Meaning of this Shabad Please Ang 388

Taranjeet singh · #46 (**permalink**) 09-May-2012, 01:27 AM

Passingby ji,

I share with you in brief that I understand of naam. Post is only exploratory and not comprehensive in any manner.

In Gurbani we have reference to Naam ,Nao and Name of Lord./Creator. Sometimes, these are used, by translators as synonyms only. However, there is tangible difference between Naam and Name. I have intentionally omitted Nao as it is a variant of Naam/Name.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/gurmat-vichaar/38444-meaning-of-this-shabad-ang-388-a.html
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=38444

Name would imply the name of the Lord as is conventionally understood. Guru Granth sahib employs many names of creator including Ram, hari, Mukund, krishna etc.

To understand the exact meaning one shall have to refer carefully to various tuks of bani.Let us start with Jap ji sahib that is the opening verse of Dhan Sri Guru Granth sahib.

In Jap ji sahib we have reference to ‘Nao’and ‘Naam’.There are few attributes of the same given in Jap ji sahib e.g. He is true and so is his name[Nao] and it should be uttered with great love and reverence.[Jap ji-2-3] The entire universe and creation is manifestation of His Nao[Jeta keeta teta nao.Jap ji,4-9] Nao is all pervasive.[Jap Ji 4-10]He is greatest of all and so is his nao.[Jap ji ,5-1] In fact Nao is greater than him as well. Only one who has reached a certain stage can know him. In fact he has to be as great as He himself is. In slok at the conclusion of Jap ji sahib we get the word Naam.i.e Jini Naam dhiyaya Gaye Mashkat Ghal, Nanak de mukh ujle ket chutti Naal

Translators have translated Nao as Name.Let us see the meaning of Nao

Sri Guru Granth Sahib Ji Gurmukhi-Gurmukhi Dictionary
(1) ਨਾਮ। (2) ਇਸ਼ਨਾਨ ਕਰਨਾ, ਨਹਾਉਣਾ। (3) ਵਡਿਆਈ, ਸ਼ੋਭਾ, ਨਾਂ। (4) (ਨਾਂ) (ਨੳਮੲ)। (5) ਨਿਆਂ, ਨਿਆਉ ਦਾ ਸੰਖੇਪ, (ਭਾਵ) ਨਿਰਣਾ, ਫੈਸਲਾ। (6) ਕਿਸ਼ਤੀ, ਬੇੜੀ। ਉਦਾਹਰਣ: ਊਚੇ ਊਪਰਿ ਊਚਾ ਨਾਉ॥ {ਜਪੁ ੧, ੨੪:੧੨ (5)}। ਅਜਹੁ ਸੁ ਨਾਉ ਸਮੁੰਦ੍ਰ ਮਹਿ ਕਿਆ ਜਾਨਉ ਕਿਆ ਹੋਇ॥ {ਸਲੋ ਕਬ, ੩੯:੨ (1366)}। ਅੰਤਰਗਤਿ ਤ

Mahan Kosh Encyclopedia
ਫ. "ਨਾਉ ਕਰਤਾ ਕਾਦਰ ਕਰੈ". (ਵਾਰ ਰਾਮ ੩).ਸੰ. ਨੌਕਾ. ਨਾਵ. ਕਿਸ਼ਤੀ. "ਭਵਜਲ ਬਿਖਮ ਡਰਾਉ, ਗੁਰੁ ਤਾਰੇ ਹਰਿਨਾਉ". (ਸ੍ਰੀ ਅਃ ਮਃ ੧)। (2) ਨਾਮ. "ਨਾਉ ਸੁਣਿ ਮਨੁ ਰਹਸੀਐ". (ਵਾਰ ਆਸਾ)। (3) ਸਨਾਨ. ਦੇਖੋ, ਨ੍ਹਾਉਣਾ. "ਅੰਤਰਿਗਤਿ ਤੀਰਥਿ ਮਲਿ ਨਾਉ". (ਜਪੁ)। (4) ਨ੍ਯਾਯ. ਇਨਸਾ
Mahan Kosh data provided by Bhai Baljinder Singh (RaraSahib Wale); See http://www.ik13.com

http://www.srigranth.org/servlet/gur...A8%BE%E0%A8%89

On the other hand Naam is used in specific sense. Its meaning is:

Sri Guru Granth Sahib Ji Gurmukhi-Gurmukhi Dictionary
ਪਵਿੱਤਰ ਸ਼ਬਦ (ਸ਼ਬਦਾਰਥ) ਪ੍ਰਭੂ ਦਾ ਨਾਮ। (2) ਪ੍ਰਭੂ, ਹਰੀ। (3) ਨਾਂ। ਉਦਾਹਰਣ: ਅੰਧੈ ਨਾਮੁ ਵਿਸਾਰਿਆ ਨਾ ਤਿਸੁ ਏਹ ਨ ਓਹੁ॥ {ਸਿਰੀ ੧, ੩, ੧*:੨ (15)}। ਐਸਾ ਨਾਮੁ ਨਿਰੰਜਨੁ ਹੋਇ॥ {ਜਪੁ ੧, ੧੨:੫ (3)}। ਗੁਰਮੁਖਿ ਨਾਮੁ ਸਲਾਹੀਐ ਹਉਮੈ ਨਿਵਰੀ ਭਾਹਿ॥ {ਸਿਰੀ ੧, ੧੭, ੧*:੨ (20)}। ਦੂਖੁ ਸੰਤਾਪੁ ਨ ਲਗਈ ਜਿਸੁ ਹਰ

Mahan Kosh Encyclopedia
ਦੇਖੋ, ਨਾਮ. "ਐਸਾ ਨਾਮੁ ਨਿਰੰਜਨੁ ਹੋਇ". (ਜਪੁ)। (2) ਪ੍ਰਸਿੱਧ, "ਨਾਨਕ ਨਾਮੁ ਨਾਮੁ ਜਪੁ ਜਾਪਿਆ". (ਬਾਵਨ).
Mahan Kosh data provided by Bhai Baljinder Singh (RaraSahib Wale); See http://www.ik13.com

http://www.srigranth.org/servlet/gur...A8%AE%E0%A9%81

Thus Nao and Naam are one and same thing. This naam cannot be realized by one self of his own efforts. One has to work as per Gurmat and when the Guru is pleased, one receives the Lord's Naam.[146-1] Guru Nanak dev ji has further shown the significance of Naam,” I am forever a sacrifice to the one who listens and hears, who understands and believes in the Name/Naam.”[152-9] Naam goes along with the mortal till the end[152-10] It is through Naam that we become desireless or get complete control over our desires.[152-16]Those who are committed to the Naam, see the world as transient phenomenon.[153-1] Without the realization of the Naam, the house of the body and the store of the mind are empty.[153-1] Naam is also stated to be Nectar.[153-6]Naam is obtained only when there is heart felt love for Lord.[158-19]

With the small introduction it would be clear the nao and naam are synonym and when Akal is pleased with the devotee he is blessed with naam and Guru sahibaan are divine intermediaries who give naam to the seeker. The Naam, the Name of the Lord, is collected in the vessel of the mind. Nothing is collected if the vessel is upside-down. Through the Word of the Guru's Shabad, the Naam abides within the mind.[158-14,15]

Naam is the essence of Sikhism. Sikhi is also, therefore , called as Nam Marg. There are various attributes of Naam. Naam is also mentioned as 'vakhar' and 'sabad' in Gurbani. It is the only mode of knowing the Creator. We receive it when he casts his Glance of Grace.

Kindly ignore the mistakes.

Ambarsaria · #47 (**permalink**) 09-May-2012, 01:44 AM

Taranjeet Singh ji thanks for your post.

One thing if I may observe is the following. In common usage when someone mentions someone's/something/etc. name, we immediately get a picture of the aspects we know of,

Where lives/belongs
Where works/what delivers
What does
Who are relations
What is good about ....
What is bad about ....
What I don't know
............... and so on

So for me at least, the name is just a marker of all the information, understanding, knowledge we have about the referenced object, person, concept, persona, etc.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=38444

Can we have a name reference when we don't fully understand? Of course we can. Does the name change when we know more? No it is the same. So Waheguru, creator, etc., they don't change, our understanding and knowledge increase. Is there a magic moment when we reach a level of critical and as much as possible knowing state of Waheguru? There probably is and it for sure requires Guru's grace or Gurparsad as referenced in Sri Guru Granth Sahib Ji.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=38444

Just some thoughts,

Sat Sri Akal.

prakash.s.bagga · #48 (**permalink**) 09-May-2012, 02:03 AM

TARANJAEET SINGH Ji,
With all respectful consideration to your views mentioned in your post I can only say the considerations are non grammatical therefore it is not possible to get the understanding of the meanings of the word NAAu (it is not NAO) and the word NAAMu.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=38444

In Gurbanee we have only three references as NAAu,NAAMu and NAAMA.
An interesting observation in Gurbani is that you would come across as HARi NAAMu,RAM NAAMu and HARi NAAu you will not find the reference as RAM NAAu anywhere in Sri Guru Granth Sahib Ji. Why so.Once you analyse this you are going to get the understanding of the difference between NAAu and NAAMu

Further we can see that how grammatically NAAu and NAAMu are different.

NAAu is SINGULAR and its PLURAL is NAAV
NAAMu is SINGULAR and its PLURAL is NAAM

The word NAAU is for place ,person or thing as SINGLE whereas NAAMu is the reference for GuR JoTi/PRABHu JOTi only. e.g The word RAM as Singular can be used to refer any person whereas NAAMu for the word RAM is <RAM.RAM>.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=38444
You can make an observation that NAAMu is always a pair of two NOUN words whereas NOUN is always a Single word.

You can find in Gurbannee there can be as many NAAM u as NAAu words.Thus every NAAu word has its respective NAAMu

Prakash.s.Bagga

BhagatSingh · #49 (**permalink**) 09-May-2012, 02:53 AM

Now...

The Name is strange thing as you could add or subtract from the the actual thing and still have the same name. For example, I would still be Bhagat whether I lived here or in India, whether I painted or not, etc. I could grow in size, lose a limb or two, cut my hair, put on a larger turban, change my clothes, my skin colour, get a metal heart, different personality, etc and still be Bhagat. I could in fact die! and still be called Bhagat. So Name is the constant in the change. It is the constant of the changing form.

Ram is the constant of the world. Whereas the world is constantly changing, Ram is the eternal unchanging. Hence why the name of the eternal unchanging, Ram, is to be contemplated.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=38444

Now in fact, the changing world (whose constant is Ram) is unimportant. The Truth which was True in all ages, the name Ram, is of utmost importance to a Sikh. What the name represents is illusory, only the Name is true. One wonders, "Bhagat isn't that shallow? Don't the qualities, the attributes, of the Name make the Name what it is? How can they be illusory while the Name is real?"

The painter is known by the painting but once you know the painter's painting, and you come to know that the painter. Then the painting does not matter as much. You are more interested in what the painter is up to rather than any particular painting. It is all about the painter. Sure the attributes, behind the Name, make up the Name. But once you know the Name, the attributes do not matter. Then it becomes all about the Name.

Another example is a brand name X. You know a certain brand is going to provide you with quality shoes. But once you experience that the quality shoes came from that brand Name, once you go out looking for high-quality shoes and found that X makes good shoes. Next time you go looking for shoes, you simply go look for X.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=38444

Now it's actually more accurate to say that the painter and painting merge together. The quality shoes and brand name are one. Recognized through recognizing the painter and brand name.

This makes way for the repetitive uttering of "Ram, Ram" that some people dislike. The scriptures say do simran of "Ram", think about "Ram", meditate on "Ram". Yes, it is the name you are focusing simraning, contemplating and meditating on. This is done to get the mind's attention to the unchanging. Only in a constant repetition can a constant be recognized.

Now a rosary simply helps to keep the attention on the exercise. It also keeps the hands busy. Our hands always want to do things or to touch things, they are full of energy and vitality. So to create a comfortable flow of energy a rosary helps. If no rosary is available it helps to get the thumb and the fingers in touch for better flow of energy. See for yourself. Feel the energy and vitality in your hand while you perform various tasks. You'll see the difference early on.

prakash.s.bagga · #50 (**permalink**) 09-May-2012, 03:05 AM

The answers to all questions about NAAu and NAAMu lies in knowing what is RAM NAAMu according to Gurbanee.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=38444
One can see that RAM NAAMu accordingto Gurbanee is HARi HARi> .... Not RAM.

Prakash.S.Bagga

prakash.s.bagga · #51 (**permalink**) 09-May-2012, 04:12 AM

Quote:

Originally Posted by Taranjeet singh

Passingby ji,

I share with you in brief that I understand of naam. Post is only exploratory and not comprehensive in any manner.

In Gurbani we have reference to Naam ,Nao and Name of Lord./Creator. Sometimes, these are used, by translators as synonyms only. However, there is tangible difference between Naam and Name. I have intentionally omitted Nao as it is a variant of Naam/Name.

Name would imply the name of the Lord as is conventionally understood. Guru Granth sahib employs many names of creator including Ram, hari, Mukund, krishna etc.

To understand the exact meaning one shall have to refer carefully to various tuks of bani.Let us start with Jap ji sahib that is the opening verse of Dhan Sri Guru Granth sahib.

In Jap ji sahib we have reference to ‘Nao’and ‘Naam’.There are few attributes of the same given in Jap ji sahib e.g. He is true and so is his name[Nao] and it should be uttered with great love and reverence.[Jap ji-2-3] The entire universe and creation is manifestation of His Nao[Jeta keeta teta nao.Jap ji,4-9] Nao is all pervasive.[Jap Ji 4-10]He is greatest of all and so is his nao.[Jap ji ,5-1] In fact Nao is greater than him as well. Only one who has reached a certain stage can know him. In fact he has to be as great as He himself is. In slok at the conclusion of Jap ji sahib we get the word Naam.i.e Jini Naam dhiyaya Gaye Mashkat Ghal, Nanak de mukh ujle ket chutti Naal

Translators have translated Nao as Name.Let us see the meaning of Nao

Sri Guru Granth Sahib Ji Gurmukhi-Gurmukhi Dictionary
(1) ਨਾਮ। (2) ਇਸ਼ਨਾਨ ਕਰਨਾ, ਨਹਾਉਣਾ। (3) ਵਡਿਆਈ, ਸ਼ੋਭਾ, ਨਾਂ। (4) (ਨਾਂ) (ਨੳਮੲ)। (5) ਨਿਆਂ, ਨਿਆਉ ਦਾ ਸੰਖੇਪ, (ਭਾਵ) ਨਿਰਣਾ, ਫੈਸਲਾ। (6) ਕਿਸ਼ਤੀ, ਬੇੜੀ। ਉਦਾਹਰਣ: ਊਚੇ ਊਪਰਿ ਊਚਾ ਨਾਉ॥ {ਜਪੁ ੧, ੨੪:੧੨ (5)}। ਅਜਹੁ ਸੁ ਨਾਉ ਸਮੁੰਦ੍ਰ ਮਹਿ ਕਿਆ ਜਾਨਉ ਕਿਆ ਹੋਇ॥ {ਸਲੋ ਕਬ, ੩੯:੨ (1366)}। ਅੰਤਰਗਤਿ ਤ

Mahan Kosh Encyclopedia
ਫ. "ਨਾਉ ਕਰਤਾ ਕਾਦਰ ਕਰੈ". (ਵਾਰ ਰਾਮ ੩).ਸੰ. ਨੌਕਾ. ਨਾਵ. ਕਿਸ਼ਤੀ. "ਭਵਜਲ ਬਿਖਮ ਡਰਾਉ, ਗੁਰੁ ਤਾਰੇ ਹਰਿਨਾਉ". (ਸ੍ਰੀ ਅਃ ਮਃ ੧)। (2) ਨਾਮ. "ਨਾਉ ਸੁਣਿ ਮਨੁ ਰਹਸੀਐ". (ਵਾਰ ਆਸਾ)। (3) ਸਨਾਨ. ਦੇਖੋ, ਨ੍ਹਾਉਣਾ. "ਅੰਤਰਿਗਤਿ ਤੀਰਥਿ ਮਲਿ ਨਾਉ". (ਜਪੁ)। (4) ਨ੍ਯਾਯ. ਇਨਸਾ
Mahan Kosh data provided by Bhai Baljinder Singh (RaraSahib Wale); See http://www.ik13.com

http://www.srigranth.org/servlet/gur...A8%BE%E0%A8%89

On the other hand Naam is used in specific sense. Its meaning is:

Sri Guru Granth Sahib Ji Gurmukhi-Gurmukhi Dictionary
ਪਵਿੱਤਰ ਸ਼ਬਦ (ਸ਼ਬਦਾਰਥ) ਪ੍ਰਭੂ ਦਾ ਨਾਮ। (2) ਪ੍ਰਭੂ, ਹਰੀ। (3) ਨਾਂ। ਉਦਾਹਰਣ: ਅੰਧੈ ਨਾਮੁ ਵਿਸਾਰਿਆ ਨਾ ਤਿਸੁ ਏਹ ਨ ਓਹੁ॥ {ਸਿਰੀ ੧, ੩, ੧*:੨ (15)}। ਐਸਾ ਨਾਮੁ ਨਿਰੰਜਨੁ ਹੋਇ॥ {ਜਪੁ ੧, ੧੨:੫ (3)}। ਗੁਰਮੁਖਿ ਨਾਮੁ ਸਲਾਹੀਐ ਹਉਮੈ ਨਿਵਰੀ ਭਾਹਿ॥ {ਸਿਰੀ ੧, ੧੭, ੧*:੨ (20)}। ਦੂਖੁ ਸੰਤਾਪੁ ਨ ਲਗਈ ਜਿਸੁ ਹਰ

Mahan Kosh Encyclopedia
ਦੇਖੋ, ਨਾਮ. "ਐਸਾ ਨਾਮੁ ਨਿਰੰਜਨੁ ਹੋਇ". (ਜਪੁ)। (2) ਪ੍ਰਸਿੱਧ, "ਨਾਨਕ ਨਾਮੁ ਨਾਮੁ ਜਪੁ ਜਾਪਿਆ". (ਬਾਵਨ).
Mahan Kosh data provided by Bhai Baljinder Singh (RaraSahib Wale); See http://www.ik13.com

http://www.srigranth.org/servlet/gur...A8%AE%E0%A9%81

Thus Nao and Naam are one and same thing. This naam cannot be realized by one self of his own efforts. One has to work as per Gurmat and when the Guru is pleased, one receives the Lord's Naam.[146-1] Guru Nanak dev ji has further shown the significance of Naam,” I am forever a sacrifice to the one who listens and hears, who understands and believes in the Name/Naam.”[152-9] Naam goes along with the mortal till the end[152-10] It is through Naam that we become desireless or get complete control over our desires.[152-16]Those who are committed to the Naam, see the world as transient phenomenon.[153-1] Without the realization of the Naam, the house of the body and the store of the mind are empty.[153-1] Naam is also stated to be Nectar.[153-6]Naam is obtained only when there is heart felt love for Lord.[158-19]

With the small introduction it would be clear the nao and naam are synonym and when Akal is pleased with the devotee he is blessed with naam and Guru sahibaan are divine intermediaries who give naam to the seeker. The Naam, the Name of the Lord, is collected in the vessel of the mind. Nothing is collected if the vessel is upside-down. Through the Word of the Guru's Shabad, the Naam abides within the mind.[158-14,15]

Naam is the essence of Sikhism. Sikhi is also, therefore , called as Nam Marg. There are various attributes of Naam. Naam is also mentioned as 'vakhar' and 'sabad' in Gurbani. It is the only mode of knowing the Creator. We receive it when he casts his Glance of Grace.

Kindly ignore the mistakes.

Our Gurbanee dictionaries or even Mahan Kosh does not give any information about the grammar of the words.
Out of so many reference meanings what is correct for Gurbanee interpretation how you are going to decide.
This the you are going to make use of wide choice whereas Gurbanee requires specific meaning for specific word as per context of its application.
I have personally gone thru many tikkas and many dictionaries the problem is same.
Prakash.S.Bagga

Ambarsaria · #52 (**permalink**) 09-May-2012, 09:25 AM

Quote:

Originally Posted by prakash.s.bagga

Our Gurbanee dictionaries or even Mahan Kosh does not give any information about the grammar of the words.
Out of so many reference meanings what is correct for Gurbanee interpretation how you are going to decide.
This the you are going to make use of wide choice whereas Gurbanee requires specific meaning for specific word as per context of its application.
I have personally gone thru many tikkas and many dictionaries the problem is same.
Prakash.S.Bagga

Prakash.S.Bagga ji I regretfully disagree with your approach to always complicate things beyond recognition and necessity. All your specifics or Hari as exclusive to the use of the following are basically your own manipulation. The following and these words don't need your Ram, Hari, etc., to be given meaning,

ਨਾਮੁ (nām-eu)

ਨਾਮ (nām)

ਨਾਉ (nā▫o)

These are used in Sri Guru Granth Sahib Ji and of course the context determines their application. Your deductions and generalizations are basically false and misrepresentations.

All your emphasis and mis-guidance to restrict these to HAR, HARi, RAAM, etc., is distortions to drive towards Hinduvta linkages and meanings. Sri Guru Granth Sahib Ji uses understood meanings of deities as metaphors and you insist on trying to make them something else. I find it distasteful. Taranjeet Singh ji wrote pretty accurate and clearly.

I do know that none of dictionaries, books or others exist to totally suit your purpose as you have berated Mahan Kosh, Prof. Sahib Singh ji and started banding about Talwara ji's work. I am sure once someone uses Talwara ji's work you will find something else to criticize.

Remember Guru ji did not prescribe any such books for understanding Sri Guru Granth Sahib Ji so you are no one to do so. There are aids, cheat sheets, general rules, but these are not of necessity only of need to those who do choose. That is totally your issue so please stop from confusing and making such as issues for others.

You are manufacturing issues where there are none.

Sat Sri Akal.

prakash.s.bagga · #53 (**permalink**) 09-May-2012, 10:37 AM

Quote:

Originally Posted by Ambarsaria

Prakash.S.Bagga ji I regretfully disagree with your approach to always complicate things beyond recognition and necessity. All your specifics or Hari as exclusive to the use of the following are basically your own manipulation. The following and these words don't need your Ram, Hari, etc., to be given meaning,

ਨਾਮੁ (nām-eu)

ਨਾਮ (nām)

ਨਾਉ (nā▫o)

These are used in Sri Guru Granth Sahib Ji and of course the context determines their application. Your deductions and generalizations are basically false and misrepresentations.

All your emphasis and mis-guidance to restrict these to HAR, HARi, RAAM, etc., is distortions to drive towards Hinduvta linkages and meanings. Sri Guru Granth Sahib Ji uses understood meanings of deities as metaphors and you insist on trying to make them something else. I find it distasteful. Taranjeet Singh ji wrote pretty accurate and clearly.

I do know that none of dictionaries, books or others exist to totally suit your purpose as you have berated Mahan Kosh, Prof. Sahib Singh ji and started banding about Talwara ji's work. I am sure once someone uses Talwara ji's work you will find something else to criticize.

Remember Guru ji did not prescribe any such books for understanding Sri Guru Granth Sahib Ji so you are no one to do so. There are aids, cheat sheets, general rules, but these are not of necessity only of need to those who do choose. That is totally your issue so please stop from confusing and making such as issues for others.

You are manufacturing issues where there are none.

Sat Sri Akal.

Your disagreement is not going to change the very facts of Gurbanee.
You may like it or not
It seems that some clear observations of Gurbanee are difficult to understand and digest.This is the basic problem.
It is surprising we are getting uncomfortable with correct application of grammatical indications given by our GuRu ji in Sri Guru Granth Sahib Ji.

Here is a Quote for your consideration
(SATiGuRu Dataa RAM NAAMu KA Horu Data Koee Nahee pp1258-1259 Sri Guru Granth Sahib Ji

So first recognise SatiGuRu in Gurbanee then only you can get What is RAM NAAMu.

Many Many thanks for disagreeing and for your valuable suggestions.

Prakash.s.Bagga

prakash.s.bagga · #54 (**permalink**) 09-May-2012, 15:35 PM

Quote:

Originally Posted by Ambarsaria

Prakash.S.Bagga ji I regretfully disagree with your approach to always complicate things beyond recognition and necessity. All your specifics or Hari as exclusive to the use of the following are basically your own manipulation. The following and these words don't need your Ram, Hari, etc., to be given meaning,

ਨਾਮੁ (nām-eu)

ਨਾਮ (nām)

ਨਾਉ (nā▫o)

These are used in Sri Guru Granth Sahib Ji and of course the context determines their application. Your deductions and generalizations are basically false and misrepresentations.

All your emphasis and mis-guidance to restrict these to HAR, HARi, RAAM, etc., is distortions to drive towards Hinduvta linkages and meanings. Sri Guru Granth Sahib Ji uses understood meanings of deities as metaphors and you insist on trying to make them something else. I find it distasteful. Taranjeet Singh ji wrote pretty accurate and clearly.

I do know that none of dictionaries, books or others exist to totally suit your purpose as you have berated Mahan Kosh, Prof. Sahib Singh ji and started banding about Talwara ji's work. I am sure once someone uses Talwara ji's work you will find something else to criticize.

Remember Guru ji did not prescribe any such books for understanding Sri Guru Granth Sahib Ji so you are no one to do so. There are aids, cheat sheets, general rules, but these are not of necessity only of need to those who do choose. That is totally your issue so please stop from confusing and making such as issues for others.

You are manufacturing issues where there are none.

Sat Sri Akal.

Better you try to understand the meanings of the following words given in Gurbanee as HARiiNAAMu, RAM NAAMu and HARi RAM NAAMu.
You can not close your eyes from the words of Gurbanee.I think since your mind is always preoccupied with phobia of Hindi=uism you are unable to recognise and accept what actually GuRu ji is saying.

This is what I feel from your critic comments .

Prakash.S.Bagga