NAAM/ਨਾਮ/ਨਾਮੇ/ਨਾਮੁ/ਨਾਮਿ
ABSTRACT
ਸਗਲ ਮਤਾਂਤ ਕੇਵਲ ਹਰਿ ਨਾਮ ॥
ਗੋਬਿੰਦ ਭਗਤ ਕੈ ਮਨਿ ਬਿਸ੍ਰਾਮ ॥
ਗੋਬਿੰਦ ਭਗਤ ਕੈ ਮਨਿ ਬਿਸ੍ਰਾਮ ॥
Sagal maṯāʼnṯ keval har nām. Gobinḏ bẖagaṯ kai man bisrām.
The essence of all religions is” God's Name” alone. It abides in the minds of the devotees of God.-----Guru Arjun, Raag Gauri Sukhmani, AGGS, Page, 296-4
The English word "God" is used by multiple religions as a noun or name to refer to different deities.
----------------------------------------------------
Judaism-Hebrew Names of God; In the Tanakh, YHVH (Yod, Hey, Vav, Hey/Tetragrammaton-four letter word) is the personal name of God. It is the source of all being and has been inherent in Himself. He is a necessary being and everything else is contingent being that derives existence from Him. In Himself, God is beyond all “Predictions” or attributes of language. He is the Source and Foundation of all possibility of utterance and thus beyond all definite descriptions. ----Exodus 3:15-16
His name was considered so sacred to Israel that they would never pronounce the name. It was too holy. Instead, they used the name “Adonai,”—Lord—instead of when reading the name Yahweh. In fact, eventually, the vowels of Adonai were combined with YWHY to make the artificial name “Jehovah,” which became the spoken way of saying Yahweh for the Jews. His name in Hebrew is Yahweh meaning “I will become whatsoever I please.” (Exod. 3:14 Rotherham) God has always existed and will always exist. (Ps. 90:2) “But to us, there is but one God, the Father, of whom are all things, and we in him.”—1 Cor. 8:6
Bible- “God said to Moses, “I AM WHO I AM. This is what you are to say to the Israelites: ‘I AM has sent me to you”. ------Exodus 3:1
Lord's Prayer-The Names of God Bible (NOG) accurately translates the meaning of the original texts into clear, everyday language. While most translations obscure the names and titles of God by replacing them with just a few English words such as God, Lord, or LORD, The Names of God Bible restores the transliterations of ancient names—such as Yahweh, El Shadday, El Elyon, and Adonay—to help the reader better understand the rich meaning of God’s names that are found in the original Hebrew and Aramaic text.
In Hindu monotheism, the concept of God varies from one sect to another. Hinduism (by its nature as a regional rather than a doctrinal religious category) is not exclusively monotheistic and has been described as spanning a wide range of henotheism, monotheism, polytheism, panentheism, pantheism, pandeism, and monism, e
Sikhism-“Naam Simran or Naam Japna/Meditation” in Sikh Thought IMHO is to devotionally controlling the mind, and focusing it on the Sabd or Absolute Principle/Truth/ਸਤਿ or Eternal God or whatever one wants to call this Higher Power or Creative Energy, of one’s own understanding either loud or in mind/heart. Naam is incomprehensible. The mind can only be controlled by the Grace of “God”; which one can only be blessed with by performing virtuous devotional service to God/Guru. Also required is the evolvement of a good moral character, internal ethical piety by meditation in action/altruism. Naam or Name of Eternal God is the enlightenment of God, which could be conferred upon (By God or Its representative) as the Sabd of 4rth Guru (Guru Ram Das) elaborates in Raag Gujri. This Sabd was a prayer uttered to his father-in-law (Guru Amar Das) at the time, when he got down from the horse, before getting married to Bibi Bhani. This shows that it is not the repetition of God’s Name (as elected by the petitioner) but the enlightenment of God, which is Naam.
The English word "God" is used by multiple religions as a noun or name to refer to different deities.
----------------------------------------------------
Judaism-Hebrew Names of God; In the Tanakh, YHVH (Yod, Hey, Vav, Hey/Tetragrammaton-four letter word) is the personal name of God. It is the source of all being and has been inherent in Himself. He is a necessary being and everything else is contingent being that derives existence from Him. In Himself, God is beyond all “Predictions” or attributes of language. He is the Source and Foundation of all possibility of utterance and thus beyond all definite descriptions. ----Exodus 3:15-16
His name was considered so sacred to Israel that they would never pronounce the name. It was too holy. Instead, they used the name “Adonai,”—Lord—instead of when reading the name Yahweh. In fact, eventually, the vowels of Adonai were combined with YWHY to make the artificial name “Jehovah,” which became the spoken way of saying Yahweh for the Jews. His name in Hebrew is Yahweh meaning “I will become whatsoever I please.” (Exod. 3:14 Rotherham) God has always existed and will always exist. (Ps. 90:2) “But to us, there is but one God, the Father, of whom are all things, and we in him.”—1 Cor. 8:6
Bible- “God said to Moses, “I AM WHO I AM. This is what you are to say to the Israelites: ‘I AM has sent me to you”. ------Exodus 3:1
Lord's Prayer-The Names of God Bible (NOG) accurately translates the meaning of the original texts into clear, everyday language. While most translations obscure the names and titles of God by replacing them with just a few English words such as God, Lord, or LORD, The Names of God Bible restores the transliterations of ancient names—such as Yahweh, El Shadday, El Elyon, and Adonay—to help the reader better understand the rich meaning of God’s names that are found in the original Hebrew and Aramaic text.
In Hindu monotheism, the concept of God varies from one sect to another. Hinduism (by its nature as a regional rather than a doctrinal religious category) is not exclusively monotheistic and has been described as spanning a wide range of henotheism, monotheism, polytheism, panentheism, pantheism, pandeism, and monism, e
Sikhism-“Naam Simran or Naam Japna/Meditation” in Sikh Thought IMHO is to devotionally controlling the mind, and focusing it on the Sabd or Absolute Principle/Truth/ਸਤਿ or Eternal God or whatever one wants to call this Higher Power or Creative Energy, of one’s own understanding either loud or in mind/heart. Naam is incomprehensible. The mind can only be controlled by the Grace of “God”; which one can only be blessed with by performing virtuous devotional service to God/Guru. Also required is the evolvement of a good moral character, internal ethical piety by meditation in action/altruism. Naam or Name of Eternal God is the enlightenment of God, which could be conferred upon (By God or Its representative) as the Sabd of 4rth Guru (Guru Ram Das) elaborates in Raag Gujri. This Sabd was a prayer uttered to his father-in-law (Guru Amar Das) at the time, when he got down from the horse, before getting married to Bibi Bhani. This shows that it is not the repetition of God’s Name (as elected by the petitioner) but the enlightenment of God, which is Naam.
ਕਾਹੇ ਕਉ ਕੀਜੈ ਧਿਆਨੁ ਜਪੰਨਾ ॥
ਜਬ ਤੇ ਸੁਧੁ ਨਾਹੀ ਮਨੁ ਅਪਨਾ ॥
ਜਬ ਤੇ ਸੁਧੁ ਨਾਹੀ ਮਨੁ ਅਪਨਾ ॥
Kāhe ka▫o kījai ḏẖi▫ān japannā. Jab ṯe suḏẖ nāhī man apnā.
Why do you practice meditation and chanting, when your mind is not pure? -----Namdev, Raag Asa, AGGS, Page, 485
Guru Nanak defines Naam in Raag Asa:
ਪਾਂਡੇ ਐਸਾ ਬ੍ਰਹਮ ਬੀਚਾਰੁ ॥
ਨਾਮੇ ਸੁਚਿ ਨਾਮੋ ਪੜਉ ਨਾਮੇ ਚਜੁ ਆਚਾਰੁ ॥੧॥ ਰਹਾਉ ॥
Pāʼnde aisā barahm bīcẖār.Nāme sucẖ nāmo paṛa▫o nāme cẖaj ācẖār.
O Pandit, O religious scholar, contemplate God in such a way that Its Name may sanctify you, maybe your study, your wisdom and way of life (Divine Knowledge). -----Guru Nanak, Raag Asa, AGGS, Page, 355-3
The way of life of a Sikh is altruism, which actually is devotional worship of God says Guru Nanak in Japji:
ਸਭਿ ਗੁਣ ਤੇਰ ਮੈ ਨਾਹੀ ਕੋਇ ॥
ਵਿਣੁ ਗੁਣ ਕੀਤੇ ਭਗਤਿ ਨ ਹੋਇ ॥
Sabẖ guṇ ṯere mai nāhī ko▫e. Vin Goun Keetay Bhagat Na Ho-ay.
ਵਿਣੁ ਗੁਣ ਕੀਤੇ ਭਗਤਿ ਨ ਹੋਇ ॥
Sabẖ guṇ ṯere mai nāhī ko▫e. Vin Goun Keetay Bhagat Na Ho-ay.
All virtues are Yours, God, I have none at all. Without virtue, there is no devotional worship.-----Guru Nanak, Japji, AGGS, Page, 4-16
What does Naam Stand for in Sikhism?Is it just the name or more than that?
Naam is much more than just the
ਨਾ ਜਾਣਾ ਕਰਮ ਕੇਵਡ ਤੇਰੀ ਦਾਤਿ ॥
ਕਰਮੁ ਧਰਮੁ ਤੇਰੇ ਨਾਮ ਕੀ ਜਾਤਿ ॥
ਕਰਮੁ ਧਰਮੁ ਤੇਰੇ ਨਾਮ ਕੀ ਜਾਤਿ ॥
Nā jāṇā karam kevad ṯerī ḏāṯ. Karam ḏẖaram ṯere nām kī jāṯ.
O, God, I know not the greatness and depth of Thy Grace and Thy Blessings; Your True Name and its love is all the action, prayer, and worship for me. I cannot know the greatness of your blessings as compared to my actions; in fact, all my actions and prayers are worthwhile only if your True Name is there.-----Guru Nanak, Raag Gauri, AGGS, Page, 154-2These are the usual questions being asked by fellow Sikhs and the answers to these questions are not easy and straight forward. It is easier to make a statement on “Naam Japna/Meditation”, which could be;
Mechanical recitation of God’s Name of your choice in silence or aloud. It is the first step towards spirituality either one progresses further to the step of understanding and reflection or stagnates here with no spiritual benefit. Recitation of Naam has been advised in various debates as;
i) Sitting in a chair.
ii) Sitting in a particular posture.
iii) Using the technique of “Irrha Pingla Ur Sukhmana,” a yogic technique.
iv) Pranayama-hath yoga system.
v) Or any other choice.
Recitation loud is recommended as it helps to concentrate involving the sense of hearing in addition to the utterance of Naam. Posture has no spiritual value if there is inner filth says Gurus Nanak in Ragas Asa, Arjan in Devgandhari, and Namdev in Asa:
ਅਪਰਾਧੀ ਦੂਣਾ ਨਿਵੈ ਜ ਹੰਤਾ ਮਿਰਗਾਹਿ ॥
ਸੀਸਿ ਨਿਵਾਇਐ ਕਿਆ ਥੀਐ ਜਾ ਰਿਦੈ ਕੁਸੁਧੇ ਜਾਹਿ ॥
ਸੀਸਿ ਨਿਵਾਇਐ ਕਿਆ ਥੀਐ ਜਾ ਰਿਦੈ ਕੁਸੁਧੇ ਜਾਹਿ ॥
Aprāḏẖī ḏūṇā nivai jo hanṯā miragāhi. Sīs nivāiai kiā thīai jā riḏai kusuḏẖė jāhi.
The sinner, like the deer hunter, bows down twice as much. But what can be achieved by bowing the head, when the heart is impure?-----Guru Nanak, Raag Asa, AGGS, Page, 470-15
Naam has no Form; it is the devotional love in the heart with complete focus on the Higher Power of one’s own understanding, which has been called by multiple names; It is easy to describe the theory part of “Naam Japna/Meditation” or even write a book and the results copied from the experience of an enlightened person’s point of view, but mechanical repeating the “Word” without understanding, is a waste of time says Guru Nanak and Bhagat Kabir in Raag Asa:
ਲੇਖ ਅਸੰਖ ਅਲੇਖੁ ਅਪਾਰੁ ॥
Words, spoken and read, again and again, are useless loads. There are innumerable writings, but the Infinite God remains unwritten.-----Guru Nanak, Raag Asa, AGGS, Page, 412-14
ਨਾਉ ਤੇਰਾ ਨਿਰੰਕਾਰੁ ਹੈ ਨਾਇ ਲਇਐ ਨਰਕਿ ਨ ਜਾਈਐ ॥
ਜੀਉ ਪਿੰਡੁ ਸਭੁ ਤਿਸ ਦਾ ਦੇ ਖਾਜੈ ਆਖਿ ਗਵਾਈਐ ॥
ਜੇ ਲੋੜਹਿ ਚੰਗਾ ਆਪਣਾ ਕਰਿ ਪੁੰਨਹੁ ਨੀਚੁ ਸਦਾਈਐ ॥
ਜੇ ਜਰਵਾਣਾ ਪਰਹਰੈ ਜਰੁ ਵੇਸ ਕਰੇਦੀ ਆਈਐ ॥
ਕੋ ਰਹੈ ਨ ਭਰੀਐ ਪਾਈਐ ॥੫॥
ਜੀਉ ਪਿੰਡੁ ਸਭੁ ਤਿਸ ਦਾ ਦੇ ਖਾਜੈ ਆਖਿ ਗਵਾਈਐ ॥
ਜੇ ਲੋੜਹਿ ਚੰਗਾ ਆਪਣਾ ਕਰਿ ਪੁੰਨਹੁ ਨੀਚੁ ਸਦਾਈਐ ॥
ਜੇ ਜਰਵਾਣਾ ਪਰਹਰੈ ਜਰੁ ਵੇਸ ਕਰੇਦੀ ਆਈਐ ॥
ਕੋ ਰਹੈ ਨ ਭਰੀਐ ਪਾਈਐ ॥੫॥
Nāo ṯėrā nirankār hai nāė laiai narak na jāīai. Jī▫o pind sabẖ ṯis ḏā ḏe kẖājai ākẖ gavā▫ī▫ai.Je loṛėh cẖanga āpṇā kar punnhu nīcẖ saḏā▫ī▫ai.Je jarvāṇā parharai jar ves kareḏī ā▫ī▫ai.Ko rahai na bẖarī▫ai pā▫ī▫ai.
Your Name is Formless; chanting Your Name, one does not to go to hell (meaning one’s mind is at peace). Soul and body all belong to God; asking God to give us sustenance is a waste. If you yearn for goodness, then perform good deeds and feel humble. Even if you remove the signs of old age, old age shall still come in the guise of death. No one remains here when the count of the breaths is full. -----Guru Nanak, Raag Asa, AGGS, Page, 465-15
ਕਰਮ ਕਰਤੂਤਿ ਬੇਲਿ ਬਿਸਥਾਰੀ ਰਾਮ ਨਾਮੁ ਫਲੁ ਹੂਆ॥
ਤਿਸੁ ਰੂਪੁ ਨ ਰੇਖ ਅਨਾਹਦੁ ਵਾਜੈ ਸਬਦੁ ਨਿਰੰਜਨਿ ਕੀਆ ॥
Karam Kartoot Bayl Bistharee Ram Naam Fal Hoo-aa, Tis Roop Na Raykh Anaahad Vaajai Sabd Niranjan Kee-aa.
The vine of good actions and character has spread out, and it bears the fruit of God's Name. The Name has no form or outline; it vibrates with the unstruck Sound Current; through the Word of the Sabd, the Immaculate God is revealed.-----Guru Nanak, Raag Asa, AGGS, Page 351-2
ਗਿਆਨੁ ਨ ਗਲੀਈ ਢੂਢੀਐ ਕਥਨਾ ਕਰੜਾ ਸਾਰੁ ॥
ਕਰਮਿ ਮਿਲੈ ਤਾ ਪਾਈਐ ਹੋਰ ਹਿਕਮਤਿ ਹੁਕਮੁ ਖੁਆਰੁ ॥
ਕਰਮਿ ਮਿਲੈ ਤਾ ਪਾਈਐ ਹੋਰ ਹਿਕਮਤਿ ਹੁਕਮੁ ਖੁਆਰੁ ॥
Gi▫ān na galī▫ī dẖūdẖī▫ai kathnā karṛā sār. Karam Milai Ta Paa-eeai Hoar Hikmat Hukam Khuaar.
Divine Wisdom cannot be found through mere words. To explain it is as hard as iron. When God bestows Its Grace, then alone it is received -- other tricks and orders are useless.-----Guru Nanak, Raag Asa, AGGS, Page, 465-1
ਇਆਣੀ ਬਾਲੀ ਕਿਆ ਕਰੇ ਜਾ ਧਨ ਕੰਤ ਨ ਭਾਵੈ ॥
ਕਰਣ ਪਲਾਹ ਕਰੇ ਬਹੁਤੇਰੇ ਸਾ ਧਨ ਮਹਲੁ ਨ ਪਾਵੈ ॥
ਵਿਣੁ ਕਰਮਾ ਕਿਛੁ ਪਾਈਐ ਨਾਹੀ ਜੇ ਬਹੁਤੇਰਾ ਧਾਵੈ ॥
ਵਿਣੁ ਕਰਮਾ ਕਿਛੁ ਪਾਈਐ ਨਾਹੀ ਜੇ ਬਹੁਤੇਰਾ ਧਾਵੈ ॥
I▫āṇī bālī ki▫ā kare jā ḏẖan kanṯ na bẖāvai.Karaṇ palāh kare bahuṯere sā ḏẖan mahal na pāvai. Vin Karma Kich Paa-eeai Nahin Jay Bahutera Dhavai.
What can the silly young bride (soul) do, if she is not pleasing to her Husband God? She may plead and implore so many times, but still, such a bride shall not obtain the Mansion of God's Presence. Without virtuous deeds, man cannot gain anything useful, although one may run around frantically. -----Guru Nanak, Raag Tilang, AGGS, Page, 722-9
ਨਾਨਕ ਨਾਉ ਖੁਦਾਇ ਕਾ ਦਿਲਿ ਹਛੈ ਮੁਖਿ ਲੇਹੁ ॥
ਅਵਰਿ ਦਿਵਾਜੇ ਦੁਨੀ ਕੇ ਝੂਠੇ ਅਮਲ ਕਰੇਹੁ ॥
Nanak Naa-o Khudaa-ay Kaa Dil Hachhai Mukh Layho, Avar Divaajay Dunee Kay Jhoothay Amal Karayhu.
O Nanak, chant the Name of God, with heart-felt devotion. Everything else is just a pompous worldly display and the practice of false deeds.-----Guru Nanak, Raag Majh, AGGS, Page, 140-10,11
ਕਲਹਿ ਬੁਰੀ ਸੰਸਾਰਿ ਵਾਦੇ ਖਪੀਐ ॥
ਵਿਣੁ ਨਾਵੈ ਵੇਕਾਰਿ ਭਰਮੇ ਪਚੀਐ ॥
ਰਾਹ ਦੋਵੈ ਇਕੁ ਜਾਣੈ ਸੋਈ ਸਿਝਸੀ ॥
ਕੁਫਰ ਗੋਅ ਕੁਫਰਾਣੈ ਪਇਆ ਦਝਸੀ ॥
Kaleh Buree Sansaar Vaaday Khapee-ai, Vin Naavai Vaykaar Bharmay Pachee-ai. Raah Dovai Ik Jaanai So-ee Sijhsee, Kufar Go-a KufraaNai Pa-i-aa Dajhsee.
The strife of the worldly life is evil. These struggles rob us of much happiness. Without God's Name, life is worthless. Through doubt, people are being destroyed. One who recognizes that all spiritual paths lead to the One shall be emancipated. One who speaks lies shall fall into hell and burn.-----Guru Nanak, Raag Majh, AGGS, Page, 142-7,8
ਆਖਣਿ ਅਉਖਾ ਸਾਚਾ ਨਾਉ ॥
ਸਾਚੇ ਨਾਮ ਕੀ ਲਾਗੈ ਭੂਖ ॥
ਉਤੁ ਭੂਖੈ ਖਾਇ ਚਲੀਅਹਿ ਦੂਖ ॥
Akhan Aoukha Saacha Naou, Saachay Naam Ki Lagai Bhookh, Ut Bhookhai Khaey Chalee-ah Dookh.
It is difficult to utter the True Name. If there is a hunger for the True Name, such hunger consumes pain.-----Guru Nanak, Raag Asa, AGGS, Page 9 & 349
ਜਪੁ ਤਪੁ ਕਰਿ ਕਰਿ ਸੰਜਮ ਥਾਕੀ ਹਠਿ ਨਿਗ੍ਰਹਿ ਨਹੀ ਪਾਈਐ ॥
ਨਾਨਕ ਸਹਜਿ ਮਿਲੇ ਜਗਜੀਵਨ ਸਤਿਗੁਰ ਬੂਝ ਬੁਝਾਈਐ ॥
Jap Tap Kar Kar Sanjam Thaakee Hath Nigreh Nahee Paa-eeai, Nanak Sahj Milay Jagjeevan Satgur Boojh Bujhaa-ee-ai.
Jap Tap Kar Kar Sanjam Thaakee Hath Nigreh Nahee Paa-eeai, Nanak Sahj Milay Jagjeevan Satgur Boojh Bujhaa-ee-ai.
By practicing recitation and self-disciplining, people have grown weary. Even after stubbornly practicing these rituals, they still have not been able to control evil thoughts and wishes. O, Nanak, through spiritual wisdom, the God, the Life of the world, is met. The True Guru imparts this understanding.-----Guru Nanak, Raag Asa, AGGS, Page, 436 -18
ਦਹ ਦਿਸ ਇਹੁ ਮਨੁ ਧਾਵਦਾ ਗੁਰਿ ਠਾਕਿ ਰਹਾਇਆ ॥
ਨਾਵੈ ਨੋ ਸਭ ਲੋਚਦੀ ਗੁਰਮਤੀ ਪਾਇਆ ॥
ਨਾਵੈ ਨੋ ਸਭ ਲੋਚਦੀ ਗੁਰਮਤੀ ਪਾਇਆ ॥
Dah Dis Ih Man Dhaavdaa Gur Thaak Rahaa-i-aa, Navai No Sabh Lochdi Gurmati Payai
The mind runs around in the ten directions; the Guru holds it still. Everyone longs for the Name, but it is only found through the Guru's Teachings.-----Guru Nanak, Raag Suhi, AGGS, Page 789-12
ਸੋ ਪੜਿਆ ਸੋ ਪੰਡਿਤੁ ਬੀਨਾ ਜਿਨ੍ਹ੍ਹੀ ਕਮਾਣਾ ਨਾਉ ॥
ਪਹਿਲੋ ਦੇ ਜੜ ਅੰਦਰਿ ਜੰਮੈ ਤਾ ਉਪਰਿ ਹੋਵੈ ਛਾਂਉ ॥
So Parhia So Pundit Bina Jini Kmana Naou, Pahilo Day Jarh Andar Jammai Taa Upar Hovai ChhaaN-o.
ਪਹਿਲੋ ਦੇ ਜੜ ਅੰਦਰਿ ਜੰਮੈ ਤਾ ਉਪਰਿ ਹੋਵੈ ਛਾਂਉ ॥
So Parhia So Pundit Bina Jini Kmana Naou, Pahilo Day Jarh Andar Jammai Taa Upar Hovai ChhaaN-o.
He alone is learned and wise, and he alone is a scholar, who practices the Name. First, the tree puts down its roots, and then it spreads out its shade above.-----Guru Nanak, Raag Malar, AGGS, Page, 1288-6
ਭਨਤਿ ਨਾਨਕੁ ਕਰੇ ਵੀਚਾਰੁ ॥
ਸਾਚੀ ਬਾਣੀ ਸਿਉ ਧਰੇ ਪਿਆਰੁ ॥
ਤਾ ਕੋ ਪਾਵੈ ਮੋਖ ਦੁਆਰੁ ॥
ਜਪੁ ਤਪੁ ਸਭੁ ਇਹੁ ਸਬਦੁ ਹੈ ਸਾਰੁ ॥
Bhanat Nanak Karay Veechaar, Saachee Baanee Seo Dharay Piar, Ta Ko Paavai Mokh Duaar, Jap Tap Sabh Eh Sabad Hai Saar.
ਸਾਚੀ ਬਾਣੀ ਸਿਉ ਧਰੇ ਪਿਆਰੁ ॥
ਤਾ ਕੋ ਪਾਵੈ ਮੋਖ ਦੁਆਰੁ ॥
ਜਪੁ ਤਪੁ ਸਭੁ ਇਹੁ ਸਬਦੁ ਹੈ ਸਾਰੁ ॥
Bhanat Nanak Karay Veechaar, Saachee Baanee Seo Dharay Piar, Ta Ko Paavai Mokh Duaar, Jap Tap Sabh Eh Sabad Hai Saar.
Nanak prays that one gets salvation by contemplating or deliberating with love on the True Sabd. The deliberation on Sabd is the real recitation and austerity. It is the right action on the teachings which carries the weight for spiritual growth. Merely and visiting holy places, reading or looking at holy books do not lead to one’s become a better human being.-----Guru Nanak, AGGS, Raag Dhanasari, Page, 661-16
ਨਾ ਮਨੁ ਮਰੈ ਨ ਮਾਇਆ ਮਰੈ ॥ ਜਿਨਿ ਕਿਛੁ ਕੀਆ ਸੋਈ ਜਾਣੈ ਸਬਦੁ ਵੀਚਾਰਿ ਭਉ ਸਾਗਰੁ ਤਰੈ ॥
Naa Mann Marai Na Maa-i-aa Marai, Jin Kich Kee-aa So-ee JaaNai Sabd Vichaar Bhou Saagar Tarai.
Naa Mann Marai Na Maa-i-aa Marai, Jin Kich Kee-aa So-ee JaaNai Sabd Vichaar Bhou Saagar Tarai.
Without subduing the mind, Maya cannot be subdued. The One, who created this, alone understands. Contemplating and reflecting on the Word of the Sabd, one is carried across the terrifying world-ocean. -----Guru Nanak, Raag Parbhati Bibhaas, AGGS, Page, 1342-3
ਰਾਮ ਰਾਮ ਸਭੁ ਕੋ ਕਹੈ ਕਹਿਐ ਰਾਮੁ ਨ ਹੋਇ ॥
ਗੁਰ ਪਰਸਾਦੀ ਰਾਮੁ ਮਨਿ ਵਸੈ ਤਾ ਫਲੁ ਪਾਵੈ ਕੋਇ ॥
Ram Ram Sabh Ko Kahai Kahayai Ram Na Hoey, Gur Parsaadi Ram Man Vasai Ta Phal Pavai Koey.
ਗੁਰ ਪਰਸਾਦੀ ਰਾਮੁ ਮਨਿ ਵਸੈ ਤਾ ਫਲੁ ਪਾਵੈ ਕੋਇ ॥
Ram Ram Sabh Ko Kahai Kahayai Ram Na Hoey, Gur Parsaadi Ram Man Vasai Ta Phal Pavai Koey.
Everyone chants God's Name, Ram, Ram; but by such chanting, God is not obtained. 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
ਸਤਿਗੁਰ ਨੋ ਸਭੁ ਕੋ ਵੇਖਦਾ ਜੇਤਾ ਜਗਤੁ ਸੰਸਾਰੁ ॥
ਡਿਠੈ ਮੁਕਤਿ ਨ ਹੋਵਈ ਜਿਚਰੁ ਸਬਦਿ ਨ ਕਰੇ ਵੀਚਾਰੁ ॥
Satgur No Sabh Ko Vaykh-daa Jaytaa Jagat Sansaar, Dithai Mukat Na Hova-ee Jichar Sabd Na Karay Veechaar.
All the living beings of the world behold the True Guru. One is not liberated by merely seeing Him unless one contemplates and reflects on the Word/Sabd.-----Guru Amar Das, Raag Vadhans, AGGS, Page, 594 -11
ਜਪੁ ਤਪੁ ਕਰਿ ਕਰਿ ਸੰਜਮ ਥਾਕੀ ਹਠਿ ਨਿਗ੍ਰਹਿ ਨਹੀ ਪਾਈਐ ॥
ਨਾਨਕ ਸਹਜਿ ਮਿਲੇ ਜਗਜੀਵਨ ਸਤਿਗੁਰ ਬੂਝ ਬੁਝਾਈਐ ॥
Jap Tap Kar Kar Sanjam Thaakee Hath Nigreh Nahee Paa-eeai, Nanak Sahj Milay Jagjeevan Satgur Boojh Bujhaa-ee-ai.
How rare are those Scholars who, in this age, come to know God, by lovingly focusing their consciousness on It? O, Nanak, those who are blessed by the It's Glance of Grace, remains lovingly attuned to the Name of the God.-----Guru Amar Das, Raag Bilawal, AGGS, Page, 850-3
Gurus Amar Das and Arjun in Raag Asa and Gauri ponder on controlling the mind by the Grace of God. Naam purges the subconscious errors of thinking and inclines the heart towards spiritual wisdom. It takes away the self-centeredness of the ego, lifts it above the realm of morality and cleanses it and transforms it towards spiritual values if one follows through as a way of life in actual daily living.
ਇਹੁ ਮਨੂਆ ਕਿਉ ਕਰਿ ਵਸਿ ਆਵੈ ॥
ਗੁਰ ਪਰਸਾਦੀ ਠਾਕੀਐ ਗਿਆਨ ਮਤੀ ਘਰਿ ਆਵੈ ॥
Ih manūā kio kar vas āvai. Gur parsādī ṯẖākīai giān maṯī gẖar āvai.
How can this mind come under control? By Guru's Grace, it is held in check; instructed in spiritual wisdom, it returns to its home.-----Guru Amar Das, Raag Asa, AGGS, Page, 426-11
Guru Amar Das in the mode of Siri Raag explains that to get rid of the ego is more important than a verbal recitation of the Name;
Guru Amar Das in the mode of Siri Raag explains that to get rid of the ego is more important than a verbal recitation of the Name;
ਗੋਵਿਦੁ ਗੁਣੀ ਨਿਧਾਨੁ ਹੈ ਅੰਤੁ ਨ ਪਾਇਆ ਜਾਇ ॥
ਕਥਨੀ ਬਦਨੀ ਨ ਪਾਈਐ ਹਉਮੈ ਵਿਚਹੁ ਜਾਇ ॥
ਸਤਗੁਰਿ ਮਿਲਿਐ ਸਦ ਭੈ ਰਚੈ ਆਪਿ ਵਸੈ ਮਨਿ ਆਇ ॥
Govid Gunee NiDhaan Hai Ant Na Paa-i-aa Jaa-ay. Kathnee Badnee Na Paa-ee-ai Ha-umai Vichahu Jaa-ay, Satgur Mili-ai Sad Bhai Rachai Aap Vasai Man Aa-ay.
ਕਥਨੀ ਬਦਨੀ ਨ ਪਾਈਐ ਹਉਮੈ ਵਿਚਹੁ ਜਾਇ ॥
ਸਤਗੁਰਿ ਮਿਲਿਐ ਸਦ ਭੈ ਰਚੈ ਆਪਿ ਵਸੈ ਮਨਿ ਆਇ ॥
Govid Gunee NiDhaan Hai Ant Na Paa-i-aa Jaa-ay. Kathnee Badnee Na Paa-ee-ai Ha-umai Vichahu Jaa-ay, Satgur Mili-ai Sad Bhai Rachai Aap Vasai Man Aa-ay.
The Creator of the Universe is the Treasure of Excellence. Its limits cannot be found. It is not obtained by mouthing mere words, but by rooting out ego from within. Meeting the True Guru, one is permeated forever with the Fear of God, who Itself comes to dwell within the mind. -----Guru Amar Das, Siri Raag, AGGS, Page, 32-19
ਸਭ ਤੇਰੀ ਤੂੰ ਸਭਨੀ ਧਿਆਇਆ ॥
ਜਿਸ ਨੋ ਕ੍ਰਿਪਾ ਕਰਹਿ ਤਿਨਿ ਨਾਮ ਰਤਨੁ ਪਾਇਆ ॥
ਗੁਰਮੁਖਿ ਲਾਧਾ ਮਨਮੁਖਿ ਗਵਾਇਆ ॥
ਤੁਧੁ ਆਪਿ ਵਿਛੋੜਿਆ ਆਪਿ ਮਿਲਾਇਆ ॥੧॥
ਜਿਸ ਨੋ ਕ੍ਰਿਪਾ ਕਰਹਿ ਤਿਨਿ ਨਾਮ ਰਤਨੁ ਪਾਇਆ ॥
ਗੁਰਮੁਖਿ ਲਾਧਾ ਮਨਮੁਖਿ ਗਵਾਇਆ ॥
ਤੁਧੁ ਆਪਿ ਵਿਛੋੜਿਆ ਆਪਿ ਮਿਲਾਇਆ ॥੧॥
Sabẖ ṯerī ṯūʼn sabẖnī ḏẖi▫ā▫i▫ā. Jis Nu Kirpa Kerr Tin Naam Ratan Paayaa. Gurmukẖ lāḏẖā manmukẖ gavā▫i▫ā.Ŧuḏẖ āp vicẖẖoṛi▫ā āp milā▫i▫ā.
All are Yours; all meditate on You. That, upon whom You shower Your mercy, obtains the jewel of the Name. The Guru oriented obtain it, and the self-willed lose it. You Yourself separate the mortals, and You Yourself unite them.-----Guru Ram Das, Raag Asa, AGGS, Page, 11and 365
ਜਪੁ ਤਪ ਸੰਜਮ ਵਰਤ ਕਰੇ ਪੂਜਾ ਮਨਮੁਖ ਰੋਗੁ ਨ ਜਾਈ ॥
ਅੰਤਰਿ ਰੋਗੁ ਮਹਾ ਅਭਿਮਾਨਾ ਦੂਜੈ ਭਾਇ ਖੁਆਈ ॥
Jap Tap Sanjam Varat Karay Poojaa Manmukh Rog Na Jaa-ee, Antar Rog Mahaa Abhimaanaa Doojai Bhaa-ay Khu-aa-ee.
The self-willed may perform chants, meditations, austere self-discipline, fasts, and devotional worship, but his sickness does not go away. Deep within him is the sickness of excessive egotism. In the love of duality, he is ruined.-----Guru Ram Das, Raag Suhi, AGGS, Page, 732-8
ਸੇਵਕ ਸਿਖ ਪੂਜਣ ਸਭਿ ਆਵਹਿ ਸਭਿ ਗਾਵਹਿ ਹਰਿ ਹਰਿ ਊਤਮ ਬਾਨੀ॥
ਗਾਵਿਆ ਸੁਣਿਆ ਤਿਨ ਕਾ ਹਰਿ ਥਾਇ ਪਾਵੈ ਜਿਨ ਸਤਿਗੁਰ ਕੀ ਆਗਿਆ ਸਤਿ ਸਤਿ ਕਰਿ ਮਾਨੀ ॥
Sayvak Sikh Poojan Sabh Aaveh Sabh Gaaveh Har Har Ootam Baanee, Gaaviaa SuNiaa Tin Ka Har Thaa-ey Paavai Jin Satgur Kee Aagia Sat Sat Kar Maanee.
All the Sikhs and servants come to worship and adore You. They sing the sublime Sabd of God and Master. Their singing and listening are approved by God. They accept the Order of the True Guru as True, totally True. -----Guru Ram Das, Raag Dhanasari, AGGS, Page, 669-14,15
ਨਾਮੁ ਹਮਾਰੇ ਜੀਅ ਕੀ ਰਾਸਿ ॥
ਨਾਮੋ ਸੰਗੀ ਜਤ ਕਤ ਜਾਤ ॥
ਨਾਮੋ ਹੀ ਮਨਿ ਲਾਗਾ ਮੀਠਾ ॥
ਜਲਿ ਥਲਿ ਸਭ ਮਹਿ ਨਾਮੋ ਡੀਠਾ ॥
ਨਾਮੋ ਸੰਗੀ ਜਤ ਕਤ ਜਾਤ ॥
ਨਾਮੋ ਹੀ ਮਨਿ ਲਾਗਾ ਮੀਠਾ ॥
ਜਲਿ ਥਲਿ ਸਭ ਮਹਿ ਨਾਮੋ ਡੀਠਾ ॥
Nām hamāre jī▫a kī rās. Nāmo sangī jaṯ kaṯ jāṯ. Nāmo hī man lāgā mīṯẖā. Jal thal sabẖ mėh nāmo dīṯẖā.
The Naam is the wealth of my soul. Wherever I go, the Naam is with me. The Naam is sweet to my mind. In the water, on the land, and everywhere, I see the Naam.-----Guru Arjun, Raag Gond, AGGS, Page, 863
ਪ੍ਰਭ ਕਿਰਪਾ ਤੇ ਮਨੁ ਵਸਿ ਆਇਆ ॥
ਨਾਨਕ ਗੁਰਮੁਖਿ ਤਰੀ ਤਿਨਿ ਮਾਇਆ ॥੪॥
Parabẖ kirpā ṯė man vas āiā. Nānak gurmukẖ ṯarī ṯin mā▫i▫ā.
ਨਾਨਕ ਗੁਰਮੁਖਿ ਤਰੀ ਤਿਨਿ ਮਾਇਆ ॥੪॥
Parabẖ kirpā ṯė man vas āiā. Nānak gurmukẖ ṯarī ṯin mā▫i▫ā.
By God's Grace, the mind is brought under control; O Nanak, the Guru Oriented crosses over the ocean of Maya. ----Guru Arjun, Raag Asa, AGGS, Page, 385-17
ਹਮਰੀ ਮੁਦ੍ਰ ਨਾਮੁ ਹਰਿ ਸੁਆਮੀ ਰਿਦ ਅੰਤਰਿ ਦੁਸਟ ਦੁਸਟਾਰੀ ॥
ਜਿਉ ਭਾਵੈ ਤਿਉ ਰਾਖਹੁ ਸੁਆਮੀ ਜਨ ਨਾਨਕ ਸਰਣਿ ਤੁਮ੍ਹ੍ਹਾਰੀ ॥੨॥੫॥
ਜਿਉ ਭਾਵੈ ਤਿਉ ਰਾਖਹੁ ਸੁਆਮੀ ਜਨ ਨਾਨਕ ਸਰਣਿ ਤੁਮ੍ਹ੍ਹਾਰੀ ॥੨॥੫॥
Hamrī muḏar nām har suāmī riḏ anṯar ḏusat ḏustārī. Ji▫o bẖāvai ṯi▫o rākẖo su▫āmī jan Nānak saraṇ ṯumĥārī.
I appear to chant God's Name, but within my heart, I am the wicked of the wicked. As it pleases You, save me, O God and Master; servant Nanak seeks Your Sanctuary. -----Guru Arjun, Raag Devgandhari, AGGS, Page, 528-3
The most important part of “Naam Japna/Meditation” is controlling and focusing the mind, which is flying aimlessly like a bird in ten directions.
ਦਸ ਦਿਸ ਖੋਜਤ ਮੈ ਫਿਰਿਓ ਜਤ ਦੇਖਉ ਤਤ ਸੋਇ ॥
ਮਨੁ ਬਸਿ ਆਵੈ ਨਾਨਕਾ ਜੇ ਪੂਰਨ ਕਿਰਪਾ ਹੋਇ ॥
Das Dis Khojat Mai Firi-o Jat Daykh-a-u Tat So-ay, Man Bus Aavai Nanaka Jay Pooran Kirpa Hoey.
I have wandered, searching in the ten directions, and wherever I look, there I see God. The mind comes to be controlled, O Nanak if God grants Its Perfect Grace.-----Guru Arjun, Raag Thiti Gauri, AGGS, Page, 298-17
“Sikh Gurus have given God the name of Sat or Truth (ਸਤਿਨਾਮ). It is the Truth, which existed before, exists now, and will exist hereafter.” It is living the Truth, which is the “Naam Japna/Meditation” with the continued search for spiritual wisdom by performing good deeds.
To find the truth about Naam Japna/Meditation, on an individual basis at the present and to reproduce the findings in a precise provable, infallible, unalterable, and irrevocable manner seems impossible. Any truth which cannot be made personal by all humans and realized by each in their own minds cannot be a universal truth. Truth is not established by our speculation however cogent, but by actual experience through thought, word, and service. There are multiple references in Sabd Guru as referred below:
ਮਨ ਬਚ ਕ੍ਰਮ ਗੋਵਿੰਦ ਅਧਾਰੁ ॥
ਤਾ ਤੇ ਛੁਟਿਓ ਬਿਖੁ ਸੰਸਾਰੁ ॥
Man bacẖ karam govinḏ aḏẖār. Ŧā ṯė cẖẖutio bikẖ sansār.
In thought, word and deed, seek the Support of the Creator of the Universe; thus you shall be saved from the poisonous world-ocean.-----Guru Arjun, Raag Gauri, AGGS, Page, 197-5
ਮਨ ਬਚ ਕ੍ਰਮ ਪ੍ਰਭੁ ਅਪਨਾ ਧਿਆਈ ॥
ਨਾਨਕ ਦਾਸ ਤੇਰੀ ਸਰਣਾਈ ॥
Man bacẖ karam parabẖ apnā ḏẖiāī. Nānak ḏās ṯėrī sarṇāī.
ਨਾਨਕ ਦਾਸ ਤੇਰੀ ਸਰਣਾਈ ॥
Man bacẖ karam parabẖ apnā ḏẖiāī. Nānak ḏās ṯėrī sarṇāī.
In thought, word and deed, I meditate on my God. Slave Nanak has come to Your Sanctuary.-----Guru Arjun, Raag Gauri, AGGS, Page, 200-9
ਮਨ ਬਚ ਕ੍ਰਮ ਜਿਹ ਆਪਿ ਜਨਾਈ ॥
ਨਾਨਕ ਤਿਹ ਮਤਿ ਪ੍ਰਗਟੀ ਆਈ ॥
Man bacẖ karam jih āp janāī. Nānak ṯih maṯ pargatī āī.
ਨਾਨਕ ਤਿਹ ਮਤਿ ਪ੍ਰਗਟੀ ਆਈ ॥
Man bacẖ karam jih āp janāī. Nānak ṯih maṯ pargatī āī.
Those whom the God Itself instructs in thought, word and deed - O Nanak, their intellect are enlightened.-----Guru Arjun, Raag Gauri, AGGS, Page, 259-8
ਮਨ ਬਚ ਕ੍ਰਮ ਪ੍ਰਭੁ ਏਕੁ ਧਿਆਏ ॥
ਸਰਬ ਫਲਾ ਸੋਈ ਜਨੁ ਪਾਏ ॥
Man bacẖ karam parabẖ ėk ḏẖiāė. Sarab falā soī jan pāė.
ਸਰਬ ਫਲਾ ਸੋਈ ਜਨੁ ਪਾਏ ॥
Man bacẖ karam parabẖ ėk ḏẖiāė. Sarab falā soī jan pāė.
One who meditates on the One God in thought, word and deed - that humble being receives the fruits of all rewards.-----Guru Arjun, Raag Suhi, AGGS, Page, 760-6
ਮਨ ਬਚ ਕ੍ਰਮਿ ਰਾਮ ਨਾਮੁ ਚਿਤਾਰੀ ॥
ਘੂਮਨ ਘੇਰਿ ਮਹਾ ਅਤਿ ਬਿਖੜੀ ਗੁਰਮੁਖਿ ਨਾਨਕ ਪਾਰਿ ਉਤਾਰੀ ॥
Man bacẖ karam rām nām cẖiṯārī. Gẖūman gẖėr mahā aṯ bikẖṛī gurmukẖ Nānak pār uṯārī.
ਘੂਮਨ ਘੇਰਿ ਮਹਾ ਅਤਿ ਬਿਖੜੀ ਗੁਰਮੁਖਿ ਨਾਨਕ ਪਾਰਿ ਉਤਾਰੀ ॥
Man bacẖ karam rām nām cẖiṯārī. Gẖūman gẖėr mahā aṯ bikẖṛī gurmukẖ Nānak pār uṯārī.
In thought, word and deed, I contemplate God's Name. The horrible world-ocean is very treacherous; O Nanak, the Guru willed is carried across.-----Guru Arjun, Raag Ramkali, AGGS, Page, 916-13
ਮਨ ਬਚ ਕ੍ਰਮ ਆਰਾਧੈ ਹਰਿ ਹਰਿ ਸਾਧਸੰਗਿ ਸੁਖੁ ਪਾਇਆ ॥
ਅਨਦ ਬਿਨੋਦ ਅਕਥ ਕਥਾ ਰਸੁ ਸਾਚੈ ਸਹਜਿ ਸਮਾਇਆ ॥
Man bacẖ karam ārāḏẖai har har sāḏẖsang sukẖ pāiā. Anaḏ binoḏ akath kathā ras sācẖai sahj samāiā.
ਅਨਦ ਬਿਨੋਦ ਅਕਥ ਕਥਾ ਰਸੁ ਸਾਚੈ ਸਹਜਿ ਸਮਾਇਆ ॥
Man bacẖ karam ārāḏẖai har har sāḏẖsang sukẖ pāiā. Anaḏ binoḏ akath kathā ras sācẖai sahj samāiā.
Who worships and adores the God and Master, in thought, word and deed, in the Company of the holy, finds peace. He enjoys bliss and pleasure, and savors the Unspoken Speech of It, and merges intuitively into the True God.-----Guru Arjun, Raag Sarag, AGGS, Page, 1220-8
ਮਨ ਬਚ ਕ੍ਰਮ ਹਰਿ ਗੁਨ ਨਹੀ ਗਾਏ ਯਹ ਜੀਅ ਸੋਚ ਧਰਉ ॥
ਗੁਰਮਤਿ ਸੁਨਿ ਕਛੁ ਗਿਆਨੁ ਨ ਉਪਜਿਓ ਪਸੁ ਜਿਉ ਉਦਰੁ ਭਰਉ ॥
Man bacẖ karam har gun nahī gāė yeh jīa socẖ ḏẖarao. Gurmaṯ sun kacẖẖ giān na upjio pas jio uḏar bẖarao.
ਗੁਰਮਤਿ ਸੁਨਿ ਕਛੁ ਗਿਆਨੁ ਨ ਉਪਜਿਓ ਪਸੁ ਜਿਉ ਉਦਰੁ ਭਰਉ ॥
Man bacẖ karam har gun nahī gāė yeh jīa socẖ ḏẖarao. Gurmaṯ sun kacẖẖ giān na upjio pas jio uḏar bẖarao.
In thought, word and deed, I have not sung the God's Praises; this thought worries my mind. I listened to the Guru's Teachings, but spiritual wisdom did not well up within me; like a beast, I fill my belly.------Guru Tegh Bahadur, Raag Dhanasari, AGGS, Page, 685-8
ਕਬੀਰ ਰਾਮ ਕਹਨ ਮਹਿ ਭੇਦੁ ਹੈ ਤਾ ਮਹਿ ਏਕੁ ਬਿਚਾਰੁ ॥
ਸੋਈ ਰਾਮੁ ਸਭੈ ਕਹਹਿ ਸੋਈ ਕਉਤਕਹਾਰ ॥
Kabir Ram Kehan Meh Bhayd Hai Ta Meh Eak Bichaar, Soyee Ram Sabhai Keheh Soyee Kaoutakhaar.
ਸੋਈ ਰਾਮੁ ਸਭੈ ਕਹਹਿ ਸੋਈ ਕਉਤਕਹਾਰ ॥
Kabir Ram Kehan Meh Bhayd Hai Ta Meh Eak Bichaar, Soyee Ram Sabhai Keheh Soyee Kaoutakhaar.
Says Kabir: In the word Rama is subtle distinction (It is the name of Vishnu’s mythological incarnation as son of Dasrath and also the name given to God).
ਕਬੀਰ ਰਾਮੈ ਰਾਮ ਕਹੁ ਕਹਿਬੇ ਮਾਹਿ ਬਿਬੇਕ ॥
ਏਕੁ ਅਨੇਕਹਿ ਮਿਲਿ ਗਇਆ ਏਕ ਸਮਾਨਾ ਏਕ ॥
Kabīr rāmai rām kaho kahibe māhi bibek.Ėk anekėh mil ga▫i▫ā ek samānā ek.
ਏਕੁ ਅਨੇਕਹਿ ਮਿਲਿ ਗਇਆ ਏਕ ਸਮਾਨਾ ਏਕ ॥
Kabīr rāmai rām kaho kahibe māhi bibek.Ėk anekėh mil ga▫i▫ā ek samānā ek.
Kabir, use the word 'Raam', only to speak of the All-pervading God. You must make that distinction. One 'Raam' is pervading everywhere, while the other is contained only in himself. -----Kabir Sloke # 190 and191, AGGS, Page, 1374
ਕਥਨੀ ਬਦਨੀ ਕਹਨੁ ਕਹਾਵਨੁ ॥
ਸਮਝਿ ਪਰੀ ਤਉ ਬਿਸਰਿਓ ਗਾਵਨੁ ॥
Kathnee Badnee Kahan Kahaavan, Samajh Paree Ta-o Bisri-o Gaavan.
ਸਮਝਿ ਪਰੀ ਤਉ ਬਿਸਰਿਓ ਗਾਵਨੁ ॥
Kathnee Badnee Kahan Kahaavan, Samajh Paree Ta-o Bisri-o Gaavan.
All preaching, ranting and raving, and arguing, is forgotten when one comes to understand.-----Kabir, Raag Asa, AGGS, Page, 478-12
ਮਨ ਬਚ ਕ੍ਰਮ ਰਸ ਕਸਹਿ ਲੁਭਾਨਾ ॥
ਬਿਨਸਿ ਗਇਆ ਜਾਇ ਕਹੂੰ ਸਮਾਨਾ ॥
Man bacẖ karam ras kaseh lubẖānā. Binas gaiā jāė kahūaʼn samānā.
ਬਿਨਸਿ ਗਇਆ ਜਾਇ ਕਹੂੰ ਸਮਾਨਾ ॥
Man bacẖ karam ras kaseh lubẖānā. Binas gaiā jāė kahūaʼn samānā.
In thought, word and deed, he is attached to the sweet and tangy flavors. When he dies, no one knows where he has gone.-----Ravidas, Raag Asa, AGGS, Page, 487-7
ਹਰਿ ਭਗਤ ਨਿਜ ਨਿਹਕੇਵਲਾ ਰਿਦ ਕਰਮਣਾ ਬਚਸਾ ॥
ਜੋਗੇਨ ਕਿੰ ਜਗੇਨ ਕਿੰ ਦਾਨੇਨ ਕਿੰ ਤਪਸਾ ॥
Har bẖagaṯ nij nihkėvlā riḏ karmaṇā bacẖsā. Jogen kiʼn jagen kiʼn ḏāḏen kiʼn ṯapsā.
ਜੋਗੇਨ ਕਿੰ ਜਗੇਨ ਕਿੰ ਦਾਨੇਨ ਕਿੰ ਤਪਸਾ ॥
Har bẖagaṯ nij nihkėvlā riḏ karmaṇā bacẖsā. Jogen kiʼn jagen kiʼn ḏāḏen kiʼn ṯapsā.
Worship the immaculate God, in thought, word and deed. What is the good of practicing Yoga, giving feasts and charity, and practicing penance?-----Jaidev, Raag Gujri, AGGS, Page, 526-17
The contemplation is to be clarified. Mechanically repeating the sacred Word brings no clarity. After understanding the teaching, one must put it into practice, in a house- holder’s daily life. The following hymn depicts the uselessness of just doing Tirath or giving charities or even buying Akhand Paths;
ਗੰਗਾ ਜਉ ਗੋਦਾਵਰਿ ਜਾਈਐ ਕੁੰਭਿ ਜਉ ਕੇਦਾਰ ਨ੍ਹ੍ਹਾਈਐ ਗੋਮਤੀ ਸਹਸ ਗਊ ਦਾਨੁ ਕੀਜੈ ॥
ਕੋਟਿ ਜਉ ਤੀਰਥ ਕਰੈ ਤਨੁ ਜਉ ਹਿਵਾਲੇ ਗਾਰੈ ਰਾਮ ਨਾਮ ਸਰਿ ਤਊ ਨ ਪੂਜੈ ॥
Gangaa Ja-o Godaavar Jaa-ee-ai Kumbh Ja-o Kaydaar NHaa-ee-ai Gomtee Sahas Ga-oo Daan Keejai, Coat Jaou Tirath Karai Tan Jaou Hivaalay Garai, Ram Naam Sir Taou Na Poojai.
ਕੋਟਿ ਜਉ ਤੀਰਥ ਕਰੈ ਤਨੁ ਜਉ ਹਿਵਾਲੇ ਗਾਰੈ ਰਾਮ ਨਾਮ ਸਰਿ ਤਊ ਨ ਪੂਜੈ ॥
Gangaa Ja-o Godaavar Jaa-ee-ai Kumbh Ja-o Kaydaar NHaa-ee-ai Gomtee Sahas Ga-oo Daan Keejai, Coat Jaou Tirath Karai Tan Jaou Hivaalay Garai, Ram Naam Sir Taou Na Poojai.
One may go to the Ganges, the Godavari, or to the Kumbha festival. One may actually bathe at Kaydaar Naat’h; make donations of thousands of cows at Gomti. He may make millions of pilgrimages to the sacred shrines and freeze his body in the Himalayas. But none of these amounts to the worship of the God's Name.-----Namdev, Raag Ramkali, AGGS, Page, 973-13
ਕਵਨ ਉਪਮਾ ਦੇਉ ਕਵਨ ਸੇਵਾ ਸਰੇਉ ਏਕ ਮੁਖ ਰਸਨਾ ਰਸਹ ਜੁਗ ਜੋਰਿ ਕਰ ॥
ਫੁਨਿ ਮਨ ਬਚ ਕ੍ਰਮ ਜਾਨੁ ਅਨਤ ਦੂਜਾ ਨ ਮਾਨੁ ਨਾਮੁ ਸੋ ਅਪਾਰੁ ਸਾਰੁ ਦੀਨੋ ਗੁਰਿ ਰਿਦ ਧਰ ॥
Kavan upmā ḏe▫o kavan sevā sare▫o ek mukẖ rasnā rasahu jug jor kar. Fun man bacẖ karam jān anaṯ ḏūjā na mān nām so apār sār ḏīno gur riḏ ḏẖar.
ਫੁਨਿ ਮਨ ਬਚ ਕ੍ਰਮ ਜਾਨੁ ਅਨਤ ਦੂਜਾ ਨ ਮਾਨੁ ਨਾਮੁ ਸੋ ਅਪਾਰੁ ਸਾਰੁ ਦੀਨੋ ਗੁਰਿ ਰਿਦ ਧਰ ॥
Kavan upmā ḏe▫o kavan sevā sare▫o ek mukẖ rasnā rasahu jug jor kar. Fun man bacẖ karam jān anaṯ ḏūjā na mān nām so apār sār ḏīno gur riḏ ḏẖar.
What Praises can I offer to God? What service can I do for You? I have only one mouth and tongue; with my palms pressed together, I chant to You with joy and delight. In thought, word and deed, I know God; I do not worship any other. The Guru has enshrined the most excellent Name of the Infinite God within my heart.-----Bhatt Nal, Sawayea Mahlay 4, AGGS, Page, 1398-19
Bhai Gurdas ponders on the subject of emancipation since everyone desires it through Naam;
ਸਿਰ ਤਲਵਾਏ ਪਾਈਐ ਚਮਗਿਦੜ ਜੂਹੈ ॥
ਮੜੀ ਮਸਾਣੀ ਜੇ ਮਿਲੈ ਵਿਚਿ ਖੁਡਾਂ ਚੂਹੇ ॥
ਮਿਲੇ ਨ ਵਡੀ ਆਰਜਾ ਬਿਸੀਅਰੁ ਵਿਹੁ ਲੂਹੇ ॥
ਹੋਇ ਕੁਚੀਲੁ ਵਰਤੀਐ ਖਰ ਸੂਰ ਭਸੂਹੇ ॥
ਕੰਦ ਮੂਲ ਚਿਤੁ ਲਾਈਐ ਅਈਅੜ ਵਣੁ ਧੂਹੇ ॥
ਵਿਣੁ ਗੁਰ ਮੁਕਤਿ ਨ ਹੋਵਈ ਜਿਉ ਘਰੁ ਵਿਣੁ ਬੂਹੇ ॥
Sir Talva-ay Paa-ee-aa Chamgidgar Joohai, Marhee Masanee Jay Milai Vich Khaddan Choohay.Milay Na Vadia-ee Aarja Biseear Veh Loohay. Hoey Kucheel Vartee-ai Khar Soor Bashuhay. Kand Mool Chit Laaee-aa Aa-eearh VaN Dhoohay. ViN Gur Mukat Na Hovee Jeo Ghar ViN Boohay.
If bowing only could grant liberation then the bats in the forests hang from trees upside down. Should liberation be achieved in the loneliness of crematories than rats could have got it in their holes? Longevity also does not bring it because snake during its whole long life goes on smoldering in its own poison. If dirt could make it attainable, asses and swine always remained dirty and muddy. If relishing over tubers and roots could provide it, then a herd of animals goes on hauling and eating them should have also obtained liberation. As a house, in fact, is useless without a door, one cannot get liberation without the Guru.-----Bhai Gurdas, Vaar 36, Pauri, 13
Conclusion:
Guru Nanak’s philosophy revolves around the Name of God as is evident from his hymns in Ragas Bhairo and Suhi:
ਏਹੁ ਅਹੇਰਾ ਕੀਨੋ ਦਾਨੁ ॥
ਨਾਨਕ ਕੈ ਘਰਿ ਕੇਵਲ ਨਾਮੁ ॥
Ayhu Ahayraa Keeno Daan, Nanak Kai Ghar Kayval Naam.
ਨਾਨਕ ਕੈ ਘਰਿ ਕੇਵਲ ਨਾਮੁ ॥
Ayhu Ahayraa Keeno Daan, Nanak Kai Ghar Kayval Naam.
God has given this boon of the game of Naam solely for Nanak's home.-----Guru Nanak, Raag Bhairo, AGGS, Page, 1136-16
ਜਪਹੁ ਤ ਏਕੋ ਨਾਮਾ ॥ ਅਵਰਿ ਨਿਰਾਫਲ ਕਾਮਾ ॥
Japahu Ta Ayko Naamaa, Avar Niraafal Kaamaa.
Japahu Ta Ayko Naamaa, Avar Niraafal Kaamaa.
Chant the Name of the One God. All other actions are fruitless.-----Guru Nanak, Raag Suhi, AGGS, Page, 728-5
It is not as easy to be blessed to receive the gift of Naam, Divine Wisdom, as thought by individuals. It is the result of an individual’s active action on the teachings as incorporated in AGGS.
ਗਿਆਨੁ ਨ ਗਲੀਈ ਢੂਢੀਐ ਕਥਨਾ ਕਰੜਾ ਸਾਰੁ ॥
ਕਰਮਿ ਮਿਲੈ ਤਾ ਪਾਈਐ ਹੋਰ ਹਿਕਮਤਿ ਹੁਕਮ ਖੁਆਰੁ॥
Giaan Na Galee Dhoodhia Kathna Karrhaa Saar, Karam Milai Ta Paa-e-aa Hor Hikmat Hukam Khuaar.
ਕਰਮਿ ਮਿਲੈ ਤਾ ਪਾਈਐ ਹੋਰ ਹਿਕਮਤਿ ਹੁਕਮ ਖੁਆਰੁ॥
Giaan Na Galee Dhoodhia Kathna Karrhaa Saar, Karam Milai Ta Paa-e-aa Hor Hikmat Hukam Khuaar.
Divine knowledge is not sought by mere words. To explain this is as hard as iron. If one becomes the recipient of the Grace of God then alone he receives it. Other devices and orders are ruinous.-----Guru Nanak, Raag Asa, AGGS, Page, 465-1
If one is fortunate enough it is inscribed on the forehead and which is blessed with Its Grace, Mercy. Or one is made to serve the Sat/True Guru by virtuous deeds with rigorous honesty.
1. It is blessed on to those who follow the command of the God/Guru in spirit and devotion.
2. Finally the most important of all the discussion is the action on the message in the Sabd rather than just verbally repeating it. Sabd has to be contemplated, deliberated and then reflected with devotion in one’s daily affairs as a way of life. This is called Naam Simran and is followed by performing, selfless service of humanity in humility, which indirectly is the service of the God/Guru.
3. Naam Simran/Contemplation improves mental and physical health by relieving stress, fear, and anxiety, which are the root causes of various maladies of the individuals.
ਜਹ ਮਾਤ ਪਿਤਾ ਸੁਤ ਮੀਤ ਨ ਭਾਈ ॥
ਮਨ ਊਹਾ ਨਾਮੁ ਤੇਰੈ ਸੰਗਿ ਸਹਾਈ ॥
ਜਹ ਮਹਾ ਭਇਆਨ ਦੂਤ ਜਮ ਦਲੈ ॥
ਤਹ ਕੇਵਲ ਨਾਮੁ ਸੰਗਿ ਤੇਰੈ ਚਲੈ ॥
Jah māṯ piṯā suṯ mīṯ na bẖā▫ī. Man ūhā nām ṯerai sang sahā▫ī.Jah mahā bẖa▫i▫ān ḏūṯ jam ḏalai. Ŧah keval nām sang ṯerai cẖalai.
Where there is no mother, father, children, friends or siblings - O my mind, there, only the Naam (The Name of God), shall be with you as your help and support. Where the great and terrible Messenger of Death shall try to crush you, there, only the Naam shall go along with you. ------Guru Arjun, Raag Gauri Sukhmani, Page, 264-2
No comments:
Post a Comment