BLESSINGS OF NAAM
ABSTRACT
Naam in Sikhism is the spiritual wisdom, only obtained through the Grace of God. The blessings are only showered through singing praises of God and doing good deeds.
ਕਰਣ ਪਲਾਹ ਕਰੇ ਬਹੁਤੇਰੇ ਸਾ ਧਨ ਮਹਲੁ ਨ ਪਾਵੈ ॥
ਵਿਣੁ ਕਰਮਾ ਕਿਛੁ ਪਾਈਐ ਨਾਹੀ ਜੇ ਬਹੁਤੇਰਾ ਧਾਵੈ ॥
ਲਬ ਲੋਭ ਅਹੰਕਾਰ ਕੀ ਮਾਤੀ ਮਾਇਆ ਮਾਹਿ ਸਮਾਣੀ ॥
ਇਨੀ ਬਾਤੀ ਸਹੁ ਪਾਈਐ ਨਾਹੀ ਭਈ ਕਾਮਣਿ ਇਆਣੀ ॥੨॥
Karaṇ palāh kare bahuṯere sā ḏẖan mahal na pāvai.viṇ karmā kicẖẖ pāīai nāhī jė bahuṯėrā ḏẖāvai. Lab lobẖ ahaʼnkār kī māṯī mā▫i▫ā māhi samāṇī.Inī bāṯī saho pā▫ī▫ai nāhī bẖa▫ī kāmaṇ i▫āṇī.
All the Sikhs pray (ਅਰਦਾਸ) to God every day for the blessing of God’s Name (Gift of Naam). The soul may plead and implore so many times, such a bride shall not obtain the Mansion of God's Presence. Without virtuous deeds, an individual cannot gain anything useful despite running around. The soul is intoxicated with greed, pride, and egotism in Maya (Materialism) and cannot obtain her Husband God in these ways; the young bride is so foolish! ------Guru Nanak, Raag Tilang, AGGS. Page, 722-9
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The question comes to mind as to what gift of the Naam is and what does it mean to a Sikh? Does every Sikh understand as to what do they intend by supplicating, and seeking the blessings of Naam? Most probably the answers to these questions is a big No. It is just a mechanical recitation (without understanding) in Prayer (ਅਰਦਾਸ) based on the tradition and words written by some Sikhs for making some selfish demands to fulfill material desires.
Most of us might be under the impression that it means reciting the word of Waheguru or Satinam/ਸਤਿਨਾਮ, but Guru Nanak says in Japji that it is so difficult that even one has millions of tongues, then it may be possible to become one in Union with God:
ਇਕ ਦੂ ਜੀਭੌ ਲਖ ਹੋਹਿ ਲਖ ਹੋਵਹਿ ਲਖ ਵੀਸ ॥
ਲਖੁ ਲਖੁ ਗੇੜਾ ਆਖੀਅਹਿ ਏਕੁ ਨਾਮੁ ਜਗਦੀਸ ॥
ਏਤੁ ਰਾਹਿ ਪਤਿ ਪਵੜੀਆ ਚੜੀਐ ਹੋਇ ਇਕੀਸ ॥
Ik ḏū jībẖou lakẖ hohi lakẖ hoveh lakẖ vīs. Lakẖ lakẖ gėṛā ākẖīahi ėk nām jagḏīs. Ėṯ rāhi paṯ pavṛī▫ā cẖaṛī▫ai ho▫e ikīs.
If one had 100,000 tongues, and these were then multiplied twenty times more, with each tongue, one would repeat, hundreds of thousands of times, the Name of the One, God of the Universe. One may climb these steps of the ladder, and come to merge with God. -----Guru Nanak, Japji, AGGS, Page, 7-6
Most likely it means we are supplicating for the blessings of the Divine Wisdom and seeking to root out duality and doubt from our consciousness and then one may be blessed by the Grace of God.
ਗਿਆਨੁ ਨ ਗਲੀਈ ਢੂਢੀਐ ਕਥਨਾ ਕਰੜਾ ਸਾਰੁ ॥
ਕਰਮਿ ਮਿਲੈ ਤਾ ਪਾਈਐ ਹੋਰ ਹਿਕਮਤਿ ਹੁਕਮੁ ਖੁਆਰੁ ॥
Giān na galīī dẖūdẖīai kathnā karṛā sār. Karam milai ṯā pāīai hor hikmaṯ hukam kẖuār.
Divine knowledge is not attained by mere words. To explain this is as hard as steel. When the God bestows Its Grace, then alone it is received; other tricks and orders are useless. -----Guru Nanak Asa Di Vaar, AGGS, Page, 465-1
Divine Knowledge is the awareness and understanding of facts, truths or information gained in the form of learning. The purpose of Divine knowledge is to find the Truth and to develop inner cleanliness by subjugating our animal instincts and developing godly virtues instead.
ਸਗਲੀ ਧਰਤੀ ਮਾਲੁ ਧਨੁ ਵਰਤਣਿ ਸਰਬ ਜੰਜਾਲ ॥
ਨਾਨਕ ਮੁਸੈ ਗਿਆਨ ਵਿਹੂਣੀ ਖਾਇ ਗਇਆ ਜਮਕਾਲੁ ॥
Saglī ḏẖarṯī māl ḏẖan varṯaṇ sarab janjāl. Nānak musai giān vihūṇī kẖāė gaiā jamkāl.
All the land, property, wealth and material things are all entanglements. O, Nanak, without Divine Knowledge, one is plundered, and devoured by the Messenger of Death. -----Guru Nanak, Raag Asa, AGGS, Page, 465-6
Spiritual ignorance is going to persist in individuals, who do not try to sharpen their mind with an active attempt in controlling and purifying it with the medicine of Truth. Guru Nanak advises a Yogi in Raag Suhi:
ਜੋਗੁ ਨ ਖਿੰਥਾ ਜੋਗੁ ਨ ਡੰਡੈ ਜੋਗੁ ਨ ਭਸਮ ਚੜਾਈਐ ॥
ਜੋਗੁ ਨ ਮੁੰਦੀ ਮੂੰਡਿ ਮੁਡਾਇਐ ਜੋਗੁ ਨ ਸਿੰਙੀ ਵਾਈਐ ॥
ਅੰਜਨ ਮਾਹਿ ਨਿਰੰਜਨਿ ਰਹੀਐ ਜੋਗ ਜੁਗਤਿ ਇਵ ਪਾਈਐ ॥
ਗਲੀ ਜੋਗੁ ਨ ਹੋਈ ॥
ਏਕ ਦ੍ਰਿਸਟਿ ਕਰਿ ਸਮਸਰਿ ਜਾਣੈ ਜੋਗੀ ਕਹੀਐ ਸੋਈ ॥
Jog na kẖinthā jog na dandai jog na bẖasam cẖaṛāīai. Jog na munḏī mūnd mudāiai jog na sińī vāīai. Anjan māhi niranjan rahīai jog jugaṯ iv pāīai. Galī jog na hoī. Ėk ḏarisat kar samsar jāṇai jogī kahīai soī.
Yoga is not the patched coat; Yoga is not the walking stick. Yoga is not smearing the body with ashes. Yoga is not the earrings and not the shaven head. Yoga is not the blowing of the horn. Remaining unblemished in the midst of the filth of the world - this is the way to attain Yoga. By mere words, Yoga is not attained. One who looks upon all with a single eye, and knows them to be one and the same - he alone is known as a Devotee.-----Guru Nanak, Raag Suhi, AGGS, Page, 730-18
Spiritual ignorance is the shoreless ocean of darkness, with no light at the end of the tunnel. Spiritual ignorance is a very serious matter. It is said that "What you don't know won't hurt you". We all know that is incorrect and yet it seems that many people have adopted that philosophy toward spiritual matters. Many people are destroyed for a lack of spiritual knowledge. Spiritual ignorance is not merely the lack of knowledge, but also the self-destructive turning away from the truth in all areas of life. To be ignorant of one's ignorance is a further malady of the ignorant.
ਗਿਆਨ ਹੀਣੰ ਅਗਿਆਨ ਪੂਜਾ ॥
ਅੰਧ ਵਰਤਾਵਾ ਭਾਉ ਦੂਜਾ ॥
ਗੁਰ ਬਿਨੁ ਗਿਆਨੁ ਧਰਮ ਬਿਨੁ ਧਿਆਨੁ ॥
ਸਚ ਬਿਨੁ ਸਾਖੀ ਮੂਲੋ ਨ ਬਾਕੀ ॥੨੩॥
ਅੰਧ ਵਰਤਾਵਾ ਭਾਉ ਦੂਜਾ ॥
ਗੁਰ ਬਿਨੁ ਗਿਆਨੁ ਧਰਮ ਬਿਨੁ ਧਿਆਨੁ ॥
ਸਚ ਬਿਨੁ ਸਾਖੀ ਮੂਲੋ ਨ ਬਾਕੀ ॥੨੩॥
Giān hīṇaʼn agiān pūjā. Anḏẖ varṯāvā bẖāo ḏūjā. Gur bin gi▫ān ḏẖaram bin ḏẖi▫ān.Sacẖ bin sākẖī mūlo na bākī
Without spiritual wisdom, people worship ignorance. They grope in the darkness, in the love of duality. Without the Guru, there is no spiritual wisdom; without righteous conduct, there is no meditation. Without Truth, there is no credit; without capital, there is no balance. -----Guru Nanak, Sloke Varan To Vadheek, AGGS, Page, 1412-4
Thus, a Sikh prays for the restoration of original Naam consciousness, which is a fully awakened state and should be the foremost goal of a dedicated Sikh. The awakened spiritual consciousness is the spontaneous manifestations of radiant calmness, mental clarity; spontaneity, simplicity, and natural ease. These are the signs of having received the blessings of the Grace of Naam. This is acknowledged by an attitude of gratitude to “God” for Its benevolence and Grace. We benefit by acknowledging the expressed, divine qualities of enlightened souls because such recognition aids us in our own awakening.
ਸੋ ਪੜਿਆ ਸੋ ਪੰਡਿਤੁ ਬੀਨਾ ਜਿਨ੍ਹ੍ਹੀ ਕਮਾਣਾ ਨਾਉ ॥
ਪਹਿਲੋ ਦੇ ਜੜ ਅੰਦਰਿ ਜੰਮੈ ਤਾ ਉਪਰਿ ਹੋਵੈ ਛਾਂਉ ॥
So paṛiā so pandiṯ bīnā jinĥī kamāṇā nāo. Pahilo ḏė jaṛ anḏar jammai ṯā upar hovai cẖẖāʼno.
He alone is learned and wise, and he alone is a scholar, who contemplates the Name and acquires Divine Wisdom. First, the tree puts down its roots, and then it spreads out its shade above.-----Guru Nanak, Raag Malar, AGGS, Page, 1288-6 So paṛiā so pandiṯ bīnā jinĥī kamāṇā nāo. Pahilo ḏė jaṛ anḏar jammai ṯā upar hovai cẖẖāʼno.
"Our Gurus have given God the name of Sat (Truth). It alone existed and will exist." If the name of God is Truth (Sat) then Truth needs to be lived rather than be just recited as Truth or as "Satinam/ਸਤਿਨਾਮ ".
ਰਾਮ ਰਾਮ ਸਭੁ ਕੋ ਕਹੈ ਕਹਿਐ ਰਾਮੁ ਨ ਹੋਇ ॥
ਗੁਰ ਪਰਸਾਦੀ ਰਾਮੁ ਮਨਿ ਵਸੈ ਤਾ ਫਲੁ ਪਾਵੈ ਕੋਇ ॥
Rām rām sabẖ ko kahai kahiai rām na hoė. Gur parsādī rām man vasai ṯā fal pāvai koė.
ਗੁਰ ਪਰਸਾਦੀ ਰਾਮੁ ਮਨਿ ਵਸੈ ਤਾ ਫਲੁ ਪਾਵੈ ਕੋਇ ॥
Rām rām sabẖ ko kahai kahiai rām na hoė. Gur parsādī rām man vasai ṯā fal pāvai koė.
Everyone chants God's Name, Ram, Ram. It is not obtained by any such chanting, Only by Guru's Grace, It comes to dwell in the mind, and then, the fruits are obtained.-----Guru Amar Das, Raag Gujri, AGGS, Page, 491-1
ਨਾਨਕ ਸਾਧੂ ਸੰਗਿ ਜਾਗੇ ਗਿਆਨ ਰੰਗਿ ॥
ਵਡਭਾਗੇ ਕਿਰਪਾ ॥
Nānak sāḏẖū sang jāgė giān rang. Vadbhāgė kirpa.
ਇਹੁ ਮਨੁ ਲੇ ਜਉ ਉਨਮਨਿ ਰਹੈ ॥
ਤਉ ਤੀਨਿ ਲੋਕ ਕੀ ਬਾਤੈ ਕਹੈ ॥੩੩॥
Ih man le ja▫o unman rahai.Ŧa▫o ṯīn lok kī bāṯai kahai.
ਸਾਸੁ ਕੀ ਦੁਖੀ ਸਸੁਰ ਕੀ ਪਿਆਰੀ ਜੇਠ ਕੇ ਨਾਮਿ ਡਰਉ ਰੇ ॥
ਸਖੀ ਸਹੇਲੀ ਨਨਦ ਗਹੇਲੀ ਦੇਵਰ ਕੈ ਬਿਰਹਿ ਜਰਉ ਰੇ ॥
Sās kī ḏukẖī sasur kī piārī jėṯẖ kė nām darao rė. Sakẖī sahėlī nanaḏ gahėlī ḏėvar kai bireh jarao rė.
ਕਬੀਰ ਰਾਮ ਕਹਨ ਮਹਿ ਭੇਦੁ ਹੈ ਤਾ ਮਹਿ ਏਕੁ ਬਿਚਾਰੁ ॥
ਸੋਈ ਰਾਮੁ ਸਭੈ ਕਹਹਿ ਸੋਈ ਕਉਤਕਹਾਰ ॥
ਕਬੀਰ ਰਾਮੈ ਰਾਮ ਕਹੁ ਕਹਿਬੇ ਮਾਹਿ ਬਿਬੇਕ ॥
ਏਕੁ ਅਨੇਕਹਿ ਮਿਲਿ ਗਇਆ ਏਕ ਸਮਾਨਾ ਏਕ ॥
Kabir rām kahan meh bẖėḏ hai ṯā meh ėk bicẖār. Soī rām sabẖai kaheh soī kauṯakhār. Kabīr rāmai rām kaho kahibė māhi bibėk. Ėk anėkeh mil gaiā ėk samānā ėk.
Kabir, it does make a difference, how you chant God's Name, 'Ram'. This is something to consider. Everyone uses the same word for the son of Dasrath and the Wondrous God. Kabir, use the word 'Ram', only to speak of the All-pervading God You must make that distinction. One 'Ram' is pervading everywhere, while the other is contained only in God.-----Kabir Slokes 190, 191, AGGS, Page, 1374-14,15ਸੋਈ ਰਾਮੁ ਸਭੈ ਕਹਹਿ ਸੋਈ ਕਉਤਕਹਾਰ ॥
ਕਬੀਰ ਰਾਮੈ ਰਾਮ ਕਹੁ ਕਹਿਬੇ ਮਾਹਿ ਬਿਬੇਕ ॥
ਏਕੁ ਅਨੇਕਹਿ ਮਿਲਿ ਗਇਆ ਏਕ ਸਮਾਨਾ ਏਕ ॥
Kabir rām kahan meh bẖėḏ hai ṯā meh ėk bicẖār. Soī rām sabẖai kaheh soī kauṯakhār. Kabīr rāmai rām kaho kahibė māhi bibėk. Ėk anėkeh mil gaiā ėk samānā ėk.
An individual becomes calm in the measure that he or she understands himself or herself as a being of evolved thinking. Such knowledge necessitates an understanding of others. As one develops a right understanding, and sees more and more clearly the internal relations of things in terms of cause and effect, one ceases to fuss and fume, to worry and grieve, and remains poised, steadfast and serene-“Dead while Alive/ ਜੀਵਨ ਮੁਕਤ”
ਗੁਰਮੁਖਿ ਬ੍ਰਹਮ ਗਿਆਨੁ ਗਿਆਨੀ ਬਾਣੀਐ ।
ਗੁਰਮੁਖਿ ਪੂਰਣ ਮਤਿ ਸਬਦਿ ਨੀਸਾਣੀਆ ।
Gurmukh Breham Giaan Giaanee Baaneeya.Gurmukh PooraN Mat NeesaNia.
Conclusion:
The calm individual, having learned to govern him/her self, knows how to adapt to the others. They, in turn, revere his or her spiritual strength and feel that they can learn from him or her and rely on him or her. The more tranquil an individual becomes, the greater is his success, influence, and power to do good. Such an individual will find his outlook broadens as he or she develops a greater self-control and equanimity. People will always prefer to deal with the individual whose demeanor is distinctly equable. This is only possible with the help of Sabd Guru through supplication for the Grace of God.
ਗੁਰ ਬਿਨੁ ਸਹਜੁ ਨ ਊਪਜੈ ਭਾਈ ਪੂਛਹੁ ਗਿਆਨੀਆ ਜਾਇ॥
ਸਤਿਗੁਰ ਕੀ ਸੇਵਾ ਸਦਾ ਕਰਿ ਭਾਈ ਵਿਚਹੁ ਆਪੁ ਗਵਾਇ ॥ ॥੫॥
ਗੁਰਮਤੀ ਭਉ ਊਪਜੈ ਭਾਈ ਭਉ ਕਰਣੀ ਸਚੁ ਸਾਰੁ ॥
ਪ੍ਰੇਮ ਪਦਾਰਥੁ ਪਾਈਐ ਭਾਈ ਸਚੁ ਨਾਮੁ ਆਧਾਰੁ ॥੬॥
Gur bin sahj na ūpjai bẖāī pūcẖẖahu giānīā jāė. Saṯgur kī sėvā saḏā kar bẖāī vicẖahu āp gavāė Gurmaṯī bẖa▫o ūpjai bẖā▫ī bẖa▫o karṇī sacẖ sār.Parem paḏārath pā▫ī▫ai bẖā▫ī sacẖ nām āḏẖār.
Gur bin sahj na ūpjai bẖāī pūcẖẖahu giānīā jāė. Saṯgur kī sėvā saḏā kar bẖāī vicẖahu āp gavāė Gurmaṯī bẖa▫o ūpjai bẖā▫ī bẖa▫o karṇī sacẖ sār.Parem paḏārath pā▫ī▫ai bẖā▫ī sacẖ nām āḏẖār.
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