Gurmat Saachi Saacha Vichaar

Prologue: As a Chemist I present here some fundamental characteristics of a Gursikh, and invite readers to exercise their imagination to expand on and modify this list of identifying properties and traits.

The Symbol: ੴ (Ikoankaar) signifies faith in Waheguru – the Supreme wonderful Lord.

The Belief system: Prab ka simran sab te oocha. Remembering Waheguru/God is the most elevated state of mind.

Occurrence: The Sikh faith originated in North India’s Punjab stat, now across the world, a minority conspicuous for its distinctive persona.

Spiritual Aim/Objective: To be one with Waheguru -God, the Benevolent Being by giving up houmai/ego/dubida (Dhubidhhaa Shhodd Bheae Nirankaaree).

Anchor: Naam: the presence of Immanence of Waheguru (God).

Strength: Arhan matt (the power of divinewisdom) Ved (Guru Granth Sahib) Haaathiaar. Wisdom of sacred books. “Sikhi sikhiaa gur veechaar”.

Status or Awastha: Sehaj with Man neeva matt ochi (humility in wisdom).

Life-line/sustenance: Consciously in ‘Aath pehr prab bassey hazure’.

Passion: Reading/reciting/contemplating and putting Gurbani in to practice/action (Daily Nit-nem) and Ardas.

Hobby: Satsangat (in persons or through scriptures)

Driving force: ‘Har ko naam jap nirmal karam’: Devotion & good deeds – in tandem.

Ambition: Sarbat da bhala: Happiness for all.

Determination: ‘Nische kar apni jeet karon’ – Self confidence in one’s success!

Refrains from: ‘Lab Lobh Ahankaar Thaj Thrisanaa Bahuth Naahee Bolanaa’: i. e. Humility and Restrain

Occupation: In Naam Japna, Kirt Karni and Wand Chakna: Meditation, honest work, and sharing of one’s earnings.
Life-Spring: Keeps emitting pleasant radiations/vibrations for generations to come.

Chemical reactivity: Enjoys blissful company of elevated souls (Gurmukhs) and Sat/Sadh-Sangat (Divine Congregation).

Solubility: Easily dissolves in Gurbani, Keertan and Divine Kathaa.

Specific gravity: Blissfully light weight and smart.

Age/Colour/Weight: No bar

Bana: Neat , simple but tidy and clean

Preservation: Best preserved in Gurbani of Guru Granth Sahib (Art of Living).

Ongoing activity/process: Can never stop becoming a better Sikh by continuously and consciously transforming himself/herself in a community of like-minded souls in order to know the Self and finally the Universal-Self.

Rituals/dogmas: None

Explosive: Against injustice

Diet code: Anything, but in moderation (Tripti bhojan).

Common Physical Properties: Active (up early in the morning), Truthful, Vairaagi, Mith bolrra, Caring, Kind and Pur-upkari.

Over to other members of Sangat Jeo. Please add to this list.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

I have had mostly pleasant encounters on account of my wearing a colourful and neatly tied stylish turban during my engagements with the Delhi University, Delhi, University of Amsterdam (Holland), Catholic Univ. of Lovain (Belgium), Imperial College, London, University of Bern in Switzerland, University of Dar-Es-Salaam, Ahmadu Bello University (Nigeria), University of Papua New Guinea, Universiti Putra, Malaysia, Queensland University, Brisbane (Australia), Victoria University, Wellington, New Zealand and East West Center, Honolulu, Hawaii.

The encounter at Delhi University was not so pleasant on account of my Navy Blue turban. The HOD of Chemistry got the impression that I was an Akali and could bring in elements of Akali politics in the department. He tried to stop my admission in PhD programme with a polite advice that I would do better in Indian Air-force. The matter went to the Vice Chancellor of the University and I was granted admission and eventually earned a PhD degree after four years (lost almost six months in sorting things out).

I wore turbans in dark colours with neat six layers (now 5-layers) with contrast ‘FIFTY’ and matching shirt, neck tie, trousers and shoes.

In Holland, Belgium and Switzerland, I enjoyed preferential treatment wherever I went. At social level I got invited and photographed extensively.I was surprised when people frequently used to come to me in public places with a request that I like to buy you a drink if you would accept it?

In Amsterdam, my landlady would show my pictures to her relative and visitors with pride.

A Sikh from London spotted me in Amsterdam on seeing my turban. He was an artist from Southall. He was on a tour of various European cities by car. He was able to get me join him on his proposed tour. When we reached Germany late in the night we spotted a rest house. They had only two rooms one with four beds and another with single bed. They lodged my friend with shared accommodation and allocated me to stay in single bed room. My new friend was not so comfortable on the allocation. The manager jumped in that we cannot offer anything better to the ‘Maharaja -with Turban. My friend was a clean shaven Sikh who realised the dignity of Turban.

I was interviewed in Belgium for the research job in 1971. The Director of the Institute on offering me the job remarked it would be great to have you with us as an added attraction to the Institute and in the town Leuven. On social gatherings, I noticed others ordering the same drink the one I ordered. Others who were drinking the same drink as mine were often heard to whisper – look – he is drinking my choice of drink. Early last year, there was a get-together of the Institute and I was invited to join old colleagues.

In Berne (Switzerland), I went to a photographer to get some passport size pictures. He asked me if he could put a picture of mine in his showcase – to which I agreed. After a week, I saw a lot of people gazing at me with appreciative glances. I became conscious and I asked my colleagues in the Bern University whether they have noticed something strange about my appearance. At this point I was told that we spotted a 5-foot portrait of you standing on a frame on the pavement outside a photographer’s studio.I rushed back to the photographer and confronted myself on a stand. On my request he removed my portrait from the street on the condition that he will display a smaller size in his glass shelf.

During 1972-74, there were two other turbaned Sikhs living in Berne – one was Air Chief Marshal Arjan Singh (Ambassador) and S. MP Singh (Consulate Officer). At times people would tell me that they spotted my relatives/brothers in Bern.

On arrival in Tanzania, I was greeted “Banna Singha” – a common respectable address for a Turbaned Sikh.

In Nigeria, I was known as “Alhaji” as most Muslim Nigerians who have performed Hajj normally wear Turbans on social functions. The Amirs in Nigeria also wear Turbans (white or black) in daily life. I enjoyed tremendous respect in Nigeria on account of a Turban on my head. The last (late) President of Nigeria did his Masters’ Degree with me. My other students rose to become Professors, Vice Chancellors and Senior Govt. functionaries across the whole of Nigeria.

On the day a prominent political leader passed away, the members of the Indian Community (150+) living in Nigeria took an offence on my maroon coloured Turban. They blamed me that I was jubilant on her death when actually I wore the Turban just as a normal routine. Later on the condolence meeting organised by the Indian Community, I went to the meeting in Black Turban with a written condolence message to be read in the meeting. The organizers did not allow me to read my message and blamed me that I wore Black Turban out of mockery. Some became very stiff with us on social level. After some years they all felt ashamed of their ignorance and became friendly.

I faced one ugly incident on a London street where a stone was aimed at me (did not hit me though) while entering a telephone both otherwise I had no problem in socialising with my colleagues at Imperial College.

In Malaysia, since there are Sikhs in prominent positions especially as medical doctors, lawyers, policemen, businessmen, academics and govt. servants etc, my Turban was amicably accepted at all levels.

In Papua New Guinea, I was the first Indian and also a Sikh appointed as a Professor in UPNG. One one occasion, the Governor General of PNG, attended a function organized by the Highlander students in UPNG and I was introduced to him. A few weeks later, he invited me and my wife to his residence on a party at the Govt. House. I asked him how come I am the only academic invited? He responded you look distinguished with Turban.

During my stay in PNG, four Indian High Commissioners were posted. All told me that when they met the Prime Minister of PNG first time the PM on welcoming them told them that we have a Turbaned Prof. Singh in UPNG.

When I was leaving PNG in 2007, a number of students (who even became big officers in public life) came to see me and told me -“Prof.- please do not leave PNG and stay here – when you will die we shall build a memorial in your honour in our State”. An emotional offer flowing with respect.

In Australia and New Zealand, a Turbaned-Sikh (though not many visible) is accepted as such but many time I am asked questions about the length and time taken to fix a turban neatly and the significance attached to colours of Turban.

Since 1989, I serve as a Member, Board of Directors, Pacific Basin Consortium on Environment and Health, East-West Center, Honolulu, Hawaii. I get invited every second year on a Conference (the next Conference is from 24-27 September 2013 in Honolulu).

On the third day of my last conference, when I went to the Conference Venue in the morning, I saw a big poster (an enlarged cutting from a local Evening News Paper) hanging on the notice board showing me while trying to buy T-Shirts (Bearing Hawaii) from a roadside vendor for my two daughters. The captioned was ‘Holiday season shopping on’. Certainly a press photographer took fancy of my Turban to splash me in the Evening News. I am glad that I was caught shopping outside the normal conference schedule.

During a conference in Beijing in 2007, the delegates were taken out to visit the historic Tiananmen Square. A number of times, I was singled out selectively by visitors from various countries to pose for a photograph with them on account of my Turban.

In most countries, people asked me to give a demonstration on ‘How to fix a Turban’. They do not believe that it takes me 7-10 minutes to fix it using two mirrors.

I have enjoyed wearing a Turban and I cannot imagine myself without it. It is always nice and inspiring to see a Sangat gathering wearing different colours of Turbans.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

The destination in the life of a Sikh is to become Gurmukh through ‘Gobind Milan’ and the greatest hurdle in achieving success in Sikhi Marg is Duality (Dubida).

For the removal of Dubida, the help of the Gurus who have successfully travelled on the same path and left guidelines for us in Gurbani to facilitate our journey is of paramount importance.

Guru Nanak Sahib guides us for careful deliberation that leads to removal of duality and turns a devotee God-like. Let us delve deep into Gurbani in order to remove dubida, which separates us from Divine Wisdom:-

ਰਖਿ ਰਖਿ ਚਰਨ ਧਰੇ ਵੀਚਾਰੀ ॥ ਦੁਬਿਧਾ ਛੋਡਿ ਭਏ ਨਿਰੰਕਾਰੀ ॥ (Raag Danaasree Guru Nanak Dev Ji, GGS. 685-14).
After careful deliberation, the thoughtful person takes a step. Forsaking duality, he becomes a devotee of the Formless Lord.

Guru Arjan Dev Ji, in the following Sabd, traces the abundance of divine attributes/virtues that await a Gursikh who with the grace of Waheguru is able to remove one’s duality (ਗੁਰਿ ਦੁਬਿਧਾ ਜਾ ਕੀ ਹੈ ਮਾਰੀ ॥ਕਹੁ ਨਾਨਕ ਸੋ ਬ੍ਰਹਮ ਬੀਚਾਰੀ):-

ਜੋ ਇਸੁ ਮਾਰੇ ਸੋਈ ਸੂਰਾ ॥ ਜੋ ਇਸੁ ਮਾਰੇ ਸੋਈ ਪੂਰਾ ॥ (Raag Gauri M. 5, GGS. 237-17).
One who kills this is a spiritual hero.One who kills this is perfect.

ਜੋ ਇਸੁ ਮਾਰੇ ਤਿਸਹਿ ਵਡਿਆਈ ॥ ਜੋ ਇਸੁ ਮਾਰੇ ਤਿਸ ਕਾ ਦੁਖੁ ਜਾਈ ॥੧॥
One who kills this obtains glorious greatness.One who kills this is freed of suffering. ||1||

ਐਸਾ ਕੋਇ ਜਿ ਦੁਬਿਧਾ ਮਾਰਿ ਗਵਾਵੈ ॥ਇਸਹਿ ਮਾਰਿ ਰਾਜ ਜੋਗੁ ਕਮਾਵੈ ॥੧॥ ਰਹਾਉ ॥
How rare is such a person, who kills and casts off duality. Killing it, he attains Raja Yoga, the Yoga of meditation and success. ||1||Pause||

ਜੋ ਇਸੁ ਮਾਰੇ ਤਿਸ ਕਉ ਭਉ ਨਾਹਿ ॥  ਜੋ ਇਸੁ ਮਾਰੇ ਸੁ ਨਾਮਿ ਸਮਾਹਿ ॥
One who kills this has no fear.One who kills this is absorbed in the Naam.

ਜੋ ਇਸੁ ਮਾਰੇ ਤਿਸ ਕੀ ਤ੍ਰਿਸਨਾ ਬੁਝੈ ॥ ਜੋ ਇਸੁ ਮਾਰੇ ਸੁ ਦਰਗਹ ਸਿਝੈ ॥੨॥
One who kills this has his desires quenched.One who kills this is approved in the Court of the Lord. ||2||

ਜੋ ਇਸੁ ਮਾਰੇ ਸੋ ਧਨਵੰਤਾ ॥ਜੋ ਇਸੁ ਮਾਰੇ ਸੋ ਪਤਿਵੰਤਾ ॥
One who kills this is wealthy and prosperous.One who kills this is honorable

ਜੋ ਇਸੁ ਮਾਰੇ ਸੋਈ ਜਤੀ ॥ ਜੋ ਇਸੁ ਮਾਰੇ ਤਿਸੁ ਹੋਵੈ ਗਤੀ ॥੩॥
One who kills this is truly a celibate.One who kills this attains salvation. ||3||

ਜੋ ਇਸੁ ਮਾਰੇ ਤਿਸ ਕਾ ਆਇਆ ਗਨੀ ॥ਜੋ ਇਸੁ ਮਾਰੇ ਸੁ ਨਿਹਚਲੁ ਧਨੀ ॥
One who kills this – his coming is auspicious.One who kills this is steady and wealthy.

ਜੋ ਇਸੁ ਮਾਰੇ ਸੋ ਵਡਭਾਗਾ ॥ ਜੋ ਇਸੁ ਮਾਰੇ ਸੁ ਅਨਦਿਨੁ ਜਾਗਾ ॥੪॥
One who kills this is very fortunate. One who kills this remains awake and aware, night and day. ||4||

ਜੋ ਇਸੁ ਮਾਰੇ ਸੁ ਜੀਵਨ ਮੁਕਤਾ ॥ ਜੋ ਇਸੁ ਮਾਰੇ ਤਿਸ ਕੀ ਨਿਰਮਲ ਜੁਗਤਾ ॥
One who kills this is Jivan Mukta, liberated while yet alive.One who kills this lives a pure lifestyle.

ਜੋ ਇਸੁ ਮਾਰੇ ਸੋਈ ਸੁਗਿਆਨੀ ॥ ਜੋ ਇਸੁ ਮਾਰੇ ਸੁ ਸਹਜ ਧਿਆਨੀ ॥੫॥
One who kills this is spiritually wise.One who kills this meditates intuitively. ||5||

ਇਸੁ ਮਾਰੀ ਬਿਨੁ ਥਾਇ ਨ ਪਰੈ ॥ ਕੋਟਿ ਕਰਮ ਜਾਪ ਤਪ ਕਰੈ ॥
Without killing this, one is not acceptable, Even though one may perform millions of rituals, chants and austerities.

ਇਸੁ ਮਾਰੀ ਬਿਨੁ ਜਨਮੁ ਨ ਮਿਟੈ ॥ ਇਸੁ ਮਾਰੀ ਬਿਨੁ ਜਮ ਤੇ ਨਹੀ ਛੁਟੈ ॥੬॥
Without killing this, one does not escape the cycle of reincarnation.Without killing this, one does not escape death. ||6||

ਇਸੁ ਮਾਰੀ ਬਿਨੁ ਗਿਆਨੁ ਨ ਹੋਈ ॥ਇਸੁ ਮਾਰੀ ਬਿਨੁ ਜੂਠਿ ਨ ਧੋਈ ॥
Without killing this, one does not obtain spiritual wisdom.Without killing this, one’s impurity is not washed off

ਇਸੁ ਮਾਰੀ ਬਿਨੁ ਸਭੁ ਕਿਛੁ ਮੈਲਾ ॥ ਇਸੁ ਮਾਰੀ ਬਿਨੁ ਸਭੁ ਕਿਛੁ ਜਉਲਾ ॥੭॥
Without killing this, everything is filthy.Without killing this, everything is a losing game. ||7||

ਜਾ ਕਉ ਭਏ ਕ੍ਰਿਪਾਲ ਕ੍ਰਿਪਾ ਨਿਧਿ ॥ ਤਿਸੁ ਭਈ ਖਲਾਸੀ ਹੋਈ ਸਗਲ ਸਿਧਿ ॥
When the Lord, the Treasure of Mercy, bestows His Mercy,One obtains release, and attains total perfection.

ਗੁਰਿ ਦੁਬਿਧਾ ਜਾ ਕੀ ਹੈ ਮਾਰੀ ॥ ਕਹੁ ਨਾਨਕ ਸੋ ਬ੍ਰਹਮ ਬੀਚਾਰੀ ॥੮॥੫॥
One whose duality has been killed by the Guru,Says Nanak, contemplates God. ||8||5||

According to Guru Amar Das Ji, the only thing for emancipation or union with the Akal Purkh is through love of devotion and living under Its Will/Fear; thus one should make an honest attempt to become a candidate for divine Grace with complete removal of duality from the mind. It is the Grace of the Akal Purkh necessary to cross this worldly ocean by following the teachings incorporated in the Sabd Guru.

ਬੁਰਾ ਭਲਾ ਤਿਚਰੁ ਆਖਦਾ ਜਿਚਰੁ ਹੈ ਦੁਹੁ ਮਾਹਿ ॥ (Raag Suhi M.3, GGS. 757-6).
He calls others bad and good, as long as he is in duality.

ਗੁਰਮੁਖਿ ਏਕੋ ਬੁਝਿਆ ਏਕਸੁ ਮਾਹਿ ਸਮਾਇ ॥੭॥
The Gurmukh understands the One and Only Lord; He is absorbed in the One Lord. ||7||

Kabir Ji attests the removal of dubida as a means to becoming a Gurmukh:-

ਜਬ ਆਪਾ ਪਰ ਕਾ ਮਿਟਿ ਗਇਆ ਜਤ ਦੇਖਉ ਤਤ ਤੂ ॥੨੦੪॥ (Salok Bhagat Kabir, GGS. 1375-10).
When the difference between myself and others is removed, then wherever I look, I see only You. ||204||

Guru Nanak Sahib reaffirms the negative role of Dubida in realising Divine Guidance, as given below:-

ਆਪੁ ਗਵਾਈਐ ਤਾ ਸਹੁ ਪਾਈਐ ਅਉਰੁ ਕੈਸੀ ਚਤੁਰਾਈ॥ (Raag Tilang M. 1, GGS. 722-14).
One obtains Divine Wisdom by eliminating dubida arising from oneself and not by any other technique.

Even the above is not enough, the real difference is perceived when Waheguru’s Nadr takes over:-

ਸਹੁ ਨਦਰਿ ਕਰਿ ਦੇਖੈ ਸੋ ਦਿਨੁ ਲੇਖੈ ਕਾਮਣਿ ਨਉ ਨਿਧਿ ਪਾਈ ॥
One fully qualifies only when the grace/nadr fully leads the egoless (without dubida) across.

The above sounds something like that when one qualifies in a competitive examination through a written test and an interview one is still not sure to be selected finally unless one gets in to a merit list with the number of earmarked vacancies.

The overall path of removal of Duality is to study of Gur-sabd to obtain Naam:-

– ਕਿਰਪਾ ਕਰੇ ਜੇ ਆਪਣੀ ਤਾ ਗੁਰ ਕਾ ਸਬਦੁ ਕਮਾਹਿ ॥ (Raag Asa M. 2, GGS. 466-18).
If the Lord grants His Grace, one acts according to the Teachings of the Guru’s Shabad.

– ਜਿਸ ਨੋ ਕ੍ਰਿਪਾ ਕਰੈ ਤਿਸੁ ਆਪਨ ਨਾਮੁ ਦੇਇ ॥ ਬਡਭਾਗੀ ਨਾਨਕ ਜਨ ਸੇਇ ॥੮॥੧੩॥ (Raag Gauri M. 5, GGS. 281-1).
He Himself gives His Name to those, upon whom He bestows His Mercy. Very fortunate, O Nanak, are those people. ||8||13||

Obtaining of Naam signifies a state without duality (dubida) to become a Gurmukh (visionary like of Sikh Gurus, Bhagats and Mahapurakhs) as given in Sukhmani Sahib:-.

ਨਾਮ ਸੰਗਿ ਜਿਸ ਕਾ ਮਨੁ ਮਾਨਿਆ ॥ ਨਾਨਕ ਤਿਨਹਿ ਨਿਰੰਜਨੁ ਜਾਨਿਆ ॥੩॥  (Raag Gauri M. 5, GGS. 281-11).
One whose mind accepts the Company of the Naam, The Name of the Lord, O Nanak, knows the Immaculate Lord. ||3||

– Sikhi is indeed a difficult path and cannot be grasped without “GURPARSAD”. When GURPARSAD (ref. to Mool Mantar) descends the removal of Duality becomes imminent followed by a flow of ‘Naam Daan’ (divine wisdom).

ਖੰਨਿਅਹੁ ਤਿਖੀ ਵਾਲਹੁ ਨਿਕੀ ਏਤੁ ਮਾਰਗਿ ਜਾਣਾ ॥ (Raag Raamkali M. 3, GGS. 918-19).
The path they take is sharper than a two-edged sword, and finer than a hair.

“Gurbani eis jag mein channan, Karam vasai mann aaiyai”. To be able to see the light of Gurbani is also governed by Waheguru’s grace.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

According to Gurbani, Naam is the greatest kramat/miracle in Sikhi

ਨਾਨਕ ਗੁਰਮੁਖਿ ਹਰਿ ਨਾਮੁ ਮਨਿ ਵਸੈ ਏਹਾ ਸਿਧਿ ਏਹਾ ਕਰਮਾਤਿ ॥੨॥ (Raag Sorath M. 3, GGS. 65-7)
O Nanak, the Lord’s Name abides in the mind of the Gurmukh; this is spirituality, and this is miraculous power. ||2||

ਨਾਮੈ ਹੀ ਤੇ ਸਭੁ ਪਰਗਟੁ ਹੋਵੈ ਨਾਮੇ ਸੋਝੀ ਪਾਈ ॥ (Raag Raamkali M. 1, GGS. 946-13).
Through the Name, everything is revealed; through the Name, understanding is obtained

ਨਾਨਕ ਹਰਿ ਪ੍ਰਭੁ ਸੋ ਭਉ ਭੰਜਨੁ ਗੁਰਿ ਮਿਲਿਐ ਹਰਿ ਪ੍ਰਭੁ ਪਾਇਆ ॥੧੦॥ (Raag Maaroo M. 1, GGS. 1046-6).
O Nanak, the Lord God is the Destroyer of fear; meeting the Guru, the Lord God is found. ||10||

ਨਵ ਨਿਧਿ ਨਾਮੁ ਨਿਧਾਨੁ ਰਿਧਿ ਸਿਧਿ ਤਾ ਕੀ ਦਾਸੀ ॥ Bhatt Kalh, GGS. 1387-12).
The Naam is the wealth of the nine treasures; prosperity and supernatural spiritual powers are His slaves.

Everything is possible with Naam – connectivity with Waheguru in the driving seat. The difference in the Supreme ‘Sohjee’ of a Saint (with exalted Divine awareness) and an ordinary person is so much that what appears as a ‘Hukam’ to a Saint the same appears as a miracle to others. The only miracle in Sikhi is “liv”- the extent of Liv is beyond description by ordinary people. (‘Manne ki gat kahi na jaaei’- Jap Ji Sahib).

Gurparsad is the stepping stone to obtain Gurmat Naam in order to grasp godly virtues enshrined in the ‘Mool Mantar’ narrated by Guru Nanak Sahib in Jap Ji.

‘Gurparsad’ is a ‘Divine Umbrella’ and on receiving a glimpse of ‘Gurparsad’ one feels as if one is blessed with Sohjee, Kirpa, Nadr, Grace and all the other elements of Bhagati (comprising of Faith, Dhrirr Bharosa, Sardha, Aasra, Visah, Vishwas…….., which follow automatically).

Guru Nanak Sahib thrived on the Gurparsad of Akalpurakh (Ik Oankaar) to receive ‘Sat Naam’, which he shared with Bhai Lehna Ji who on partaking Gurparsad became Guru Angad Dev Ji. Likewise Guru Amardas Ji received Gurparsad from Guru Angad Dev Ji who in turn blessed Bhai Jetha Ji with Gurparsad to turn him into Guru Ram Das Ji – an unparalleled example of a rise ‘from rags to riches’ (a blue collared person who was spotted selling boiled chick peas and later became founder of Amritsar – the heart beat of Sikhi in present time). Similarly the other Gurus received the blessing of preceding Gurus who shared their ‘Gurparsad’ to raise them to Gurudom.

According to Gurmat (Gurbani) Ik Oankaar is present in all of us. However, we need ‘Gurparsad’ to realise the same in us:-

ਮਨ ਤਨ ਅੰਤਰਿ ਏਕੁ ਪ੍ਰਭੁ ਰਾਤਾ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਨਾਨਕ ਇਕੁ ਜਾਤਾ ॥੮॥੧੯॥(Raag Gauri M. 5, GGS. 289-8).
Mind and body within are imbued with the One God. By Guru’s Grace, O Nanak, the One is known. ||8||19||

Gurparsad is the result of Gur-Seva (ਗੁਰ ਸੇਵਾ), which brings one’s self awareness (how insignificant is one) to Bhagati/Devotion (ਭਗਤਿ).

ਗੁਰ ਸੇਵਾ ਬਿਨੁ ਭਗਤਿ ਨ ਹੋਵੀ ਕਿਉ ਕਰਿ ਚੀਨਸਿ ਆਪੈ ॥ (Raag Maaroo M. 1, GGS. 1013-1).

According to Gurbani, the Divine realisation comes only on removal of one’s self-conceited ego with Gurparsad (as a result of Serving the Guru):-

ਸੋ ਸੰਨਿਆਸੀ ਜੋ ਸਤਿਗੁਰ ਸੇਵੈ ਵਿਚਹੁ ਆਪੁ ਗਵਾਏ ॥ (Raag Maaroo M. 1, GGS. 1013-9).
He alone is a Sannyaasi, who serves the True Guru, and removes his self-conceit from within.

– Finally, the liberation is promised in spiritual vibration of Sat Naam – received from Gurbani.
ਸਭਿ ਸੁਖ ਮੁਕਤਿ ਨਾਮ ਧੁਨਿ ਬਾਣੀ ਸਚੁ ਨਾਮੁ ਉਰ ਧਾਰੀ ॥ (Raag Maaroo M. 1, GGS. 1013-14).
All comforts and liberation are found in the Naam, and the vibrations of the Guru’s Bani; I have enshrined the True Name within my heart.

ਨਾਮ ਬਿਨਾ ਨਹੀ ਛੂਟਸਿ ਨਾਨਕ ਸਾਚੀ ਤਰੁ ਤੂ ਤਾਰੀ ॥੯॥੭॥
Without the Naam, no one is saved; O Nanak, with the Truth, cross over to the other side. ||9||7||

– The awareness of Ik Oankaar comes when the doubt about this Sat Naam is dispelled (ਗੁਰ ਪਰਸਾਦਿ ਭਰਮ ਕਾ ਨਾਸੁ):-

ਗੁਰ ਪਰਸਾਦਿ ਭਰਮ ਕਾ ਨਾਸੁ ॥ ਨਾਨਕ ਤਿਨ ਮਹਿ ਏਹੁ ਬਿਸਾਸੁ ॥੩॥ (Raag Gauri M. 5, GGS. 294-5).
By Guru’s Grace, doubt is dispelled.O Nanak, this faith is firmly implanted within. ||3||

Today, we have more Gurbani accessible to guide us as compared to what was once available to most of the Sikh Gurus in their lifetimes except Guru Teg Bhadur Ji and Guru Gobind Singh Ji, yet we are not so spiritual – perhaps we are still lost in doubt (ਭਰਮ) about ‘ Ik Oankaar Sat Naam’.

It appears we tend to ignore the candid advice of Guru Arjan Dev Ji while living in doubts about the existence of Ik Oankaar around us:-

ਪਾਰਬ੍ਰਹਮੁ ਜਿਨਿ ਸਚੁ ਕਰਿ ਜਾਤਾ ॥ਨਾਨਕ ਸੋ ਜਨੁ ਸਚਿ ਸਮਾਤਾ ॥੮॥੧੫॥ (Raag Gauri M. 5, GGS. 283-15).
One who recognizes the Supreme Lord God as True- O Nanak, that humble being is absorbed into the True One. ||8||15||

– Let us pray for Gurparsad so that we get the necessary Divine ‘Sohjee’ to realise ‘Ik Oankaar Sat Naam’.

ਨਾਮ ਸੰਗਿ ਜਿਸ ਕਾ ਮਨੁ ਮਾਨਿਆ ॥ਨਾਨਕ ਤਿਨਹਿ ਨਿਰੰਜਨੁ ਜਾਨਿਆ ॥੩॥ (Raag Gauri M. 5, GGS. 281-11).
One whose mind accepts the Company of the Naam,The Name of the Lord, O Nanak, knows the Immaculate Lord. ||3||

According to Sukhmani Sahib, the source of happiness (anand/sehaj/santokh) does not arise only from ‘Char Padaraths’ (Maya/Wealth etc). Instead all the worldy “Padaraths” are available through Naam only:-

ਨਾਮ ਸੰਗਿ ਜਿਸ ਕਾ ਮਨੁ ਮਾਨਿਆ ॥ ਨਾਨਕ ਤਿਨਹਿ ਨਿਰੰਜਨੁ ਜਾਨਿਆ ॥੩॥(Raag Gauri M. 5, GGS. 281-11).
One whose mind accepts the Company of the Naam The Name of the Lord, O Nanak, knows the Immaculate Lord. ||3||

Naam brings fulfilment of all the desires when one enjoys closeness with Waheguru – the source of real happiness. Guru Arjan Dev Ji helps us to stop our wondering by giving us a comprehensive review about Naam from Sat Yug till Kal Yug:-

ਬਹੁ ਸਾਸਤ੍ਰ ਬਹੁ ਸਿਮ੍ਰਿਤੀ ਪੇਖੇ ਸਰਬ ਢਢੋਲਿ ॥ ਪੂਜਸਿ ਨਾਹੀ ਹਰਿ ਹਰੇ ਨਾਨਕ ਨਾਮ ਅਮੋਲ ॥੧॥ (Raag Gauri M. 5, GGS.265-9).
Th. e many Shaastras and the many Simritees – I have seen and searched through them all. -As a result of research in Spiritual Path, Guru Arjan Dev Ji he has put up a huge banner in the Gurbani:-

ਨਾਨਕ ਕੈ ਘਰਿ ਕੇਵਲ ਨਾਮੁ ॥੪॥੪॥ (Raag Bhaira-o, M. 5, GGS. 1136-16).
Nanak’s home is filled with the Naam, the Name of the Lord. ||4||4|| are not equal to Har, Haray – O Nanak, the Lord’s Invaluable Name.

-There promise of happiness lies in staying with Naam, where all individual desires and hopes are met. However, there is a condition of attachment to” ਏਕੈ ਨਾਇ” without duality (dubida/ego)*:-

ਜਨੁ ਲਾਗਾ ਹਰਿ ਏਕੈ ਨਾਇ ॥ ਤਿਸ ਕੀ ਆਸ ਨ ਬਿਰਥੀ ਜਾਇ ॥ (Raag Gauri M. 5, GGS. 292-17).
The Lord’s humble servant is committed to His Name. His hopes do not go in vain.

-ਹਰਿ ਨਾਮੁ ਜਪਤ ਕਛੁ ਨਾਹਿ ਬਿਓਗੁ ॥(Raag Gauri M.5, GGS. 265-1).
Chanting the Lord’s Name, there is no separation from Him.

The importance of removal of ‘Dubida’ and how to remove “Dubida’ is highlited by Guru Nanak Sahib in his Bani:-

*ਦੁਬਿਧਾ ਛੋਡਿ ਭਏ ਨਿਰੰਕਾਰੀ ॥(Raag Dhanaasree M.1, GGS. 685-14).
Forsaking duality, he becomes a devotee of the Formless Lord.

*ਸਬਦੁ ਬੀਚਾਰਿ ਭਏ ਨਿਰੰਕਾਰੀ ॥ ਦੁਰਮਤਿ ਪਰਹਾਰੀ॥ Raag Raamkali M. 1, GGS. 904-3).
Contemplating the Shabad, we become Nirankaari – we come to belong to the Formless Lord God. Awakening to the Guru’s Teachings, evil-mindedness is taken away.

ਅਨਦਿਨੁ ਜਾਗਿ ਰਹੇ ਲਿਵ ਲਾਈ ॥ ਜੀਵਨ ਮੁਕਤਿ ਗਤਿ ਅੰਤਰਿ ਪਾਈ ॥੪॥
Remaining awake and aware night and day, lovingly focused on the Lord
One becomes Jivan Mukta – liberated while yet alive. He finds this state deep within himself. ||4||

When one reaches a stage of awareness of ਗੁਰਮਤਿ, ਲਿਵ and ਜੀਵਨ ਮੁਕਤਿ, it results in inner ਗਤਿ and all desires vanish in the light of this new ‘Ras’, which a Gurmukh does not like to trade with ‘Char Padaraths.

The happiness of a true Sikh lies more in “Naam Padarath” rather than in ‘Char or more Padaraths (Maya).

ਨਾਨਕ ਨਾਮੁ ਨਿਰੰਜਨੁ ਗਾਈਐ ਪਾਈਐ ਸਰਬ ਨਿਧਾਨਾ ॥ (Raag Dhanaasree: Guru Arjan Dev, GGS. 676-5).
O Nanak, singing the Naam, the Name of the Immaculate Lord, all treasures are obtained.

I do express openly my inability to comprehend Naam fully. It is a matter to be experienced. However, I am hoping that other members of Sangat will continue through their contributions to explore NAAM further.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

In Gurbani, Waheguru name is regarded as precious as Gem, Jewel or Pearl:-

ਰਤਨ ਜਵੇਹਰ ਮਾਣਿਕਾ ਅੰਮ੍ਰਿਤੁ ਹਰਿ ਕਾ ਨਾਉ ॥ ਸੂਖ ਸਹਜ ਆਨੰਦ ਰਸ ਜਨ ਨਾਨਕ ਹਰਿ ਗੁਣ ਗਾਉ ॥੪॥੧੭॥੮੭॥(Sri Raag M. 5, GGS. 48-15).
The Ambrosial Name of the Lord (Waheguru) is a Gem, a Jewel, a Pearl. The essence of intuitive peace and bliss is obtained, O servant Nanak, by singing the Glories of God. ||4||17||87||

ਸੋਈ ਸਾਸਤੁ ਸਉਣੁ ਸੋਇ ਜਿਤੁ ਜਪੀਐ ਹਰਿ ਨਾਉ ॥ ਚਰਣ ਕਮਲ ਗੁਰਿ ਧਨੁ ਦੀਆ ਮਿਲਿਆ ਨਿਥਾਵੇ ਥਾਉ ॥
That is the essence of the scriptures, and that is a good omen, by which one comes to chant the Name of the Lord. The Guru has given me the Wealth of the Lotus Feet of the Lord, and I, without shelter, have now obtained Shelter.

ਸਾਚੀ ਪੂੰਜੀ ਸਚੁ ਸੰਜਮੋ ਆਠ ਪਹਰ ਗੁਣ ਗਾਉ ॥ ਕਰਿ ਕਿਰਪਾ ਪ੍ਰਭੁ ਭੇਟਿਆ ਮਰਣੁ ਨ ਆਵਣੁ ਜਾਉ ॥੧॥
The True Capital, and the True Way of Life, comes by chanting His Glories, twenty-four hours a day. Granting His Grace, God meets us, and we no longer die, or come or go in reincarnation. ||1||

ਮੇਰੇ ਮਨ ਹਰਿ ਭਜੁ ਸਦਾ ਇਕ ਰੰਗਿ ॥
O my mind, vibrate and meditate forever on the Lord, with single-minded love.

Guru Amar Das Ji endorses attachment with Naam:-

ਇਕਿ ਭਰਮਿ ਭੂਲੇ ਫਿਰਹਿ ਦਹ ਦਿਸਿ ਇਕਿ ਨਾਮਿ ਲਾਗਿ ਸਵਾਰਿਆ ॥(Raag Raamkali M. 3, GGS. 918-2).
Some are deluded by doubt, wandering in the ten directions; some are adorned with attachment to the Naam.

ਕਰਿ ਕਿਰਪਾ ਜਿਨ ਨਾਮਿ ਲਾਇਹਿ ਸਿ ਹਰਿ ਹਰਿ ਸਦਾ ਧਿਆਵਹੇ ॥ (Raag Raamkali M. 3, GGS, 919-3).
In Your Mercy, You attach them to the Naam; they meditate forever on the Lord, Har, Har.

What is Naam?

Naam is so widely covered in the Guru Granth Sahib and is described as an essential climax/goal in Sikhi to become a Gurmukh. Therefore, in order to appreciate – What is`Naam and whom to recite/remember to stay in Naam? We need to try to understand some “Perfect Persons” (our Gurus, Bhagats, Mahapurakhs and Gurumukhs) who enjoyed Naam in their lives:-

ਆਠ ਪਹਰ ਪ੍ਰਭ ਬਸਹਿ ਹਜੂਰੇ ॥ ਕਹੁ ਨਾਨਕ ਸੇਈ ਜਨ ਪੂਰੇ ॥੭॥ (Raag Gauri M. 5, GGS. 286-8).
Those who dwell in God’s Presence, twenty-four hours a day- says Nanak, they are the perfect persons. ||7||

Naam is thus dwelling ‘athepehar’ in the Yaad (all the time in remembrance) of a ‘Divine Entity’ i. e. Prabh. In Sikhi, it is achieved by immersing in the GurSabd (Gurbani). The process is gradual and evolving and requires a full faith in GurSabd, Gurus and the ultimate GURU behind the GurSabd/Gurus. Obviously it implies that to stay in the remembrance of the ‘Divine Entity’, it should have a name to remember in order to stay in Naam.

The Spiritual Path in realization of Naam is fully described in Khands in Jap Ji Sahib and in Lavaan. A factor of Divine Grace is vital and important in achieving the goal – Naam. The prerequisite being eraser of ego/duality (man de maihl/dirt/ignorance) with enlightenment of the Divine Hukam/Laws on a contemplation and rigorous experimentation on the truths contained in the Gurbani. All the Sikh Gurus,Bhagats, Mahapurakhs, Sadhs, Sants and Gurmukhs lost their individuality on travelling on this path of Divine remembrance to attain Naam – which proved as a vital force that they received as a gift to sustain a meaningful life:-

ਨਾਨਕ ਨਾਮੁ ਮਿਲੈ ਤਾਂ ਜੀਵਾਂ ਤਨੁ ਮਨੁ ਥੀਵੈ ਹਰਿਆ ॥੧॥ (Mundaavani M. 5, GGS. 1429-16).
O Nanak, if I am blessed with the Naam, I live, and my body and mind blossom forth. ||1||

ਨਾਨਕ ਨਾਮੁ ਮਿਲਿਆ ਤਿਨ ਜਨ ਕਉ ਜਿਨ ਧੁਰਿ ਮਸਤਕਿ ਲੇਖੁ ਲਿਖਾਵਣਿਆ ॥੮॥੧॥੩੨॥੩੩॥ (Raag Maajh M. 3, GGS. 129-17).
O Nanak, they alone receive the Naam, upon whose foreheads such pre-ordained destiny is recorded. ||8||1||32||33||

Guru Arjan Dev Ji expresses his satisfying and fulfilling experience of the company of Naam in Sukhmani Sahib and Guru Ji identifies Naam with the name ‘Nirjan’ (Immaculate Lord) in the following pankti:-

ਨਾਮ ਸੰਗਿ ਜਿਸ ਕਾ ਮਨੁ ਮਾਨਿਆ ॥ ਨਾਨਕ ਤਿਨਹਿ ਨਿਰੰਜਨੁ ਜਾਨਿਆ ॥੩॥ (Raag Gauri M. 5, GGS. 281-11).
One whose mind accepts the Company of the Naam The Name of the Lord, O Nanak, knows the Immaculate Lord. ||3||

ਗੁਰ ਪ੍ਰਸਾਦਿ ਆਪਨ ਆਪੁ ਸੁਝੈ ॥ ਤਿਸ ਕੀ ਜਾਨਹੁ ਤ੍ਰਿਸਨਾ ਬੁਝੈ ॥
By Guru’s Grace, one understands himself; Know that then, his thirst is quenched.

The above pankties reveal that Naam is such a Pdarath that leads to ‘Niranjan’ – a probable or one of the names of the ‘Divine Entity’, which forms Remembrance/Yaad in Naam.

What to recite to stay in Naam?

Understanding about Naam comes from the Gurbani but then whom to recite and remember to stay with the Naam Pdarath? Gurbani guides that a Divine Name (ਨਾਇ ਸੁਣਿਐ) gives rise to Naam (ਨਾਉ ਊਪਜੈ) and produces love/liv to shape a Gurmukh as given in the following panktis:-

ਨਾਇ ਸੁਣਿਐ ਮਨੁ ਰਹਸੀਐ ਨਾਮੇ ਸਾਂਤਿ ਆਈ ॥ ਨਾਇ ਸੁਣਿਐ ਮਨੁ ਤ੍ਰਿਪਤੀਐ ਸਭ ਦੁਖ ਗਵਾਈ ॥ (Raag Sarang Guru Nanak Dev, GGS. 1240-1).
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 ॥
Hearing a Divine Name, one becomes imbued in It; and constant contemplation on Divine Name brings glorious greatness of Naam. The Name brings all honor and status; through the Name, salvation is obtained.

ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਈਐ ਨਾਨਕ ਲਿਵ ਲਾਈ ॥੬॥
The Gurmukh meditates on the Name; Nanak is lovingly attuned to the Name. ||6||
Now what name be recited?

Guru Nanak Sahib calls Him “Ik Onkaar” and proclaims “Aik tui, aik tui (GGS. 144-5). Guru Ji further adds that Your Name alone sustains the World and is also my hope and support:-

ਤੇਰਾ ਏਕੁ ਨਾਮੁ ਤਾਰੇ ਸੰਸਾਰੁ ॥ਮੈ ਏਹਾ ਆਸ ਏਹੋ ਆਧਾਰੁ ॥੧॥ ਰਹਾਉ ॥ (Sri Raag M. 1, GGS. 24-15).
Your Name alone, Lord, saves the world.This is my hope; this is my support. ||1||Pause||

Guru Nanak Sahib lays the code of conduct of a spiritual person on the basis of adopting a Divine Name (ਇਕੁ ਨਾਮੁ ਕੀਆ ਆਧਾਰੋ) as his/her support:

ਸੋਈ ਕਾਜੀ ਜਿਨਿ ਆਪੁ ਤਜਿਆ ਇਕੁ ਨਾਮੁ ਕੀਆ ਆਧਾਰੋ ॥ ਹੈ ਭੀ ਹੋਸੀ ਜਾਇ ਨ ਜਾਸੀ ਸਚਾ ਸਿਰਜਣਹਾਰੋ ॥੩॥ (Sri Raag M. 1, GGS. 24-10).
He alone is a Qazi, who renounces selfishness and conceit, and makes the One Name his Support. The True Creator Lord is, and shall always be. He was not born; He shall not die. ||3||

Guru Arjan Dev Ji confirms and cherishes the Divine presence around him in the following pankties:-

ਗੁਰੁ ਮੇਰੈ ਸੰਗਿ ਸਦਾ ਹੈ ਨਾਲੇ ॥ ਸਿਮਰਿ ਸਿਮਰਿ ਤਿਸੁ ਸਦਾ ਸਮ੍ਹ੍ਹਾਲੇ ॥੧॥ ਰਹਾਉ ॥ (Raag Asa M. 5, GGS. 394-3).
My Guru is always with me, near at hand. Meditating, meditating in remembrance on Him, I cherish Him forever. ||1||Pause||

ਤੇਰਾ ਕੀਆ ਮੀਠਾ ਲਾਗੈ ॥ ਹਰਿ ਨਾਮੁ ਪਦਾਰਥੁ ਨਾਨਕੁ ਮਾਂਗੈ ॥੨॥੪੨॥੯੩॥
Your actions seem so sweet to me. Nanak begs for the treasure of the Naam, the Name of the Lord. ||2||42||93||

– ਥਿਰੁ ਘਰਿ ਬੈਸਹੁ ਹਰਿ ਜਨ ਪਿਆਰੇ ॥ ਸਤਿਗੁਰਿ ਤੁਮਰੇ ਕਾਜ ਸਵਾਰੇ ॥੧॥ ਰਹਾਉ ॥ (Raag Gauri M. 5, GGS. 201-6).
Remain steady in the home of your own self, O beloved servant of the Lord. The True Guru shall resolve all your affairs. ||1||Pause||

ਦੁਸਟ ਦੂਤ ਪਰਮੇਸਰਿ ਮਾਰੇ ॥ਜਨ ਕੀ ਪੈਜ ਰਖੀ ਕਰਤਾਰੇ ॥੧॥
The Transcendent Lord has struck down the wicked and the evil. The Creator has preserved the honor of His servant. ||1||

ਬਾਦਿਸਾਹ ਸਾਹ ਸਭ ਵਸਿ ਕਰਿ ਦੀਨੇ ॥ਅੰਮ੍ਰਿਤ ਨਾਮ ਮਹਾ ਰਸ ਪੀਨੇ ॥੨॥
The kings and emperors are all under his power; He drinks deeply of the most sublime essence of the Ambrosial Naam. ||2||

ਨਿਰਭਉ ਹੋਇ ਭਜਹੁ ਭਗਵਾਨ ॥ਸਾਧਸੰਗਤਿ ਮਿਲਿ ਕੀਨੋ ਦਾਨੁ ॥੩॥
Meditate fearlessly on the Lord God. Joining the Saadh Sangat, the Company of the Holy, this gift is given. ||3||

ਸਰਣਿ ਪਰੇ ਪ੍ਰਭ ਅੰਤਰਜਾਮੀ ॥ ਨਾਨਕ ਓਟ ਪਕਰੀ ਪ੍ਰਭ ਸੁਆਮੀ ॥੪॥੧੦੮॥
Nanak has entered the Sanctuary of God, the Inner-knower, the Searcher of hearts; He grasps the Support of God, his Lord and Master. ||4||108||

In the above select panktis from Gurbani, various Divine Names such as : Niranjan (Immaculate Lord), Sirjanharo (Creator), Har/Hari (omnipresent), Guru, Satguru, Parmeshar, Kartare, Bhagwan, Antarjami, Soami ……..have been highlighted. It is for us now to follow the advice of our Gurus to get to the truth by identifying a ‘Soami’.

– ਕੋਈ ਬੋਲੈ ਰਾਮ ਰਾਮ ਕੋਈ ਖੁਦਾਇ ॥ਕੋਈ ਸੇਵੈ ਗੁਸਈਆ ਕੋਈ ਅਲਾਹਿ ॥੧॥ (Raag Raamkali M. 5, GGS. 885-8).
Some call Him, ‘Raam, Raam’, and some call Him, ‘Khudaa-i’. Some serve Him as ‘Gusain’, others as ‘Allaah’. ||1||

ਕਾਰਣ ਕਰਣ ਕਰੀਮ ॥ਕਿਰਪਾ ਧਾਰਿ ਰਹੀਮ ॥੧॥ ਰਹਾਉ ॥
He is the Cause of causes, the Generous Lord. He showers His Grace and Mercy upon us. ||1||Pause||

– ਕਹਤ ਨਾਮਦੇਉ ਤਾ ਚੀ ਆਣਿ ॥ ਨਿਰਭੈ ਹੋਇ ਭਜੀਐ ਭਗਵਾਨ ॥੪॥੧॥(Raag Sarang Bhagat Namdev, GGS. 1252-14).
Says Naam Dayv, seek God’s Shelter;Be fearless, and vibrate on the Lord God. ||4||1||

The writing is clearly on the wall:

ਬੀਸ ਬਿਸਵੇ ਗੁਰ ਕਾ ਮਨੁ ਮਾਨੈ ॥ ਸੋ ਸੇਵਕੁ ਪਰਮੇਸੁਰ ਕੀ ਗਤਿ ਜਾਨੈ ॥(Raag Gauri M. 5, GGS. 287-1).
One who obeys the Guru’s Teachings one hundred percent That selfless servant comes to know the state of the Transcendent Lord.

One can choose any Divine Name for Jaap (Gopal damodar dindyal dukhbhajan pooran kirpal). However, my choice for Waheguru-Jaap comes from Bhatt Bani on page 14 of the GGS and the salutation introduced by Guru Gobind Singh Ji. Bhatt Ji is clearly praising the Guru of Gurus whose presence in them made them so elevated and special) and not praising Guru’s personality, which did not exist after merger with His Soami.

ਕਾਲ ਕਲਮ ਹੁਕਮੁ ਹਾਥਿ ਕਹਹੁ ਕਉਨੁ ਮੇਟਿ ਸਕੈ ਈਸੁ ਬੰਮ੍ਯ੍ਯੁ ਗ੍ਯ੍ਯਾਨੁ ਧ੍ਯ੍ਯਾਨੁ ਧਰਤ ਹੀਐ ਚਾਹਿ ਜੀਉ ॥ (Savaiye Bhatt Gayand< GGS. 1402- 14).
Death’s pen and command are in Your hands. Tell me, who can erase it? Shiva and Brahma yearn to enshrine Your spiritual wisdom in their hearts.

ਸਤਿ ਸਾਚੁ ਸ੍ਰੀ ਨਿਵਾਸੁ ਆਦਿ ਪੁਰਖੁ ਸਦਾ ਤੁਹੀ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿ ਜੀਉ ॥੧॥੬॥
You are forever True, the Home of Excellence, the Primal Supreme Being. Waahay Guru, Waahay Guru, Waahay Guru, Waahay Jee-o. ||1||6||

ਰਾਮ ਨਾਮ ਪਰਮ ਧਾਮ ਸੁਧ ਬੁਧ ਨਿਰੀਕਾਰ ਬੇਸੁਮਾਰ ਸਰਬਰ ਕਉ ਕਾਹਿ ਜੀਉ ॥
You are blessed with the Lord’s Name, the supreme mansion, and clear understanding. You are the Formless, Infinite Lord; who can compare to You?

ਸੁਥਰ ਚਿਤ ਭਗਤ ਹਿਤ ਭੇਖੁ ਧਰਿਓ ਹਰਨਾਖਸੁ ਹਰਿਓ ਨਖ ਬਿਦਾਰਿ ਜੀਉ ॥
For the sake of the pure-hearted devotee Prahlaad, You took the form of the man-lion, to tear apart and destroy Harnaakhash with your claws.

ਸੰਖ ਚਕ੍ਰ ਗਦਾ ਪਦਮ ਆਪਿ ਆਪੁ ਕੀਓ ਛਦਮ ਅਪਰੰਪਰ ਪਾਰਬ੍ਰਹਮ ਲਖੈ ਕਉਨੁ ਤਾਹਿ ਜੀਉ ॥
You are the Infinite Supreme Lord God; with your symbols of power, You deceived Baliraja; who can know You?

ਸਤਿ ਸਾਚੁ ਸ੍ਰੀ ਨਿਵਾਸੁ ਆਦਿ ਪੁਰਖੁ ਸਦਾ ਤੁਹੀ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿ ਜੀਉ ॥੨॥੭॥
You are forever True, the Home of Excellence, the Primal Supreme Being. Waahay Guru, Waahay Guru, Waahay Guru, Waahay Jee-o. ||2||7||

Waheguru Ji Ka Khalsa, Waheguru Ji ki Fateh (Waheguru is Truth and that Truth brings well-being) -is a salutation given by Guru Gobind Singh and sums up the essence of Guru Granth Sahib that he ordained as our living Guru. So remembrance of Waheguru is an option indicated by Guru Gobind Singh Ji as well.

Guru Teg Bhadur Ji endorses Gurbani and Raam and Gobind Names for reciting:-

ਨਾਮੁ ਰਹਿਓ ਸਾਧੂ ਰਹਿਓ ਰਹਿਓ ਗੁਰੁ ਗੋਬਿੰਦੁ ॥ਕਹੁ ਨਾਨਕ ਇਹ ਜਗਤ ਮੈ ਕਿਨ ਜਪਿਓ ਗੁਰ ਮੰਤੁ ॥੫੬॥(SAlok M. 9, GGS. 1429-9).
The Naam remains; the Holy Saints remain; the Guru, the Lord of the Universe, remains.
Says Nanak, how rare are those who chant the Guru’s Mantra in this world. ||56||

ਰਾਮ ਨਾਮੁ ਉਰ ਮੈ ਗਹਿਓ ਜਾ ਕੈ ਸਮ ਨਹੀ ਕੋਇ ॥ਜਿਹ ਸਿਮਰਤ ਸੰਕਟ ਮਿਟੈ ਦਰਸੁ ਤੁਹਾਰੋ ਹੋਇ ॥੫੭॥੧॥
I have enshrined the Lord’s Name within my heart; there is nothing equal to it. Meditating in remembrance on it, my troubles are taken away; I have received the Blessed Vision of Your Darshan. ||57||1||

Kabeer Ji puts it rather humorously by recommending any name of one’s choice:

ਕਬੀਰ ਕੇਸੋ ਕੇਸੋ ਕੂਕੀਐ ਨ ਸੋਈਐ ਅਸਾਰ ॥ ਰਾਤਿ ਦਿਵਸ ਕੇ ਕੂਕਨੇ ਕਬਹੂ ਕੇ ਸੁਨੈ ਪੁਕਾਰ ॥੨੨੩॥ Salok Bhagat Kabir, GGS. 1376-11).
Kabeer, chant the Name of the Beautifully-haired Lord; do not sleep unaware. Chanting His Name night and day, the Lord will eventually hear your call. ||223||

I do hope that those who do not subscribe to Waheguru-Jaap might get some direction that Waheguru-Jaap is according to Gurmat. However, devotees are free to choose the name of their SOAMI out of the numerous names that are otherwise represented in the word – WAHEGURU. I know of some Sikh friends who do Jaap of Raam (who is rammiyia hoea hei/ present everywhere).

Finally, I leave you with the message of Guru Amar Das Ji and Guru Arjan Dev Ji:-

ਸਦਾ ਸਿਫਤਿ ਸਲਾਹ ਤੇਰੀ ਨਾਮੁ ਮਨਿ ਵਸਾਵਏ ॥ ਨਾਮੁ ਜਿਨ ਕੈ ਮਨਿ ਵਸਿਆ ਵਾਜੇ ਸਬਦ ਘਨੇਰੇ ॥ (Raag Raamkali M. 3, GGS. 917-7).
Constantly singing Your Praises and Glories, Your Name is enshrined in the mind. The divine melody of the Sabd vibrates for those, within whose minds the Naam abides.

My personal experience is that initially Waheguru Nam Japna works as a tool to invoke Naam (just a ‘kinka’ – kinka ek jis jee basaive, taakee mehma ghani na aave’) and that attracts a deeper sense to explore Gurbani and the outcome experienced is that of automatically reciting the name of Waheguru.

So Wheguru Jaap is a Divine TOOL as well as a necessary and an imperative outcome on realizing Naam.

ਬੇਦ ਪੁਰਾਨ ਸਿੰਮ੍ਰਿਤਿ ਸੁਧਾਖ੍ਯ੍ਯਰ ॥  ਕੀਨੇ ਰਾਮ ਨਾਮ ਇਕ ਆਖ੍ਯ੍ਯਰ ॥ (Raag Gauri M. 5, GGS. 262-11).
The Vedas, the Puraanas and the Simritees, the purest of utterances, Were created from the One Word of the Name of the Lord.

ਕਿਨਕਾ ਏਕ ਜਿਸੁ ਜੀਅ ਬਸਾਵੈ ॥ ਤਾ ਕੀ ਮਹਿਮਾ ਗਨੀ ਨ ਆਵੈ ॥
That one, in whose soul the One Lord dwells. The praises of his glory cannot be recounted.

Kindly be advised to ponder on the following pointer/message of Guru Nanak Sahib to stay focused:-

ਗੁਰਮਤਿ ਸਾਚੀ ਹੁਜਤਿ ਦੂਰਿ ॥ ਬਹੁਤੁ ਸਿਆਣਪ ਲਾਗੈ ਧੂਰਿ ॥ (Raag Assa, M. 1. GGS 352)
On receiving the Guru’s true instruction (Gurmat), man’s caviling departs.
Through excessive cleverness, the dust of sin clings to the mortal.
To be continued………

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

Naam is a blissful/truthful and real experience (divine ‘atam sar- ras’). It cannot be explained or described in words. It originates with a Satguru/Guru and pondering on his truthful message ( Gurbani for Sikhs, Kalma or Baanghe Il’lahi for Muslims, Veds Gyan or akash Bani for Hindus and Word for Christians and ehics in Budhism etc.). Naam is not a word or a name and is not restricted to any language or nationality. It is universal and for all human-beings.

In Sikhism the Naam as a universal truth was first bestowed upon Guru Nanak Ji by the Almighty God (Akalpurakh/Kartar). Guru was imbued with the truth of Naam and he regarded this experience as his precious and sustainable possession. Guru Ji then went on to share his blissful experience with the members of the Sikh community and later to the entire humanity through a forceful messages in the Gurbani like of: “Thaeraa eaek naam thaarae sansaar, mai eaehaa aas eaeho adahaar” (Sri Raag M.1, Guru Nanak GGS 24). Later on Guru Arjan Dev Ji reiterated the same sentiments: “Nanak ke ghar kewal naam”- (Raag Bhairon M.5, GGS 1136-16).

According to Gurbani Waheguru/God is manifested in all beings (toon ghatt ghatt anter, sarab nirantar jee, Har eko Purak samana – Raag Aasaa M. 4, GGS 11) but under the cloud of egotism they are unable to perceive the Truth. Guru Nanak Ji received the gift of Naam from his Satguru (his beloved Kartar) and likewise Guru Ji passed on the same gift to the Universal community in love and affection for its benefit/salvation.

The various religious scriptures/books, including in Guru Granth Sahib, do not have Naam in them. Instead these all talk about attributes of Naam. Such attributes were experienced by our Gurus, Bhagats and other Gurmukhs and they left their foot prints in the form of Gurbani, which is embodied in the Guru Granth Sahib, our living Guru. Guru Granth Sahib and other scriptures are the outcome of Naam – Jessi mei aavae khasam ki bani, thesserra kari gian ve lalo (Guru Nanak , GGS). Mere reading of the Gurbani, without understanding/contemplating and putting in practice in daily life, does not help in receiving Naam. Naam is revealed not by only reading the Gurbani but by reading in the Gurbani – Naam is an accumulated personal divine experience, which comes with Divine grace.

The religious teachers of other religions had had similar experiences, which are narrated in their respective holy books/scriptures suiting their communities and their respective environments. Although they showed somewhat different paths but all were going towards the same destination. All other Scriptures/holy books were put together by their devotees at different intervals of time after the demise of their respective main religious teachers/Prophet/ gods/goddesses etc. Whereas the Guru Granth Sahib’s Gurbani changed hands from one Guru to the other to safe guard authenticity. So it makes it genuine and special for the Sikhs to rely on it as a true Guru.

According to the Gurbani, to gain the truthful experience of Naam one has to go to a true Guru (teacher – e.g. Guru Nanak’s teacher was ‘God’ himself) to accept and contemplate on Guru’s divine message (i.e. Gurbani in case of the Sikhs). With certain degree of devotion and humility a devotee (whether educated or uneducated- GGS 197-18; one need not hold degrees/diplomas/ certificates or initial scholarship) attracts divine grace, which helps the devotee to get rid of his/her ego (houmai).

As soon as as the cloud of ego disappears, the devotee sees the God all around, everywhere and in every being. At this point a state of ecstasy (vismaad) develops and the devotee automatically starts speaking out the name of his/her mentor, which could be Waheguru, Satnam, Akalpurakh, Allah, Ram, Rahim, Gopal, God, Lord or any other divine name adored by the devotee). This marks the beginning of uninterrupted ‘Simran’, which has its own sweetness and a taste that no one can describe (like the essence of the Gurbani tuk referring to: ‘gunge ki mithaai’). This takes the devotee to a stage conforming to the tuk: “Uthath bathath sovat naam kau Nanak jan ke sad kaam” (Raag Gauri Sukhmanee M. 5, Asht. 17, pauri 6). Naam brings serenity, divine wisdom, highest scholarship, illumination of mind and soul and ends in God realization as ‘Gurprasad’ to achieve a coveted status of “Vadbhaghi” – fortunate one or chosen one (‘Man Tan Rang Ratte’, ‘Ishaq Mezaz’) with the full awareness that there is nothing but God and all service is to serve God with utmost perfection. The divine wisdom flows from God to devotee in abundance due to a direct contact (‘Naam sang jis ka man manneia, Nanak tinnae niranjan janeia’ Sukhmanee Sahib, Asht. 14, pauri3). For a ‘Naami’ – Naam is everything: it is roop, rang, parvaar, valuable possessions, anmol ratan, entire khazana (treasure). Above all the Naami shares Naam with others.

All the Sikh Gurus including the Bhagats, and other enlightened souls went through this process and on God realization they exhibited all godly virtues as given from page 1 to 1429 (Japji Sahib to Mundavani) of the Guru Granth Sahib, such as: Trust in one God, holding the truth the highest, nirvair, nirbho and to attribute all achievements solely coming out of Gurprasad (Mool Mantar).

They live a disciplined life (Dharam Khand) as per divine hukam and direct their endeavors (Saram Khand) to collect divine wisdom to strengthen their speech with divine power (Karam Khand) to stay ‘sito sita’ with God to enjoy joyous ‘Anand’ as preparation to merge with God (Sach Khand) – ‘Gobind Milan’.

They remain imbued and committed to truthfulness, contentment and contemplative life style while enjoying the ‘Amrit of Naam’ as their only source of inspiration to face all possible hurdles in the worldly life (Mundavani M. 5. GGS 1429).

ਨਾਨਕ ਭਗਤਾ ਭੁਖ ਸਾਲਾਹਣੁ ਸਚੁ ਨਾਮੁ ਆਧਾਰੁ ॥ (Raag Aasaa M. 1, GGS 466).

They all become instruments of God to serve none other than God while God operating their thought process by granting them ‘Dib Drishit’ by pouring His own divine wisdom as nadr and grace: “Jin kau nadr karam tin kar” (Japji Sahib, pauri 38).They see the presence of God as a reality, like: Ke zaahar zahoor hain|| Ke haazar hazoor hain|| (Guru Gobind Singh Ji, Jaap Sahib, Dasam Granth 25).

I would think that all those who prove to be genius in basic and applied sciences (including agricultural, medical and geo-sciences etc.); social sciences; humanities; political and social leaders & reformers; artists; poets; different types of professionals and literary figures of extraordinary skills who explore the Nature and make a big difference in creating peace and prosperity in the world are also blessed with Naam and guided by God to serve God’s creation. Their service is serve God and amounts to spreading divinity by unfolding the truths in Nature.

Finally, according to Gurbani those who receive/obtain Naam succeed in their mission of life:-

ਕਰਿ ਕਿਰਪਾ ਜਿਸੁ ਆਪਨੈ ਨਾਮਿ ਲਾਏ ॥ ਨਾਨਕ ਚਉਥੇ ਪਦ ਮਹਿ ਸੋ ਜਨੁ ਗਤਿ ਪਾਏ ॥੫॥ (Raag Gauhree M. 5, GGS 284-14).
Guru Nanak Sahib puts his full and total trust in Naam:-

ਤੇਰਾ ਏਕੁ ਨਾਮੁ ਤਾਰੇ ਸੰਸਾਰੁ ॥ ਮੈ ਏਹਾ ਆਸ ਏਹੋ ਆਧਾਰੁ ॥੧॥ ਰਹਾਉ ॥ (Raag Sriraag M. 1, GGS 24-15).
Your Name alone, Lord, saves the world. This is my hope; this is my support. ||1||Pause||

Guru Arjan Dev Ji advises in Sukhmani Sahib: “Naam sang ji ka mann manneia, Nanak tinaei niranjan janeaia” (Ashtpadi 14, pauri 3).

It appears that Naam is a thread that one needs to hold on to in order to know Waheguru (to become aware of divine virtues). All the Sikh Gurus, Baghats, Mahapurakhs and Gurmukhs have given evidence of knowing Waheguru by holding on to Naam (even those who were not exposed to Gurbani)..

In Sukhmami Sahib it is also revealed that Naam is a gift from Waheguru and we all have within us since birth: “Nau nidh amrit prab ka naam dehi meh eis ka bisram”.

We are not able to recognize the presence of Naam because of a shield of ego (h0umai) in us and the suggested remedy to bring out Naam from hiding is – “Prab ka simran sab te oocha” (staying in remembrance -Mithi Yad of Waheguru): “Prab ke simran man ki mal jahe, amrit naam ridh maeh samaye”.

Once the heart and mind is filled with Naam then the ‘man’ gradually settles down with Naam that leads to blissful divine awastha enjoyed by spiritual leaders.

In Gurmat, removal of ego is a prerequisite to obtaining of Naam, which is achieved by contemplation on Gur-Sabd as Hukam of Waheguru. – “Nanak hukame je booje ta homai kahe na kohe”. (Jap Ji Sahib). To be able to live in Hukam of Waheguru comes with His Bhagati (devotion); and the Bhagati comes with His Grace (kirpa/nadr/gurparsad) – “kar kirpa jis apni bhagat dehe, Nanak te ja naam milaye” (Sukhmani Sahib Ashtpadi 11 pauri 3).

The meditation in Gurmat is to live with trust and faith in Gur-Sabd (Gurbani) as ordained by Waheguru as the ‘Hukam of Waheguru’. To be continued……..

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

Guru Nanak Sahib says “ਲੈਨਿ ਜੋ ਤੇਰਾ ਨਾਉ”. Could ਨਾਉ be any different from ਨਾਉ?

ਹੰਉ ਕੁਰਬਾਨੈ ਜਾਉ ਤਿਨਾ ਕੈ ਲੈਨਿ ਜੋ ਤੇਰਾ ਨਾਉ ॥ ਲੈਨਿ ਜੋ ਤੇਰਾ ਨਾਉ ਤਿਨਾ ਕੈ ਹੰਉ ਸਦ ਕੁਰਬਾਨੈ ਜਾਉ ॥੧॥ ਰਹਾਉ ॥ (Raag Tilang M. 1, GGS. 722-2).
I am a sacrifice to those who take to Your Name. Unto those who take to Your Name, I am forever a sacrifice. ||1||Pause||

Guru Arjan Sahib reaffirms the same in Sukhmani Sahib:-

ਏਕੋ ਜਪਿ ਏਕੋ ਸਾਲਾਹਿ ॥ ਏਕੁ ਸਿਮਰਿ ਏਕੋ ਮਨ ਆਹਿ ॥ (Raag Gauri M. 5, GGS. 289-5).
Meditate on the One, and worship the One. Remember the One, and yearn for the One in your mind.

ਏਕਸ ਕੇ ਗੁਨ ਗਾਉ ਅਨੰਤ ॥ ਮਨਿ ਤਨਿ ਜਾਪਿ ਏਕ ਭਗਵੰਤ ॥
Sing the endless Glorious Praises of the One. With mind and body, meditate on Waheguru.

ਏਕੋ ਏਕੁ ਏਕੁ ਹਰਿ ਆਪਿ ॥ ਪੂਰਨ ਪੂਰਿ ਰਹਿਓ ਪ੍ਰਭੁ ਬਿਆਪਿ ॥
Waheguru is the One and Only One. Waheguru is totally permeating all.

ਅਨਿਕ ਬਿਸਥਾਰ ਏਕ ਤੇ ਭਏ ॥ ਏਕੁ ਅਰਾਧਿ ਪਰਾਛਤ ਗਏ ॥
The many expanses of the creation have all come from the One Waheguru. Adoring Waheguru, ignorance is removed.

ਮਨ ਤਨ ਅੰਤਰਿ ਏਕੁ ਪ੍ਰਭੁ ਰਾਤਾ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਨਾਨਕ ਇਕੁ ਜਾਤਾ ॥੮॥੧੯॥
When mind and body within are imbued with the Only Waheguru. Then the Divine Grace descends and Waheguru is known.||8||19||

If we look at the opening and the concluding verses of the Guru Granth Sahib, we do get an absolute clarity of ‘Naam’.

ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥
One Universal Creator God, The Name Is Truth (or His existence is Trth) Creative Being Personified No Fear No Hatred Image Of The Undying, Beyond Birth, Self-Existent. By Guru’s Grace~

॥ ਜਪੁ ॥
Chant And Meditate:

ਆਦਿ ਸਚੁ ਜੁਗਾਦਿ ਸਚੁ ॥ ਹੈ ਭੀ ਸਚੁ ਨਾਨਕ ਹੋਸੀ ਭੀ ਸਚੁ ॥੧॥
True In The Primal Beginning. True Throughout The Ages. True Here And Now. O Nanak, Forever And Ever True. ||1||

– ਥਾਲ ਵਿਚਿ ਤਿੰਨਿ ਵਸਤੂ ਪਈਓ ਸਤੁ ਸੰਤੋਖੁ ਵੀਚਾਰੋ ॥ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਠਾਕੁਰ ਕਾ ਪਇਓ ਜਿਸ ਕਾ ਸਭਸੁ ਅਧਾਰੋ ॥ (Mundaavani Guru Arjan Dev, GGS. 1429-12).
Upon this Plate, three things have been placed: Truth, Contentment and Contemplation. The Ambrosial Nectar of the Naam, the Name of our Lord and Master, has been placed upon it as well; it is the Support of all.

ਜੇ ਕੋ ਖਾਵੈ ਜੇ ਕੋ ਭੁੰਚੈ ਤਿਸ ਕਾ ਹੋਇ ਉਧਾਰੋ ॥ ਏਹ ਵਸਤੁ ਤਜੀ ਨਹ ਜਾਈ ਨਿਤ ਨਿਤ ਰਖੁ ਉਰਿ ਧਾਰੋ ॥
One who eats it and enjoys it shall be saved. This thing can never be forsaken; keep this always and forever in your mind.

ਤਮ ਸੰਸਾਰੁ ਚਰਨ ਲਗਿ ਤਰੀਐ ਸਭੁ ਨਾਨਕ ਬ੍ਰਹਮ ਪਸਾਰੋ ॥੧॥
The dark world-ocean is crossed over, by grasping the Feet of the Lord; O Nanak, it is all the extension of God. ||1||

– The ‘Sat Naam’of Mool Mantar is described as ‘Amrit Naam’ in the concluding verse of Mundavani and is further elaborated as the one who is everywhere (ਬ੍ਰਹਮ ਪਸਾਰੋ). Who can be everywhere except Waheguru?

So obviously the ‘Naam’ (ਸਤਿ ਨਾਮੁ) of Guru Nanak Ji is the same as his ੴ, ਕਰਤਾ ਪੁਰਖੁ, ਨਿਰਭਉ, ਨਿਰਵੈਰੁ, ਅਕਾਲ ਮੂਰਤਿ, and ਅਜੂਨੀ ਸੈਭੰ.

As a true Guru, Guru Nanak Sahib hands over the key to this pussle by ending the opening verse of Guru Granth Sahib with a word ‘ਗੁਰ ਪ੍ਰਸਾਦਿ’ (Guru’s Grace/ Gur-kirpa/Nadr…). You will notice that the word ‘ਗੁਰ ਪ੍ਰਸਾਦਿ’ stands alone in the Mool Mantar and does not as such relate to other words i. e. ੴ, ਕਰਤਾ ਪੁਰਖੁ, ਨਿਰਭਉ, ਨਿਰਵੈਰੁ, ਅਕਾਲ ਮੂਰਤਿ, and ਅਜੂਨੀ ਸੈਭੰ.

Guru Nanak Sahib is clearly directing that Gurparsad (‘ਗੁਰ ਪ੍ਰਸਾਦਿ’/Gur’s Grace) is the way to know Sat Naam/Amrit Naam or Waheguru and the Gurparsad is nothing but the Bani of Guru Granth Sahib, which need to be contemplated with patience as adviced by the Chief Editor of the Guru Granth Sahib in the Mundavani (ਸਤੁ ਸੰਤੋਖੁ ਵੀਚਾਰੋ).

I am pretty convinced that the ‘Naam’ of Guru Nanak Sahib is the same as Ikoankaar (ੴ) of Guru Nanak Sahib thats why Guru Sahib proclaims:

ਤੇਰਾ ਏਕੁ ਨਾਮੁ ਤਾਰੇ ਸੰਸਾਰੁ ॥ ਮੈ ਏਹਾ ਆਸ ਏਹੋ ਆਧਾਰੁ ॥੧॥ ਰਹਾਉ ॥ (Sri Raag Guru Nanak Dev, GGS. 24-15).
Your Name alone, Lord, saves the world. This is my hope; this is my support. ||1||Pause||

Many scientists are doing research but only a few who have an evolved consciousness make some breakthrough discoveries as per the laws of Natural Sciences.

Similarly, those who are in an advanced state of spiritual consciousness enjoy the state of Naam (by dipping in Naam Adhaar) to understand the Spiritual laws.

Guru Nanak Dev Ji, in Jap Ji Sahib, gives a simple example of removing dirt from a soiled body part or clothes This statement everyone understands that this happens as such. However, a chemist who is at higher consciousness of subject of chemistry could go further and explain the mechanism of dirt removal by bring in concept of surface area and surface tension etc.- as per Laws of Chemical & Physical Sciences.

Guru Ji next talks about the role of Naam as a tool in getting rid of evilness of mind/intellect (the veil of ignorance, which separates Self from Universal-Self ). An ordinary person or a chemist/scientist has no clue to the underlying mechanism of this phenomenon whereas one who has spiritual consciousness will understand and appreciate the cleansing process/mechanism of removing dirt (ignorance) of mind with Naam as a truthful Spiritual Law.

A person with spiritual consciousness can appreciate scientific laws of Nature but a pure scientist cannot appreciate spiritual laws as such without experiencing spirituality. There is`always a gap in the thinking of Pure Scientists and Spiritual Scientists.

ਭਰੀਐ ਹਥੁ ਪੈਰੁ ਤਨੁ ਦੇਹ ॥ ਪਾਣੀ ਧੋਤੈ ਉਤਰਸੁ ਖੇਹ ॥ (Guru Nanank, Jap Ji, GGS.4).
When the hands and the feet and the body are dirty, water can wash away the dirt.

ਮੂਤ ਪਲੀਤੀ ਕਪੜੁ ਹੋਇ ॥ ਦੇ ਸਾਬੂਣੁ ਲਈਐ ਓਹੁ ਧੋਇ ॥
When the clothes are soiled and stained by urine, soap can wash them clean.

ਭਰੀਐ ਮਤਿ ਪਾਪਾ ਕੈ ਸੰਗਿ ॥ ਓਹੁ ਧੋਪੈ ਨਾਵੈ ਕੈ ਰੰਗਿ ॥
But when the intellect is stained and polluted by sin, it can only be cleansed by the Love of the Name.

Guru Amar Das Ji also emphasises on the importance of Naam while making it clear that all educational diplomas, degrees, fellowships are just worldly pursuits, which help in the growth of ego, duality and hankar.

ਪੜਣਾ ਗੁੜਣਾ ਸੰਸਾਰ ਕੀ ਕਾਰ ਹੈ ਅੰਦਰਿ ਤ੍ਰਿਸਨਾ ਵਿਕਾਰੁ ॥ ਹਉਮੈ ਵਿਚਿ ਸਭਿ ਪੜਿ ਥਕੇ ਦੂਜੈ ਭਾਇ ਖੁਆਰੁ ॥ (Raag Sorath M. 3, GGS. 650)
Reading and studying are just worldly pursuits, if there is thirst and corruption within. Reading in egotism, all have grown weary; through the love of duality, they are ruined.

Guru Ji further stresses that the real education is in contemplating the Gur-sabd (Gurbani) and in evolving one’s consciousness to taste the essence of Naam (Waheguru) – the treasure of excellence. He adds that blessed are those who trade in the bliss of Naam.

ਸੋ ਪੜਿਆ ਸੋ ਪੰਡਿਤੁ ਬੀਨਾ ਗੁਰ ਸਬਦਿ ਕਰੇ ਵੀਚਾਰੁ ॥ ਅੰਦਰੁ ਖੋਜੈ ਤਤੁ ਲਹੈ ਪਾਏ ਮੋਖ ਦੁਆਰੁ ॥
He alone is educated, and he alone is a wise Pandit, who contemplates the Word of the Guru’s Shabad. He searches within himself, and finds the true essence; he finds the Door of Salvation.

ਗੁਣ ਨਿਧਾਨੁ ਹਰਿ ਪਾਇਆ ਸਹਜਿ ਕਰੇ ਵੀਚਾਰੁ ॥ ਧੰਨੁ ਵਾਪਾਰੀ ਨਾਨਕਾ ਜਿਸੁ ਗੁਰਮੁਖਿ ਨਾਮੁ ਅਧਾਰੁ ॥੧॥
He finds the Lord, the treasure of excellence, and peacefully contemplates Him. Blessed is the trader, O Nanak, who, as Gurmukh, takes the Name as his only Support. ||1||

The Sukhmanee Sahib proclaims the following:-

ਨਾਮ ਸੰਗਿ ਜਿਸ ਕਾ ਮਨੁ ਮਾਨਿਆ ॥ ਨਾਨਕ ਤਿਨਹਿ ਨਿਰੰਜਨੁ ਜਾਨਿਆ ॥੩॥ (Raag Gauri M. 5, GGS.281).
One whose mind accepts the Company of the Naam, the Name of the Lord, O Nanak, knows the Immaculate Lord. ||3||

For all spiritual matters in Sikhi, it is necessary to have a good grasp of the Gurbani in the Guru Granth Sahib. To be continued……..
Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

Discussion on Naam will ever remain inconclusive due to its vastness……..

Bani (Gurbani) – Naam – Guru and Waheguru are interconnected with definite linkage.

Bani is Divine Gian originated from Waheguru and relayed to us through our Gurus. Naam is an enlightening essence obtained on digesting the Gian of the Gurbani. When the Naam surfaces or comes in to play (as a divine tool) then one gets a glimpse of Hukumi ( the Enlightener and giver of Gurbani – i. e. Waheguru). In this awastha, a true devotee/Gurmukh automatically sings/utters/recites or speak out the name of Hukumi (Waheguru, Waheguru, Waheguru….).

Obviously, there is difference in repeating Waheguru as a first step (as a Mantra) and when a devotee commences to chant a Divine Naam when fully engrossed in Waheguru.

ਨਾਮ ਸੰਗਿ ਜਿਸ ਕਾ ਮਨੁ ਮਾਨਿਆ ॥ ਨਾਨਕ ਤਿਨਹਿ ਨਿਰੰਜਨੁ ਜਾਨਿਆ ॥੩॥ (Raag Gauri, M. 5, GGS. 281-11).
One whose mind gets engrossed in Naam, Through the Name of the Lord, O Nanak,one knows the Immaculate Lord. ||3||

If you carefully analyse the above verse of Sukhmani Sahib (By Guru Arjan Dev Ji), it becomes clear that the Naam is key of Divine Gian instrumental in knowing Niranjan (Waheguru). Naam appears to be the key vital key to open the mystic door to know Waheguru. Therefore, Naam is a definite link to Waheguru.

The following verse makes it further clear that Naam is a Divine Gian that is obtained with the grace/Nadr/Gurparsad of Waheguru and its presence makes a person ‘nirmal Gurmukh ” ਸੋ ਜਨੁ ਨਿਰਮਲੁਥੀਆ” (immaculate, pure/ego-less/without dubida).

ਕਰਿ ਕਿਰਪਾ ਜਿਸ ਕਉ ਨਾਮੁ ਦੀਆ ॥ ਨਾਨਕ ਸੋ ਜਨੁ ਨਿਰਮਲੁ ਥੀਆ ॥੭॥ (Raag Gauri, M. 5, GGS. 283-12).
One whom the Lord, in His Grace, blesses with His Name – O Nanak, that person becomes immaculate and pure. ||7||

The Gurbani and Naam make a person “NIRMAL” (Waheguru like) to the extent that one can grasp the following messages in real Gurmat perspectives that the entire Creation of the Creator stands on Nirmal Gian (Naam) of Waheguru. A scientist may call it “Divine Laws” in nature.

ਨਾਮ ਕੇ ਧਾਰੇ ਸਗਲੇ ਜੰਤ ॥ ਨਾਮ ਕੇ ਧਾਰੇ ਖੰਡ ਬ੍ਰਹਮੰਡ ॥ (Raag Gauri M. 5, GGS. 284-11).
The Naam is the Support of all creatures. The Naam is the Support of the earth and solar systems.

ਨਾਮ ਕੇ ਧਾਰੇ ਸਿਮ੍ਰਿਤਿ ਬੇਦ ਪੁਰਾਨ ॥ ਨਾਮ ਕੇ ਧਾਰੇ ਸੁਨਨ ਗਿਆਨ ਧਿਆਨ ॥
The Naam is the Support of the Simritees, the Vedas and the Puraanas. The Naam is the Support by which we hear of spiritual wisdom and meditation.

ਨਾਮ ਕੇ ਧਾਰੇ ਆਗਾਸ ਪਾਤਾਲ ॥ ਨਾਮ ਕੇ ਧਾਰੇ ਸਗਲ ਆਕਾਰ ॥
The Naam is the Support of the Akaashic ethers and the nether regions. The Naam is the Support of all bodies.

ਨਾਮ ਕੇ ਧਾਰੇ ਪੁਰੀਆ ਸਭ ਭਵਨ ॥ ਨਾਮ ਕੈ ਸੰਗਿ ਉਧਰੇ ਸੁਨਿ ਸ੍ਰਵਨ ॥
The Naam is the Support of all worlds and realms. Associating with the Naam, listening to it with the ears, one is saved.

ਕਰਿ ਕਿਰਪਾ ਜਿਸੁ ਆਪਨੈ ਨਾਮਿ ਲਾਏ ॥ ਨਾਨਕ ਚਉਥੇ ਪਦ ਮਹਿ ਸੋ ਜਨੁ ਗਤਿ ਪਾਏ ॥੫॥|
Those whom the Lord mercifully attaches to His Naam – O Nanak, in the fourth state, those humble servants attain salvation. ||5||

I might sound somewhat like a mystic to state the above. I shall look forward to candid and enlightening advice of other members of the Forum.

‘Ik Oankar’ is One and only One and His name is charged with the power of Naam for a faithful devotee. Actually it is very simple exercise but we make it complicated in our ignorance by giving a scholarly dimension to Name Japna of Waheguru. There are groups of people or individuals who resort in Name Japna of Waheguru while lacking the unconditional trust and faith in Waheguru. As a result they do not enter the Naam-Awastha (Pauris on Khands in Jap Ji Sahib and four steps of Lavaan throw ample light on this):-

ਨਾਉ (Name)ਤੇਰਾ ਨਿਰੰਕਾਰੁ ਹੈ ਨਾਇ ਲਇਐ ਨਰਕਿ ਨ ਜਾਈਐ ॥ (Raag Asa M, 1, GGS.465-15).
Your Name is the Fearless Lord; chanting Your Name, one does not have to go to hell.

The Name of Waheguru is linked to Naam as given below:-

ਨਾਇ (Name) ਸੁਣਿਐ ਮਨੁ ਰਹਸੀਐ ਨਾਮੇ (Naam) ਸਾਂਤਿ ਆਈ ॥ ਨਾਇ (Name) ਸੁਣਿਐ ਮਨੁ ਤ੍ਰਿਪਤੀਐ ਸਭ ਦੁਖ ਗਵਾਈ ॥ (Raag Sarang M. 1, GGS. 1240-1).
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 (Name) ਸੁਣਿਐ ਨਾਉ (Naam) ਊਪਜੈ ਨਾਮੇ (Naam) ਵਡਿਆਈ ॥ ਨਾਮੇ (Naam)ਹੀ ਸਭ ਜਾਤਿ ਪਤਿ ਨਾਮੇ (Naam) ਗਤਿ ਪਾਈ ॥
Hearing the Name, one becomes famous; the Name brings glorious greatness. The Name brings all honor and status; through the Name, salvation is obtained.

ਗੁਰਮੁਖਿ ਨਾਮੁ (Name) ਧਿਆਈਐ ਨਾਨਕ ਲਿਵ ਲਾਈ ॥੬॥
The Gurmukh meditates on the Name; Nanak is lovingly attuned to the Name. ||6||

My personal experience with Waheguru Jaap started on becoming conscious of the essence of the following Sabd in Gurbani and it has ever stayed with me firmly:-

ਤਿਥੈ ਤੂ ਸਮਰਥੁ ਜਿਥੈ ਕੋਇ ਨਾਹਿ ॥ ਓਥੈ ਤੇਰੀ ਰਖ ਅਗਨੀ ਉਦਰ ਮਾਹਿ ॥ (Raag Raamkali M. 5, GGS. 962-1).
Where You are, Waheguru there is no one else. There, in the fire of the mother’s womb, You protected us.

ਸੁਣਿ ਕੈ ਜਮ ਕੇ ਦੂਤ ਨਾਇ ਤੇਰੈ ਛਡਿ ਜਾਹਿ ॥ ਭਉਜਲੁ ਬਿਖਮੁ ਅਸਗਾਹੁ ਗੁਰ ਸਬਦੀ ਪਾਰਿ ਪਾਹਿ ॥
Hearing Your Name, the Messenger of Death runs away. The terrifying, treacherous, impassible world-ocean is crossed over, through the Word of the Guru’s Shabad.

ਜਿਨ ਕਉ ਲਗੀ ਪਿਆਸ ਅੰਮ੍ਰਿਤੁ ਸੇਇ ਖਾਹਿ ॥ ਕਲਿ ਮਹਿ ਏਹੋ ਪੁੰਨੁ ਗੁਣ ਗੋਵਿੰਦ ਗਾਹਿ ॥
Those who feel thirst for You, take in Your Ambrosial Nectar. This is the only act of goodness in this Dark Age of Kali Yuga, to sing the Glorious Praises of the Lord of the Universe.

ਸਭਸੈ ਨੋ ਕਿਰਪਾਲੁ ਸਮ੍ਹ੍ਹਾਲੇ ਸਾਹਿ ਸਾਹਿ ॥ ਬਿਰਥਾ ਕੋਇ ਨ ਜਾਇ ਜਿ ਆਵੈ ਤੁਧੁ ਆਹਿ ॥੯॥
He is Merciful to all; He sustains us with each and every breath. Those who come to You with love and faith are never turned away empty-handed. ||9||

Finally, my anchor in life comes from Guru Nanak Sahib and supported by Guru Arjan Dev Ji:-

ਤੇਰਾ ਏਕੁ ਨਾਮੁ ਤਾਰੇ ਸੰਸਾਰੁ ॥ ਮੈ ਏਹਾ ਆਸ ਏਹੋ ਆਧਾਰੁ ॥੧॥ ਰਹਾਉ ॥(Sri Raag M. 1, GGS. 24-15).
Your Name alone,Waheguru, saves the world. This is my hope; this is my support. ||1||Pause||

ਨਾਮੁ ਜਪਤ ਕੋਟਿ ਸੂਰ ਉਜਾਰਾ ਬਿਨਸੈ ਭਰਮੁ ਅੰਧੇਰਾ ॥੧॥ ਥਾਨਿ ਥਨੰਤਰਿ ਸਭਨੀ ਜਾਈ ਜੋ ਦੀਸੈ ਸੋ ਤੇਰਾ ॥ (Raag Jaitsiri M. 5, GGS. 700-17).
Chanting the Naam, the Name of the Lord, the light of millions of suns shines forth, and the darkness of doubt is dispelled. ||1|| In all the spaces and interspaces, everywhere, whatever we see is Yours.

To be continued……….

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

The following data about Naam in Guru Granth Sahib goes to prove:- “NANAK KE GHAR KEWAL NAAM”.

ਨਾਮ (5110 times) ਤੁਲਿ ਕਛੁ ਅਵਰੁ ਨ ਹੋਇ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਨਾਮੁ (3303 times) ਪਾਵੈ ਜਨੁ ਕੋਇ ॥੮॥੨॥ (Raag Gauri M. 5, GGS. 265-8).

ਰਾਜ ਲੀਲਾ ਤੇਰੈ ਨਾਮਿ ( 646 times) ਬਨਾਈ ॥ (Raag Asa, M. 3, GGS. 385-10).

Total: 9059 times in three forms.

In addition, Naav (404 times), Naavai (284 times), and Nau (five times + in different forms?)

A discussion on GL-Z Forum triggered me to share my humble but continually developing understanding/experience of Gurmat Naam.

ਗੁਰਮਤਿ ਨਾਮੁ ਮੇਰਾ ਪ੍ਰਾਨ ਸਖਾਈ ਹਰਿ ਕੀਰਤਿ ਹਮਰੀ ਰਹਰਾਸਿ ॥੧॥ ਰਹਾਉ ॥ (Raag Goojree M. 4, GGS. 10-3).
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||

With grace of Waheguru I am led to exploring of ‘Naam’ for the last six years and the understanding continues to be evolving. The journey started with open discussion on this subject on the GL-Z. My gratitude goes to various members of the GL-Z Forum in enhancing my understanding about this inexhaustible subject. I must confess, however, that I still cannot say precisely that what Naam is? My take is that ‘Naam” like Waheguru is beant (without defined limits) but it has a ‘Divine Ras’.

I can share only what I know about ‘Naam’ at this moment- 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.

Some of my thoughts are presented below:-

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 Sabd, 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, everywhere 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,GGS. 451-5) 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.

Additional Methodology of attaining Naam is as given in Gurbani:-

1. “poorai bhaag naam man vasai sabadh milaavaa hoe ||”
Through perfect good fortune, the Naam comes to abide within the mind. Through the
Sabd, we merge into Him
2. “sabadhae naam dhhiaaeeai sabadhae sach samaae ||4||
Through the Sabd, meditate on the Naam; through the Shabad, you shall merge in
Truth. ||4||
3. “gur sabadhee man naam nivaas ||
Through the Word of the Guru’s Shabad, the Naam abides within the mind.
4. “har anthar naam nidhhaan hai maerae govindhaa gur sabadhee har prabh gaajai jeeo||
O Lord, the treasure of the Naam is deep within, O my Lord of the Universe;
through the Word of the Guru’s Sabd, the Lord God is revealed.
5. “Ja kau prabh jeo aap bhujaiye
Sach naam sohee jan paiye” (Gauhree Sukhmani M. 5, Ashtpadi 22, pauri 1.).

Whatever knowledge, faith, devotion and consciousness etc are required, Waheguru Himself provides to prepare the receiver of Naam before granting the gift of His blessings, which is Naam.

6. Guru Amar Das Ji says that all other efforts are futile except contemplation on Gurbani to receive Naam. Gurbani is the step forward in the right direction.
“Mol kit he naam paahehe nahi Naam paahehe gur bichar”. (Raag Soohe M. 3, GGS. 754).

7. ”anmrith naam sadh meethaa laagaa gur sabadhee saadh aaeiaa ||
The Ambrosial Nectar of the Naam is always sweet to me; through the Word of the
Guru’s Shabad, I come to taste it.

The above verses do clearly illustrate that Naam is revealed within a person through the deep study of Sabd.

Guru Nanak Sahib gives us his insight as to how to receive the necessary Divine Education of Naam.

8. ਨਾਇ ਸੁਣਿਐ ਮਨੁ ਰਹਸੀਐ ਨਾਮੇ ਸਾਂਤਿ ਆਈ ॥ ਨਾਇ ਸੁਣਿਐ ਮਨੁ ਤ੍ਰਿਪਤੀਐ ਸਭ ਦੁਖ ਗਵਾਈ॥(Raag Sarang M. 1, GGS. 1240-3).
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.

9. ਨਾਇ ਸੁਣਿਐ ਨਾਉ ਊਪਜੈ ਨਾਮੇ ਵਡਿਆਈ ॥ ਨਾਮੇ ਹੀ ਸਭ ਜਾਤਿ ਪਤਿ ਨਾਮੇ ਗਤਿ ਪਾਈ ॥
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॥
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 (Gurban) also received Naam by having full faith and trust in God (“Parbrahm jin sach kar jatta, Nanak so jan sach samata” – Sukhmani Sahib).

The one who is blessed devotional worship of Waheguru, attains Naam.

ਕਰਿ ਕਿਰਪਾ ਜਿਸੁ ਅਪਨੀ ਭਗਤਿ ਦੇਇ ॥ ਨਾਨਕ ਤੇ ਜਨ ਨਾਮਿ ਮਿਲੇਇ ॥੩॥ (Raag Gauri M. 5, GGS. 277-8)
Those whom the Lord mercifully blesses with His devotional worship – O Nanak, they are absorbed into the Naam. ||3||

Gurmat leads to Naam and one becomes Gurmukh on attaining Naam:-

ਗੁਰਮਤੀ ਨਾਉ ਮਨਿ ਵਸੈ ਸਹਜੇ ਸਹਜਿ ਸਮਾਉ ॥ (Salok Vaaraan and Vadheek, M. 3, GGS. 1416-2).
Following the Guru’s Teachings, the Name abides in the mind, and one is intuitively, automatically absorbed in the Lord

ਗੁਰਮੁਖਿ ਨਾਮਿ ਮਿਲੈ ਸਾਬਾਸਿ ॥ (Raag Bilaaval M. 1, GGS. 796-11).
The Gurmukhs are celebrated with the glory of the Naam, the Name of the Lord.

ਗੁਰਮੁਖਿ ਨਾਮਿ ਮਿਲੈ ਵਡਿਆਈ ॥(Raag Maajh, M. 3, GGS. 125-5).
The Gurmukh is blessed with the glorious greatness of the Naam.

The following verses throw some light on Nam Japna:

1. ਸਤਿ ਨਿਰਤਿ ਬੂਝੈ ਜੇ ਕੋਇ ॥ ਨਾਮੁ ਜਪਤ ਤਾ ਕੀ ਗਤਿ ਹੋਇ ॥ (Raag Gauri M. 5. GGS. 284).

2. ਅਨਿਕ ਜੋਨਿ ਜਨਮੈ ਮਰਿ ਜਾਮ ॥ ਨਾਮੁ ਜਪਤ ਪਾਵੈ ਬਿਸ੍ਰਾਮ ॥ (Raag Gauri M. 5, GGS. 264).

3. ਨਾਮੁ ਜਪਤ ਪਾਵਹਿ ਬਿਸ੍ਰਾਮੁ ॥ ਨਾਨਕ ਤਿਨ ਪੁਰਖ ਕਉ ਊਤਮ ਕਰਿ ਮਾਨੁ ॥੭॥ (Raag Gauri M. 5, GGS. 265).

ਨਾਮੁ ਜਪਤ ਪਾਵੈ ਬਿਸ੍ਰਾਮ is repeated two times in the Sukhmani Sahib.

With the grace of Waheguru, I have come across a number of Gursikhs, Hindus, Muslims and Christians who practice Nam Japna and are excellent human-beings and successful professionals.

Sukhmani Sahib alone throws a lot of light on Nam Japna. Members are urged to contemplate on the meanings and make-up their minds about this Gurmat practice.

If with Waheguru’s grace one can come to the level of an innocent child (without ego) then one enjoys the sweetness of Nam Japna – it pours out as “Har-ras” – described by Guru Amar Das Ji in Anand Sahib.

The most power Educational Tool of Naam (divine sohjee/budh-bebik embedded with virtues arising out of connectivity with Waheguru) advocated in Gurbani and how it shaped the lives of Sikh Gurus and Mahapurakhs and Gurmukhs and Gursikhs.

Guru Arjan Dev Ji, Editor Chief of Adi Guru Granth Sahib) and as an effective research supervisor presents a comprehensive literature review to his Sikhs in Sukhmani Sahib leading to spiritual Education:-

ਬਹੁ ਸਾਸਤ੍ਰ ਬਹੁ ਸਿਮ੍ਰਿਤੀ ਪੇਖੇ ਸਰਬ ਢਢੋਲਿ ॥ ਪੂਜਸਿ ਨਾਹੀ ਹਰਿ ਹਰੇ ਨਾਨਕ ਨਾਮ ਅਮੋਲ ॥੧॥  (Raag Gauri M. 5, GGS. 2865- 8)
The many Shaastras and the many Simritees – I have seen and searched through them all. They are not equal to Har, Haray – O Nanak, the Lord’s Invaluable Name. ||1||

Gurbani Education is Gurmat and it revolves around “Naam”

Guru Ram Das Ji’s spiritual transformation leading to a rise from a blue collar worker to Gurudom in Sikhi provides an insight in to his Education of selfless unflinching Guru-Seva, obeying his Guru’s commands and trust and faith in Naam (Waheguru) to attract Budh-bibek/Sohjee/Gurmat with the help of Divine grace/nadr/kirpa/gurparsad.

Guru Ram Das Ji’s story fulfills the guiding truths given in the following Gurbani tuks:-

ਗੁਰ ਕੈ ਗ੍ਰਿਹਿ ਸੇਵਕੁ ਜੋ ਰਹੈ ॥ ਗੁਰ ਕੀ ਆਗਿਆ ਮਨ ਮਹਿ ਸਹੈ ॥ (Raag Gauhri M. 5, GGS. 286-17).
That selfless servant, who lives in the Guru’s household, Is to obey the Guru’s Commands with all his mind

ਆਪਸ ਕਉ ਕਰਿ ਕਛੁ ਨ ਜਨਾਵੈ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਰਿਦੈ ਸਦ ਧਿਆਵੈ ॥
He is not to call attention to himself in any way. He is to meditate constantly within his heart on the Name of the Lord.

ਮਨੁ ਬੇਚੈ ਸਤਿਗੁਰ ਕੈ ਪਾਸਿ ॥ ਤਿਸੁ ਸੇਵਕ ਕੇ ਕਾਰਜ ਰਾਸਿ ॥
One who sells his mind to the True Guru – that humble servant’s affairs are resolved.

ਸੇਵਾ ਕਰਤ ਹੋਇ ਨਿਹਕਾਮੀ ॥ ਤਿਸ ਕਉ ਹੋਤ ਪਰਾਪਤਿ ਸੁਆਮੀ ॥
One who performs selfless service, without thought of reward, Shall attain his Lord and Master.

ਅਪਨੀ ਕ੍ਰਿਪਾ ਜਿਸੁ ਆਪਿ ਕਰੇਇ ॥ ਨਾਨਕ ਸੋ ਸੇਵਕੁ ਗੁਰ ਕੀ ਮਤਿ ਲੇਇ ॥੨॥
He Himself grants His Grace;
O Nanak, that selfless servant lives the Guru’s Teachings. ||2||

The Grace of Guru and Waheguru did wonders on the personality of Bhai Jaitha Ji in his spiritual transformation. On the literary side, Guru Ram Das Ji’s composition Lavaan alone is par excellence – a story of his own Spiritual experience enumerated in four steps:- gathering of spiritual knowledge of Waheguru; seeing Him around; going into vairag on missing Him and finally staying in liv (Divine connectivity) with Waheguru. Lavaan reinforces the Spiritual Steps (Khands) prescribed by Guru Nanak Sahib in Jap Ji as well. Altogether, Guru Ram Das Ji has contributed in all 638 sbads, saloks and chandds in the Guru Granth Sahib.

It is not wondrous as how Guru Ji without any formal education became an extraordinary visionary and full of management skills to do many things for the development of the Sikh Community. Today the hustling bustling city of Amritsar is known for ‘Ram Das Sarovar’ and Darbar Sahib (Golden Temple). Amritsar today houses Khalsa College, Guru Nanak Dev University and many other Colleges and Higher Educational Institutions that have produced so many scholarly professors, lecturers and researchers and numerous literary works since hundreds of years after Guru Ram Das Ji’s spiritual legacy. Guru Ji was blessed with son who became Guru Arjan Dev Ji, who in turn was imbued/drenched with Naam.

Finally, in summing up I conclude with Bhatts’ Educational message:-

ਗੁਰੁ ਜਹਾਜੁ ਖੇਵਟੁ ਗੁਰੂ ਗੁਰ ਬਿਨੁ ਤਰਿਆ ਨ ਕੋਇ ॥ ((ਸਵਈਏ ਮਹਲੇ ਚਉਥੇ ਕੇ (ਭਟ ਗਯੰਦ) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੧੪੦੧ ਪੰ. ੧੧)
The Guru is the Boat, and the Guru is the Boatman. Without the Guru, no one can cross over.

Gurbani is Education. We should not only read Gurbani but read in the Gurbani.

ਗੁਰਮਤਿ ਨਾਮੁ ਮੇਰਾ ਪ੍ਰਾਨ ਸਖਾਈ ਹਰਿ ਕੀਰਤਿ ਹਮਰੀ ਰਹਰਾਸਿ ॥੧॥ ਰਹਾਉ ॥ (Raag Goojree M. 4, GGS. 10-3).
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||

The Worldly needs of a Sikh are taken care of when one is elevated to the level of a Gurmukh. The shining example worth pondering is of the rise of Bhai Jetha Ji. His main educational qualification was Gur-Seva, with faith, decorum and tradition initiated earlier by Bhai Lehna Ji and Amar Das Ji before taking up Guruship. After attaining Guru-ship, the main occupation of Gurus was of sharing of Gurmat with fellow members of Sangat and the Humanity as “PUR-UPKARIS”. The Sangat looked after the necessary needs of Gurus.

I think there is need to sponsor chairs in Universities to understand and evaluate the power of “Naam”, which appears frequently in GGS. To be continued……..

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

Humans all over the world have been seeking and sharing divine guidance since time immemorial. An analysis suggests that we have a lot more in common to bind us together than what separates us. Here are some samples of spiritual yearnings of some individuals:

“Nothing can harm a good man either in life or death” – Socrates (Greek, 469-399 BC).

“We must have only that religion which is compatible with human reason. Religion must be purified of all its savage myths and superstitious miracles”. – Plato (Greek, 437-347 BC).

“Every good deed is a profitable investment. It is bound sooner or later to be returned with interest”. Aristotle (Greek, 384-322 BC).

“The true religion consists in a pious imitation of the gods (holy/enlightened people) – that is in the contemplation of the nature of the world with a mind at rest”. Epicurus (Greek, 347-270 BC).

“Do every deed, speak every word, think every thought in the knowledge that you may end your days at any moment”. Marcus Aurelius (Italian, 121-180 AD).

“God is the perfection that leads imperfect footsteps instinctively toward divine light”. – Rene Descartes (French, 1596-1650).

“God is in everything and everything is in God. He is the Intelligence that guides the world and the world that is guided by that Intelligence”. Baruch Spinoza (Dutch, 1632-1677).

“Leave every man to his own conscience and his own religion – all of the alike are trying to do God’s Will”. – John Locke (British, 1632-1704).

“For the true worshiper of God, there is but a single faith, equal justice and equal tolerance to all mankind’. – Voltaire (French 1694-1778).

“Man must try to solve the riddle of God, but God is a riddle that cannot be solved”. – Immanuel Kant (German, 1724-1804).

George Washington spent much time in prayers and he took presidential oath, “I swear – so help me God”. (American, 1732-1799).

“Man must utterly renounce his own powers, putting all his hopes in the working of God’s grace…..Great thoughts and a pure heart – that is what we ought to pray to God for”. – Goethe (German,1749-1832).

“Man is one because his soul is part and parcel of God” – Emerson (USA, 1803-1882).

“I have been driven to my knees (in prayers to God) many times by the overwhelming conviction that I had nowhere to go. My own wisdom and that of all about me seemed insufficient for that day” – Abraham Lincoln (American, 1809-1865).

“I think it is enough if we have God on our side without waiting for another person. Any man more right than his neighbours constitutes a majority of one already”. H. D. Thoreau (American, 1817-1862).

Queen Victoria declared, “Bible is the secret of England’s success. If I were to omit my daily reading of this book, I shall lose my greatest source of strength”. (British, 1819-1901).

“That man whose purpose is his own happiness is bad; he whose purpose is the opinion of others is week; he whose purpose is the happiness of others is virtuous; the whose purpose is God is great”. – Leo Tolstoy (Russian, 1828-1910).

” Religion is love of God. Love God sincerely and intensively. Weep for Him (in state of viraag). He will then reveal to you”. Ramakrishna (Indian, 1836-1886).

Each man’s faith, each man’s church, each man’s God is for him true if it enambles him to cope with his legitimate daily problems”. – William James (American, 1842-1910).

“Indeed, the sum total of of the creative life of a man is God. God is life. And the urge to life is upward, ever upward”. – Henri Bergson (French, 1859-1941).

“Let everyone try and find that as a result of daily prayer he adds something new to his life”. – M. K. Gandhi (Indian, 1869-1948).

“God in His goodness has put plenty of everything in the world for His children. It is just a matter of sharing it out fairly” – It is He and not I …without Him I can do nothing… You have to be completely empty to let Him in to do what He will” – Mother Teresa (Albanian, 1910-1997).

“The path of human development begins with innocence” – Hermann Hess (German, 1923-62).

“The best religion is the one that gets you closest to God. It is the one that makes you a better person”. – Dalai Lama (Tibetan, 1935-).

Guru Arjan Dev Ji’s spiritual advice is as:-

ਪੂਰੇ ਗੁਰ ਕਾ ਸੁਨਿ ਉਪਦੇਸੁ ॥ (Raag Gauri M. 5, GGS. 295-3).
Poorae Gur Kaa Sun Oupadhaes ||
Listen to the Teachings of the Perfect Guru;

ਪਾਰਬ੍ਰਹਮੁ ਨਿਕਟਿ ਕਰਿ ਪੇਖੁ ॥
Paarabreham Nikatt Kar Paekh ||
See the Supreme Lord God near you.

ਸਾਸਿ ਸਾਸਿ ਸਿਮਰਹੁ ਗੋਬਿੰਦ ॥
Saas Saas Simarahu Gobindh ||
With each and every breath, meditate in remembrance on the Lord of the Universe,

ਮਨ ਅੰਤਰ ਕੀ ਉਤਰੈ ਚਿੰਦ ॥
Man Anthar Kee Outharai Chindh ||
And the anxiety within your mind shall depart.

ਆਸ ਅਨਿਤ ਤਿਆਗਹੁ ਤਰੰਗ ॥
Aas Anith Thiaagahu Tharang ||
Abandon the waves of fleeting desire,

ਸੰਤ ਜਨਾ ਕੀ ਧੂਰਿ ਮਨ ਮੰਗ ॥
Santh Janaa Kee Dhhoor Man Mang ||
And pray for the dust of the feet of the Saints.

ਆਪੁ ਛੋਡਿ ਬੇਨਤੀ ਕਰਹੁ ॥
Aap Shhodd Baenathee Karahu ||
Renounce your selfishness and conceit and offer your prayers.

ਸਾਧਸੰਗਿ ਅਗਨਿ ਸਾਗਰੁ ਤਰਹੁ ॥
Saadhhasang Agan Saagar Tharahu ||
In the Saadh Sangat, the Company of the Holy, cross over the ocean of fire.

ਹਰਿ ਧਨ ਕੇ ਭਰਿ ਲੇਹੁ ਭੰਡਾਰ ॥
Har Dhhan Kae Bhar Laehu Bhanddaar ||
Fill your stores with the wealth of the Lord.

ਨਾਨਕ ਗੁਰ ਪੂਰੇ ਨਮਸਕਾਰ ॥੧॥
Naanak Gur Poorae Namasakaar ||1||
Nanak bows in humility and reverence to the Perfect Guru. ||1||

Someone said that “Every sincere prayer that has ever been uttered has been heard by God and answered. Of course our prayers may not be answered in just the way we expect but God knows best and answers in the way that that is the best”.

“My greatest purchase was a Nit-nem Gutka (costing less than Rs. 10/-) at young age, which has counted more than anything else in my life. I wish every Sikh boy and girl have a Nit-nem Gutka of their own.

An investment in Guru Granth Sahib and Gurbani books is a safe and sure to bring plenty of dividends. Daily readings and contemplating on a part of the Guru Granth Sahib amounts to attending the best university offering a collection of good and divine courses. Reading/studying writings of Gursikhs and other enlightened persons (including of other religions and beliefs) for which they have laboured so hard amounts to inviting extra blessings. The best gift that I received was from my mother many years go – a hanging wall banner with the following inscription in Gurmukhi:-

ਵਿਸਰੁ ਨਾਹੀ ਦਾਤਾਰ ਆਪਣਾ ਨਾਮੁ ਦੇਹੁ ॥ ਗੁਣ ਗਾਵਾ ਦਿਨੁ ਰਾਤਿ ਨਾਨਕ ਚਾਉ ਏਹੁ ॥੮॥੨॥੫॥੧੬॥ (Raag Soohee M. 5, GGS. 762-3).
O my Bountiful Lord, forget Thou me not and bless me with Thy Name. This alone is the fervent yearning of Nanak, O Lord, that ‘day and night, I may sing Thine praises.

My anchor in life is captured in the following verse of Guru Nanak Sahib:-

ਤੇਰਾ ਏਕੁ ਨਾਮੁ ਤਾਰੇ ਸੰਸਾਰੁ ॥ ਮੈ ਏਹਾ ਆਸ ਏਹੋ ਆਧਾਰੁ ॥੧॥ ਰਹਾਉ ॥ (Sri Raag Guru Nanak Sahib, GGS. 24-15).
Your Name alone, Lord, saves the world. This is my hope; this is my support. ||1||Pause||

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com