ ਅਸਲੀ ਜਪ ਹੈ…
    ਅਕਲੀ ਪੜਿ ਕੈ ਬੁਝੀਐ ਅਕਲੀ ਕੀਚੈ ਦਾਨੁ ॥: (sggs 1245).

    “Simran” simply is to constantly (“Saas Saas”) remember this undestanding (Soojh-Boojh) and live it in daily life! What’ the use if we are not going live this Wisdom? But, one cannot live it without first understanding it!

    I think a Sikh has to find all the answers from Guru Granth Sahib (Khoj shabad mein leh) and then live by the learnings/teachings (Sikhi Kamaani). You said very well that recitation is not simran, contemplation and living the understanding in simran, as we have to live each moment in according to this simran in every breath.

    Thankful to Lord for connecting me to this community here.

    WJKK, WJKF!

  4. Thank you Veer Jio!

    I love the word churning

    The Gurbani has used many terms through out to suggest “Churning” the Gurbani to extract the “Butter” of the Divine Wisdom from it — “ਵਿਲੋਵੈ”, “ਵਿਲੋਇ”, “ਵਿਰੋਲੈ”, “ਵਿਰੋਲੀਐ”, “ਬਿਰੋਲੈ”, “ਬਿਲੋਈਐ”, “ਵਿਲੋਈਐ”, “ਮਥਿਆ”, “ਮਥਿ”, “ਮਥੀਐ”, “ਮਥੈ”, “ਵਿਰੋਲਿ”, “ਲਾਟੂ ਮਾਧਾਣੀਆ”, “ਬਿਲੋਵਹੁ”, “ਬਿਲੋਈ “, “ਬਿਲੋਵਨਾ”, “ਬਿਲੋਵਨ”, “ਮਥੀਐ”, “ਬਿਲੋਵਨਹਾਰੀ”, “ਬਿਲੋਵਸਿ”, “ਬਿਲੋਇਆ”, “ਮਥਾਹਾ”, “ਰਿੜਕਿਓਨੁ”, “ਵਿਰੋਲਿਆ”, “ਬਿਲੋਵੈ”, and so on.
    Apparanetly, “Churning” (Gur-Shabad) is very important to the Gurbani.
    • ਸਹਜਿ ਬਿਲੋਵਹੁ ਜੈਸੇ ਤਤੁ ਨ ਜਾਈ ॥੧॥ ਰਹਾਉ ॥ (sggs 478).

  5. Great ! thanks vir jio ( PSBagga ji and Tsingh ji) ! I love the word churning -:) and beautifully explained and referenced to the Gurbani.

  6. Thanks Veer T Singh ji for further clarifying what is actually intended in Gurbaanee.

  7. Thank you Veer Jio!

    First one has to decide if one agrees with the Gurbani edict when it says:
    • ਬਿਨੁ ਬੂਝੇ ਪਸੂ ਭਏ ਬੇਤਾਲੇ ॥੬॥ (sggs 224).
    • ਪੜਿਐ ਨਾਹੀ ਭੇਦੁ ਬੁਝਿਐ ਪਾਵਣਾ ॥ (sggs 148).
    • ਗੁਰਮਤਿ ਸੁਨਿ ਕਛੁ ਗਿਆਨੁ ਨ ਉਪਜਿਓ ਪਸੁ ਜਿਉ ਉਦਰੁ ਭਰਉ ॥ (sggs 685).

    In Gurbaanee there is no such message to tell for the repetition of the word “Wahguroo”.

    Agree! Therefore, to robotically keep repeating “Wahiguroo, wahiguroo…” is not the Gurbani’s Naam Japanaa (ਨਾਮ ਜਪਣਾ).

    In my views NAAMu is reference for SABADu

    The focus of ths website is to understand the Gurbani through the Gurbani.
    And the Gurbani tells us that “ਨਾਮੁ-Naamu” is “ਗਿਆਨੁ ਪਦਾਰਥੁ-Giaanu Padaarathu” or “ਬ੍ਰਹਮ ਗਿਆਨੁ-Brahm Giaanu” (i.e., Divine Wisdom, Aatam Giaan, Spiritual Knowledge).
    • 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).
    • ਤਤੁ ਗਿਆਨੁ ਹਰਿ ਅੰਮ੍ਰਿਤ ਨਾਮ ॥: (sggs 1146)
    • ਅੰਮ੍ਰਿਤੁ ਨਾਮੁ ਨਿਰੰਜਨ ਪਾਇਆ ਗਿਆਨ ਕਾਇਆ ਰਸ ਭੋਗੰ ॥੧॥ ਰਹਾਉ ॥ (sggs 360).
    • ਗਿਆਨਿ ਰਤਨਿ ਘਟਿ ਚਾਨਣੁ ਹੋਆ ਨਾਨਕ ਨਾਮ ਪਿਆਰੋ ॥ (sggs 584).
    • ਗੁਰਮੁਖਿ ਗਿਆਨੁ ਨਾਮਿ ਮੁਕਤਿ ਹੋਈ ॥ (sggs 117).

    The entire Gurbani is “ਨਾਮੁ-Naamu” is “ਗਿਆਨੁ ਪਦਾਰਥੁ-Giaanu Padaarathu” or “ਬ੍ਰਹਮ ਗਿਆਨੁ-Brahm Giaanu” (i.e., Divine Wisdom, Aatam Giaan, Spiritual Knowledge).
    This why the Gurbani keeps reminding us time and again:
    • ਬਿਨੁ ਬੂਝੇ ਪਸੂ ਭਏ ਬੇਤਾਲੇ ॥੬॥ (sggs 224).
    • ਪੜਿਐ ਨਾਹੀ ਭੇਦੁ ਬੁਝਿਐ ਪਾਵਣਾ ॥ (sggs 148).
    • ਗੁਰਮਤਿ ਸੁਨਿ ਕਛੁ ਗਿਆਨੁ ਨ ਉਪਜਿਓ ਪਸੁ ਜਿਉ ਉਦਰੁ ਭਰਉ ॥ (sggs 685).

    In Gurbaanee if you critically understand there are clear messages for JUP and or SIMRAN

    Now it becomes very clear as to what is the Gurbani’s the “Jup” and “Simran”!

    “Jup” is to understand the Gurbani, Gurmat, Divine Wisdom, Aatam Giaan…
    To say it in simple Punjabi, “Jup” is: ਗੁਰਬਾਣੀ ਜਾ ਗੁਰਮਤ ਸਮਜਣਾ; ਜਾਨਣਾਂ, ਮੰਥਨ ਕਰਨਾਂ; ਗੁਰਬਾਣੀ ਨੂੰ ਕੇਵਲ ਪੜ੍ਹਨਾਂ ਨਹੀਂ ਸਗੋਂ ਇਸ ਅੰਦਰ ਸਮਾਏ ਬ੍ਰਹਮ ਗਿਆਨ ਨੂੰ ਬੁੱਝਣਾ ਵੀ ਹੈ. ਇਹ ਗੁਰਮਤਿ ਦਾ ਅਸਲੀ ਜਪ ਹੈ…
    ਅਕਲੀ ਪੜਿ ਕੈ ਬੁਝੀਐ ਅਕਲੀ ਕੀਚੈ ਦਾਨੁ ॥: (sggs 1245).

    “Simran” simply is to constantly (“Saas Saas”) remember this undestanding (Soojh-Boojh) and live it in daily life! What’ the use if we are not going live this Wisdom? But, one cannot live it without first understanding it!

    Hence, The Way Of The Gurbani Is The Way Of Understanding! For this to happen, one needs Churning The Gurbani:
    • ਮਾਧਾਣਾ ਪਰਬਤੁ ਕਰਿ ਨੇਤ੍ਰਿ ਬਾਸਕੁ ਸਬਦਿ ਰਿੜਕਿਓਨੁ ॥: Making the mountain (of Higher Consciousness, Shabad-Surti, ਉੱਚੀ ਸੁਰਤ…) churning stick; and making (the mind) the churning string, (he) churned the Shabad. (sggs 967).
    • ਤਨੁ ਕਰਿ ਮਟੁਕੀ ਮਨ ਮਾਹਿ ਬਿਲੋਈ ॥ ਇਸੁ ਮਟੁਕੀ ਮਹਿ ਸਬਦੁ ਸੰਜੋਈ ॥੨॥ (sggs 478).
    • ਗੁਰਮੁਖਿ ਬੋਲੈ ਤਤੁ ਬਿਰੋਲੈ ਚੀਨੈ ਅਲਖ ਅਪਾਰੋ ॥ ਤ੍ਰੈ ਗੁਣ ਮੇਟੈ ਸਬਦੁ ਵਸਾਏ ਤਾ ਮਨਿ ਚੂਕੈ ਅਹੰਕਾਰੋ ॥ (sggs 944).
    • ਮੇਰੇ ਰਾਮ ਐਸਾ ਖੀਰੁ ਬਿਲੋਈਐ ॥ ਗੁਰਮਤਿ ਮਨੂਆ ਅਸਥਿਰੁ ਰਾਖਹੁ ਇਨ ਬਿਧਿ ਅੰਮ੍ਰਿਤੁ ਪੀਓਈਐ ॥੧॥ ਰਹਾਉ ॥ (sggs 332).
    • ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਈਐ ਮਥਿ ਤਤੁ ਕਢੋਲੈ ॥ (sggs 955).

  8. Dear Puninder Singh ji.
    In context of your message my views are as under
    1…In Gurbaanee there is no such message to tell for the repetition of the word “Wahguroo” We can always say this for this is a word of praise for Guroo for the reason that Guroo is giving us NAAMu .For such a gift from Guroo this is the most appropriate word to praise Guroo as Wahguroo.

    2..In Gurbaanee if you critically understand there are clear messages for JUP and or SIMRAN of HARiNAAMu and or RAAM NAAMu
    .And HARiNAAMu or RAAM NAAMu are only A SINGLE WORD being refered as SABADu.

    WHY REPETITION….In my views NAAMu is reference for SABADu (A SINGLE WORD) which is uniformly and Homogeniously existing all over This existence is in the form of WAVES with no START,MID or END so by repetition only ones mind can remain tuned to such NAAMu
    SIMRAN is a state of MUN where it remains tuned with NAAMu 24 by 7 and such a state can occur thru repetition I think so there is some significance of repetition.
    Further NAAM SIMRAN as envisaged by Guroo Nanak ji is clear from a Quote as “JUP MUN SATiNAAMu SADAA SATiNAAMu”
    Further we come across as HARiNAAMu/RAAM NAAMu /HARiRAAM NAAMu or SATiNAAMu or even Gurmati RAAM NAAMu In my views these are all SAME SINGLE WORD refered to as SABADu.
    Therefore knowledge of SABADu is the crux of getting true understanding of NAAMu as envisaged in SGGS ji.

    Bhul Chuk Maaf
    WahGuroo ji kaa Khalsaa Wahguroo ji ki fateh

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