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Sikh Sikhi Sikhism
Does Sikhism Embrace Mysticism?
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<blockquote data-quote="Taranjeet singh" data-source="post: 157095" data-attributes="member: 10049"><p>Findingmyway ji,</p><p></p><p>Kindly find the first sabad at ang 220 with small write up. I have not expanded as the purpose of Line 220-19 was included in the post to state the Bani contains reference to <strong>Ridhi</strong> and <strong>sidhi</strong>. However, as desired I am giving below the full sabad. I have also given some links to Naam that I understand in different context and shall post my views at appropriate time </p><p> <span style="font-family: 'Verdana'"><strong></strong></span></p><p><span style="font-family: 'Verdana'"><strong>Context to this Thread</strong></span></p><p><span style="font-family: 'Verdana'"></span> <span style="font-family: 'Verdana'"></span></p><p><span style="font-family: 'Verdana'">Line 220-19 was posted to show that bani- contains a reference to Ridhi and sidhi i.e super natural powers. It is, however, not the aspiration of a sikh to attain these types of powers. These may be bye products and Bonus to a practitioner of Naam and bani. One may kindly refer to the post at the link:</span></p><p><span style="font-family: 'Verdana'"></span></p><p><span style="font-family: 'Verdana'"><a href="http://www.sikhphilosophy.net/sikh-sikhi-sikhism/37649-does-sikhism-embrace-mysticism-2.html" target="_blank">http://www.sikhphilosophy.net/sikh-sikhi-sikhism/37649-does-sikhism-embrace-mysticism-2.html</a></span> <span style="font-family: 'Verdana'"></span></p><p><span style="font-family: 'Verdana'"></span> <span style="font-family: 'Verdana'">Post dated 25<sup>th</sup> November, 2011</span></p><p> <strong>Shabad at ang 220</strong></p><p> </p><p> Shabad at page 220 deals with various aspects of Sikhism and embraces within its fold many valuable concepts. I have taken the help of translation from Sant Sigh ji Khalsa .. As the sabad is fairly lengthy, to look at the lines up to Rahao and reflect on the essence of sabad </p><p> <strong></strong></p><p><strong>Concepts introduced that one may like to study further</strong></p><p> Maya, Naam, spiritual wisdom, Jeevan Mukt., ego, Gurmukh, Manmukh, Hukum, His Grace</p><p> </p><p> <strong>Full shabad in Gurmukhi reads as follows</strong></p><p> </p><p><span style="font-family: 'AnmolKalmi'"> rwgu gauVI AstpdIAw mhlw 1 gauVI guAwryrI </span><span style="font-family: 'AnmolKalmi'"><span style="color: green">(220-18)</span></span></p><p> Raag Gauree, Ashtapadees, First Mehl: Gauree Gwaarayree: </p><p> <span style="font-family: 'AnmolKalmi'"><span style="font-size: 12px"><> siqnwmu krqw purKu gur pRswid ] <span style="color: green">(220-18)</span></span></span></p><p><span style="font-family: 'AnmolKalmi'"></span> <span style="font-family: 'AnmolKalmi'"><span style="font-size: 12px">iniD isiD inrml nwmu bIcwru ] <span style="color: green">(220-19, gauVI guAwryrI, mÚ 1)</span></span></span></p><p><span style="font-family: 'AnmolKalmi'"></span> <span style="font-family: 'AnmolKalmi'"><span style="font-size: 12px">pUrn pUir rihAw ibKu mwir ] (220-19, gauVI guAwryrI, mÚ 1)</span></span></p><p><span style="font-family: 'AnmolKalmi'"></span> <span style="font-family: 'AnmolKalmi'"><span style="font-size: 12px">iqRkutI CUtI ibml mJwir ] (220-19, gauVI guAwryrI, mÚ 1)</span></span></p><p><span style="font-family: 'AnmolKalmi'"></span> <span style="font-family: 'AnmolKalmi'"><span style="font-size: 12px">gur kI miq jIie AweI kwir ]1] <span style="color: green">(221-1, gauVI guAwryrI, mÚ 1)</span></span></span></p><p><span style="font-family: 'AnmolKalmi'"></span> <span style="font-family: 'AnmolKalmi'"><span style="font-size: 12px">ien ibiD rwm rmq mnu mwinAw ] <span style="color: green">(221-1, gauVI guAwryrI, mÚ 1)</span></span></span></p><p><span style="font-family: 'AnmolKalmi'"></span> <span style="font-family: 'AnmolKalmi'"><span style="font-size: 12px">igAwn AMjnu gur sbid pCwinAw ]1] rhwau ] <span style="color: green">(221-1, gauVI guAwryrI, mÚ 1)</span></span></span></p><p><span style="font-family: 'AnmolKalmi'"></span> <span style="font-family: 'AnmolKalmi'"><span style="font-size: 12px">ieku suKu mwinAw shij imlwieAw ] <span style="color: green">(221-2, gauVI guAwryrI, mÚ 1)</span></span></span></p><p><span style="font-family: 'AnmolKalmi'"></span> <span style="font-family: 'AnmolKalmi'"><span style="font-size: 12px">inrml bwxI Brmu cukwieAw ] (221-2, gauVI guAwryrI, mÚ 1)</span></span></p><p><span style="font-family: 'AnmolKalmi'"></span> <span style="font-family: 'AnmolKalmi'"><span style="font-size: 12px">lwl Bey sUhw rMgu mwieAw ] (221-3, gauVI guAwryrI, mÚ 1)</span></span></p><p><span style="font-family: 'AnmolKalmi'"></span> <span style="font-family: 'AnmolKalmi'"><span style="font-size: 12px">ndir BeI ibKu Twik rhwieAw ]2] <span style="color: green">(221-3, gauVI guAwryrI, mÚ 1)</span></span></span></p><p><span style="font-family: 'AnmolKalmi'"></span> <span style="font-family: 'AnmolKalmi'"><span style="font-size: 12px">ault BeI jIvq mir jwigAw ] (221-3, gauVI guAwryrI, mÚ 1)</span></span></p><p><span style="font-family: 'AnmolKalmi'"></span> <span style="font-family: 'AnmolKalmi'"><span style="font-size: 12px">sbid rvy mnu hir isau lwigAw ] <span style="color: green">(221-4, gauVI guAwryrI, mÚ 1)</span></span></span></p><p><span style="font-family: 'AnmolKalmi'"></span> <span style="font-family: 'AnmolKalmi'"><span style="font-size: 12px">rsu sMgRih ibKu prhir iqAwigAw ] <span style="color: green">(221-4, gauVI guAwryrI, mÚ 1)</span></span></span></p><p><span style="font-family: 'AnmolKalmi'"></span> <span style="font-family: 'AnmolKalmi'"><span style="font-size: 12px">Bwie bsy jm kw Bau BwigAw ]3] <span style="color: green">(221-4, gauVI guAwryrI, mÚ 1)</span></span></span></p><p><span style="font-family: 'AnmolKalmi'"></span> <span style="font-family: 'AnmolKalmi'"><span style="font-size: 12px">swd rhy bwdM AhMkwrw ] (221-5, gauVI guAwryrI, mÚ 1)</span></span></p><p><span style="font-family: 'AnmolKalmi'"></span> <span style="font-family: 'AnmolKalmi'"><span style="font-size: 12px">icqu hir isau rwqw hukim Apwrw ] <span style="color: green">(221-5, gauVI guAwryrI, mÚ 1)</span></span></span></p><p><span style="font-family: 'AnmolKalmi'"></span> <span style="font-family: 'AnmolKalmi'"><span style="font-size: 12px">jwiq rhy piq ky Awcwrw ] (221-5, gauVI guAwryrI, mÚ 1)</span></span></p><p><span style="font-family: 'AnmolKalmi'"></span> <span style="font-family: 'AnmolKalmi'"><span style="font-size: 12px">idRsit BeI suKu Awqm Dwrw ]4] <span style="color: green">(221-6, gauVI guAwryrI, mÚ 1)</span></span></span></p><p><span style="font-family: 'AnmolKalmi'"></span> <span style="font-family: 'AnmolKalmi'"><span style="font-size: 12px">quJ ibnu koie n dyKau mIqu ] <span style="color: green">(221-6, gauVI guAwryrI, mÚ 1)</span></span></span></p><p><span style="font-family: 'AnmolKalmi'"></span> <span style="font-family: 'AnmolKalmi'"><span style="font-size: 12px">iksu syvau iksu dyvau cIqu ] <span style="color: green">(221-6, gauVI guAwryrI, mÚ 1)</span></span></span></p><p><span style="font-family: 'AnmolKalmi'"></span> <span style="font-family: 'AnmolKalmi'"><span style="font-size: 12px">iksu pUCau iksu lwgau pwie ] <span style="color: green">(221-7, gauVI guAwryrI, mÚ 1)</span></span></span></p><p><span style="font-family: 'AnmolKalmi'"></span> <span style="font-family: 'AnmolKalmi'"><span style="font-size: 12px">iksu aupdyis rhw ilv lwie ]5] <span style="color: green">(221-7, gauVI guAwryrI, mÚ 1)</span></span></span></p><p><span style="font-family: 'AnmolKalmi'"></span> <span style="font-family: 'AnmolKalmi'"><span style="font-size: 12px">gur syvI gur lwgau pwie ] (221-7, gauVI guAwryrI, mÚ 1)</span></span></p><p><span style="font-family: 'AnmolKalmi'"></span> <span style="font-family: 'AnmolKalmi'"><span style="font-size: 12px">Bgiq krI rwcau hir nwie ] (221-8, gauVI guAwryrI, mÚ 1)</span></span></p><p><span style="font-family: 'AnmolKalmi'"></span> <span style="font-family: 'AnmolKalmi'"><span style="font-size: 12px">isiKAw dIiKAw Bojn Bwau ] (221-8, gauVI guAwryrI, mÚ 1)</span></span></p><p><span style="font-family: 'AnmolKalmi'"></span> <span style="font-family: 'AnmolKalmi'"><span style="font-size: 12px">hukim sMjogI inj Gir jwau ]6] <span style="color: green">(221-8, gauVI guAwryrI, mÚ 1)</span></span></span></p><p><span style="font-family: 'AnmolKalmi'"></span> <span style="font-family: 'AnmolKalmi'"><span style="font-size: 12px">grb gqM suK Awqm iDAwnw ] (221-9, gauVI guAwryrI, mÚ 1)</span></span></p><p><span style="font-family: 'AnmolKalmi'"></span> <span style="font-family: 'AnmolKalmi'"><span style="font-size: 12px">joiq BeI joqI mwih smwnw ] (221-9, gauVI guAwryrI, mÚ 1)</span></span></p><p><span style="font-family: 'AnmolKalmi'"></span> <span style="font-family: 'AnmolKalmi'"><span style="font-size: 12px">ilKqu imtY nhI sbdu nIswnw ] <span style="color: green">(221-9, gauVI guAwryrI, mÚ 1)</span></span></span></p><p><span style="font-family: 'AnmolKalmi'"></span> <span style="font-family: 'AnmolKalmi'"><span style="font-size: 12px">krqw krxw krqw jwnw ]7] (221-10, gauVI guAwryrI, mÚ 1)</span></span></p><p><span style="font-family: 'AnmolKalmi'"></span> <span style="font-family: 'AnmolKalmi'"><span style="font-size: 12px">nh pMifqu nh cquru isAwnw ] (221-10, gauVI guAwryrI, mÚ 1)</span></span></p><p><span style="font-family: 'AnmolKalmi'"></span> <span style="font-family: 'AnmolKalmi'"><span style="font-size: 12px">nh BUlo nh Brim Bulwnw ] (221-10, gauVI guAwryrI, mÚ 1)</span></span></p><p><span style="font-family: 'AnmolKalmi'"></span> <span style="font-family: 'AnmolKalmi'"><span style="font-size: 12px">kQau n kQnI hukmu pCwnw ] (221-10, gauVI guAwryrI, mÚ 1)</span></span></p><p><span style="font-family: 'AnmolKalmi'"></span> <span style="font-family: 'AnmolKalmi'"><span style="font-size: 12px">nwnk gurmiq shij smwnw ]8]1] <span style="color: green">(221-11, gauVI guAwryrI, mÚ 1)</span></span></span></p><p> <strong>Rahao Line</strong></p><p> The nine treasures and the <strong>miraculous spiritual powers</strong> come by contemplating the Immaculate Naam, the Name of the Lord. One has to be above Maya for attaining the higher spiritual states. Lord, himself, helps His devotees to overcome the Maya, the fangs of whom would not torture the Gurmukh..Guru sahibs state further the significance of Gurmat and Guruvaaks. It is through contemplation of Gurbani and Guru sabad and Naam that one attains wisdom and bibek budhi and all that is stated above. </p><p> <strong></strong></p><p><strong>Sabad- In Brief as per my understanding</strong></p><p> </p><p>By HIS grace Maya and its influence can be annulled.One can attain the state of Jeevan Mukt by contemplating Bani and Naam. Gurmukh overcomes ego and his pursuit for physical possessions and worldly honor also comes to halt. It is through Guru’s Grace that one finds peace, solace and tranquility and mind realizes the His essence that becomes visible to the one who contemplates Naam and bani. In this state one finds only the Lord as the best friend and one remains immersed in His name. One realizes the self by engaging one self immersed in GurBani and Naam.. The pride in physical possessions becomes insipid and meaning less. Having overcome maya and ego the soul attains eternal peace and the fear of death vanishes. For some it is pre ordained and destined to realize Him in inner- self.</p><p> </p><p><span style="font-family: 'Verdana'">It is Gurmukh who realizes that all that is happening as per His Commend and order. Entire creation acts accordingly. Having understood this one attains peace and remains absorbed in Guru’s teachings. </span>[/FONT]</p><p> <strong></strong></p><p><strong>General Observations</strong></p><p> We have two set of opinions in regard to Naam and Practices. Some believe in chanting and some do not. Guru Granth sahib ji prescribes methods as to how Naam is to be practiced. The links with Extracts are provided for those who intend to proceed further .</p><p></p><p>I am providing few links for the kind perusal of those who are interested in further investigation. But Sri Guru Granth Sahib Ji provides the final guide.</p><p> </p><p> <strong>1. Following link tells us something about Naam.-post by Gogi</strong></p><p> <a href="http://www.sikhphilosophy.net/gurmat-vichaar/15726-concept-of-naam-in-sikhi.html" target="_blank">http://www.sikhphilosophy.net/gurmat-vichaar/15726-concept-of-naam-in-sikhi.html</a></p><p> </p><p> <span style="font-family: 'Verdana'"><span style="color: Black"><strong>CONCEPT OF NAM IN Sikhi</strong></span></span></p><p><span style="font-family: 'Verdana'"><span style="color: Black"></span></span> <span style="font-family: 'Verdana'"><span style="color: Black">According to Gurmat (Guru's teaching), before the creation, God lived Absolutely by Himself, Formless. When He made Himself manifest, He first formed Himself into NAM (Divine Name) and then created Nature. After creating Nature, He did not go away from it, rather He sustained His creation with His Own presence into it, and felt delighted.</span></span></p><p><span style="font-family: 'Verdana'"><span style="color: Black"></span></span> </p><ul> <li data-xf-list-type="ul"><span style="font-family: 'Verdana'"><span style="color: Black">"Aapinai aap sajio aapinai rachio Nao<br /> Dui kudrat sajiai kar asan ditho chao."<br /> (Asa Mohalla 1- pauri 1, p-463) <br /> </span></span> <span style="font-family: 'Verdana'"><span style="color: Black">"<u>God created Himself and assumed Name<br /> Second besides Himself He created Nature <br /> Seated in Nature He watches with delight what He creates."</u> <br /> (Translation of the above)</span></span></li> </ul><p> <span style="font-family: 'Verdana'"><span style="color: Black">NAM (Divine Name) and God are not two different entities. Nam is just another aspect of the Almighty, still Formless. <u>Nam is the total expression of all that God is.</u> <u>Nam sustains everything</u>:</span></span></p><p><span style="font-family: 'Verdana'"><span style="color: Black"></span></span> </p><ul> <li data-xf-list-type="ul"><span style="font-family: 'Verdana'"><span style="color: Black"><u>"Nam sustains and controls all beings <br /> <br /> Nam supports the universe and its regions."<br /> </u></span></span><span style="font-family: 'Verdana'"><span style="color: Black">(Gauri Sukhmani Mohalla 5, 16-5, p-284)</span></span></li> </ul><p> <span style="font-family: 'Verdana'"><span style="color: Black"><u>Nam is not expressed as mere noun and it does not mean that there is a special name of God and by enchanting of which, one will meet Him. He is Infinite and can be called with infinite names, but who can count His infinite names?</u></span></span><span style="font-family: 'Verdana'"><span style="color: Black"> The enlightened and the blessed ones remember Him through His Attributes:</span></span></p><p><span style="font-family: 'Verdana'"><span style="color: Black"></span></span> </p><ul> <li data-xf-list-type="ul"><span style="font-family: 'Verdana'"><span style="color: Black">"Tav sarb nam kathai kavan <br /> Karm nam barnat sumat." <br /> (Guru Gobind Singh- Jap Sahib) </span></span></li> </ul><p> <span style="font-family: 'Verdana'"><span style="color: Black">God may be called by countless names by the devotees, who create these names according to the attributes of their Godhead, but the first and the foremost name of God is clearly depicted as 'SAT' (Eternal Truth) which shows the ever-existence of God:</span></span></p><p><span style="font-family: 'Verdana'"><span style="color: Black"></span></span> </p><ul> <li data-xf-list-type="ul"><span style="font-family: 'Verdana'"><span style="color: Black">"Kirtam nam kathai terei jihba <br /> Satnam tera pra purbla." <br /> (Maru Mohalla 5, p-1083)</span></span></li> </ul><p> <span style="font-family: 'Verdana'"><span style="color: Black"><u>The word NAM is a mystic Word used in practical religious life and in discipline of meditation. God is remembered by His attributive names. There is another aspect of it called true Name which emanates from a prophet's personal experience.</u></span></span><span style="font-family: 'Verdana'"><span style="color: Black"> It emerges from a vision that the Prophet has of the Divine Being. <u>Such a mystic Word in Sikh religion is called '<strong>Waheguru</strong>' or Wonderful God or 'Thou art Wonderful'</u>. True Name is not the word by which we describe an object, but the total power, quality and character of Reality. <u>Through the word 'Waheguru' the prophet has tried to sum up mystic power and experience of His presence all around. Prophets have given us Divine Names of the nameless God, which reflect His presence in our consciousness. Contemplation or meditation on true Name (Waheguru) is called practicing the presence of God in one's conscious</u>.</span></span></p><p><span style="font-family: 'Verdana'"><span style="color: Black"></span></span> </p><ul> <li data-xf-list-type="ul"><span style="font-family: 'Verdana'"><span style="color: Black"><strong>Gurbani is Nam: </strong></span></span><span style="font-family: 'Verdana'"><span style="color: Black">"Gurmukh bani Nam hai.."<br /> (Sarang ki Var-pauri, p-1239) <br /> <strong>Gurbani is Guru:</strong></span></span><span style="font-family: 'Verdana'"><span style="color: Black"> "Bani Guru, Guru hai Bani..."<br /> (Nat Mohalla 4, p-982)<br /> <strong>Gurbani is Nirankar:</strong></span></span><span style="font-family: 'Verdana'"><span style="color: Black">"Wauh wauh bani nirankar hai Tis jiwad avar na koi." <br /> (Slok Mohalla 3, p-515)<br /> </span></span> <span style="font-family: 'Verdana'"><span style="color: Black">'Wauh wauh Bani is the Formless One <br /> There is none as great as He." <br /> (Translation of the above)<br /> <strong>Gurbani is every Nad and Ved:</strong></span></span><span style="font-family: 'Verdana'"><span style="color: Black"><br /> </span></span> <span style="font-family: 'Verdana'"><span style="color: Black">"Sabh nad beid gurbani Man rata sarang pani." <br /> (Ramkli Mohalla 1, p-879)</span></span></li> </ul><p> <span style="font-family: 'Verdana'"><u><span style="color: blue"><span style="color: Black">It is, therefore, Nam that ultimately leads a person to Eternal Bliss. For God consciousness, one must come in contact with Nam, but without Guru one cannot attain Nam and would wander away in the darkness</span>.</span></u></span></p><p> </p><p> <strong><span style="font-family: 'Georgia'">2. Post by Roopk</span></strong></p><p> 2. <a href="http://www.sikhphilosophy.net/gurmat-vichaar/15726-concept-of-naam-in-sikhi-2.html" target="_blank">http://www.sikhphilosophy.net/gurmat-vichaar/15726-concept-of-naam-in-sikhi-2.html</a></p><p> </p><p> </p><p><strong>Sikhism and Monotheism</strong></p><p></p><p>The article "Naam and Sabad" was published in the journal "Studies In Sikhism and Comparative Religion" a publication of the Guru Nanak Foundation, New Delhi. The author Sardar Daljeet Singh was formerly Secretary to the Government of Punjab, Department of Education. The following are some excerpts:</p><p></p><p></p><p>(i) God in Sikhism is Monotheistic. God is both "Transcendent" and "Immanent" and the world is his Creation.</p><p></p><p>(ii) The Transcendent God expresed Himself in "Naam" and "Sabad" that created the world.</p><p></p><p>(iii) "Naam" and "Sabad" are the 'Creative and Dynamic Immanence of God'.</p><p></p><p></p><p>(iv) The Sikh Gurus have clearly emphasized the transcendental character of God by saying that the world was created in time and space and the Transcendental God had been there while the world was uncreated. It is also stated that the "Word" was in God when there was no universe or form. "Naam" was prior to the creation of the universe i.e. "God manifested into Naam, after it the world was created."</p><p></p><p>(v) In no religious Scripture the distinction between the transcendent and the immanent aspects of God is made more clear than in the Guru Granth because God's Immanence has been given separate names viz. Naam, Will and Word. Evidently, all immanence can be expressed only in relation to the realm of creation i.e. when God's immanence as Naam creates, sustains and controls the world of name and form; when God's immanence as His Will moves and directs the becoming world; when His Immanence as His Word informs and supports the universe. In short, "He (God) is pervading everywhere (Immanent) and yet He is beyond everything, beyond pleasure and pain(Transcendent)." </p><p></p><p>(vi) Throughout the hymns of Guru Granth, nothing is more significant than acceptance of Creature-Creator relation between man and God. Invariably, God has been addressed as "Thou", "Father", "Mother", "Beloved" etc. Infact, a majority of the hymns are in the form of prayers, addresed to God........So much so that the Guru calls himself as the "lowliest of the low", and never does he mention another person as "That is Thou". The fifth Guru declined to include in the Guru Granth a hymn of Bhagat Kaanhaa, saying, "I am He, O I am the same", because the Guru felt it to be contrary to the Sikh thesis that man is not and cannot be God though he can be His instrument.</p><p> </p><p> <strong>3.Post by Amarpal ji</strong>.</p><p> <a href="http://www.sikhphilosophy.net/sikh-youth/8672-naam-my-understanding.html" target="_blank">http://www.sikhphilosophy.net/sikh-youth/8672-naam-my-understanding.html</a></p><p> </p><p> <strong>4.Nam Japo..sikhi wiki..</strong></p><p> <a href="http://www.sikhiwiki.org/index.php/Naam_japo" target="_blank">http://www.sikhiwiki.org/index.php/Naam_japo</a></p><p> </p><p> <strong>Naam</strong> and <strong>Naam Japo</strong> or <strong>Naam Japna</strong> - Is the remembrance of God by repeating and focussing the mind on His name or identity. The names given to God primarily refer to the attributes of the Almighty and His various qualities. The guideline in the <strong><em>Rehit Mariyada</em></strong> of <a href="http://www.sikhiwiki.org/index.php/Guru_Gobind_Singh" target="_blank">Guru Gobind Singh</a> demands that the Sikh engages in Naam Simran as part of his or her everyday routine………………………….</p><p> ………………………………</p><p> <strong>Naam</strong> is not mere repetition of God's name. It is opposed to roop ("form") adopted by those indulging in idol worship. Naam here stands for attribute/s. It is a noun which describes the qualities of a person, thing, the Lord. We find many such forms in <a href="http://www.sikhiwiki.org/index.php/Mool_Mantra" target="_blank">Mool Mantra</a>. Naam Simran therefore is to concentrate on attributes of <a href="http://www.sikhiwiki.org/index.php/Waheguru" target="_blank">Waheguru</a> and realize his grandeur and mercy. It leads to our realization of reality and its acceptance. <a href="http://www.sikhiwiki.org/index.php/Guru_Granth_Sahib" target="_blank">Guru Granth Sahib</a> further elaborates how realizing God's nature through the recital of his Name leads us to happiness and bliss, rather than being in the wilderness of idol worship or such other meaningless rituals.</p><p> </p><p> <strong>5.Satnam</strong></p><p></p><p> <a href="http://www.sikhiwiki.org/index.php/Sat_Naam" target="_blank">http://www.sikhiwiki.org/index.php/Sat_Naam</a></p><p> </p><p> <strong>Naam | <span style="font-family: 'Raavi'">ਨਾਮੁ</span> </strong></p><p></p><p> </p><ul> <li data-xf-list-type="ul">Naam literally means, <em>the Name</em>(singular). A fuller definition of the word can only be found within the <a href="http://www.sikhiwiki.org/index.php/Guru_Granth_Sahib" target="_blank">Guru Granth Sahib</a> itself. Naam is God’s <em>Word</em>, or the Divine Essence. Etymologically, the word has a striking resemblance with the Greek <em>neumena</em> or the Bright Essence as opposed to phenomena. Naam is not merely the ‘Name of God’ as is commonly believed; it symbolizes the Being of God filling all Creation. Naam is also referred to as <a href="http://www.sikhiwiki.org/index.php/Shabad" target="_blank">Shabad</a> in the Sri Guru Granth Sahib Ji.</li> </ul><p> </p><ul> <li data-xf-list-type="ul">Where there was no creation, there was nothing in existence – no air, light, water, earth or space. God existed alone in deep meditation and self absorption. When God willed for the manifestations of his values, He created universes, worlds and all material and other living beings by uttering a single <em>Word</em>. <br /> <br /> His <em>Word</em> is all pervasive and the sole source of all Creation; the <em>Word</em> created the universes and supports and sustains all things within them. The <a href="http://www.sikhiwiki.org/index.php/Sri_Guru_Granth_Sahib" target="_blank">Sri Guru Granth Sahib</a> further enlightens us that God’s Word turned into waves of light, rays of which are present in all creatures and all other parts of His creation. This is consistent with a fundamental principle of physics that sound vibrations, when increased several fold, change into waves of light.</li> </ul><p> </p><ul> <li data-xf-list-type="ul">This Essence / <a href="http://www.sikhiwiki.org/index.php/Naam" target="_blank">Naam</a> / <a href="http://www.sikhiwiki.org/index.php/Shabad" target="_blank">Shabad</a> / Logus is formless, colorless, and featureless but, as said, is present in all creation. There is no plant, no creature, in what it is not. The Earth and other heavenly bodies exist because there is Naam in this universe and when God withdraws this Naam from this Universe, there are natural calamities (Parloh / Mahaparloh) all over the universe and this is the time that the universe perishes and all the living creatures perish. <br /> <br /> Being so, the Essence can’t be seen or visualised by the mind. We can see only the physical dimension of Reality in God’s Creation – mountains, plants, trees, creatures etc. Thus the Outer Shell of Reality holds us (the appearances delude us) and we cannot penetrate deeper to experience the all pervading Reality. The physical dimensions of Reality (the outer shell) is always in flux; it keeps changing. While birth, death, creation, destruction etc. occur in the physical dimensions of creation, the Essence, being <em>Sat</em> (<a href="http://www.sikhiwiki.org/index.php/Sat" target="_blank">Sat</a>-<a href="http://www.sikhiwiki.org/index.php/Naam" target="_blank">Naam</a>) never changes, it transcends space and time.</li> </ul><p> </p><ul> <li data-xf-list-type="ul">We cannot focus our mind or attention on God, who is Absolute, the invisible Essence. The Naam (SHABD), the Name of God is the only medium available to us for approaching Him.</li> </ul><p> </p><ul> <li data-xf-list-type="ul">The term <a href="http://www.sikhiwiki.org/index.php/Naam" target="_blank">Naam</a> refers to 5 realms / domains / functional groups / aspects / phases of GOD's CREATION. A human being has to pass through first four realms and finally be accountable to GOD in the realm of <a href="http://www.sikhiwiki.org/index.php/Five_Khands" target="_blank">SachKhand</a> (literally 'TRUE Phase').</li> </ul><p> </p><ul> <li data-xf-list-type="ul"><a href="http://www.sikhiwiki.org/index.php/Five_Khands" target="_blank">SachKhand</a> is perceived to be a realm where GOD seeks account of TRUTHs & Falsities earned by the soul during one's life. Based on this account, GOD rules out disposal of each individual soul for times to come. Truthful souls become part of GOD for ever & never ever get into the cycle of rebirth.</li> </ul><p> </p><ul> <li data-xf-list-type="ul">Others not having fared well & having lived life as per their own(& not as per <a href="http://www.sikhiwiki.org/index.php?title=COMMIT_YOURSELF#Step_1:_RESOLVE_to_Live_in_Harmony_with_Thy_Commandments" target="_blank">GOD's prewritten commandments</a> which accompanied the soul when it was born as a human being.) will are recycled back to be born again as a 'non human' being.</li> </ul><p> </p><ul> <li data-xf-list-type="ul">The soul thereafter stays in the cycle of death & rebirth as per GOD's Scheme of things. GOD willing, he gets born as human being again and the soul gets another chance to fare well this time by staying in harmony with GOD's commandments through the human life span & so on..</li> </ul><p> </p><ul> <li data-xf-list-type="ul">TRUE essence of the meaning of Naam can only be realized by believing in & understanding the teachings of <a href="http://www.sikhiwiki.org/index.php/Sri%20Guru%20Granth%20Sahib%20Ji" target="_blank">Sri Guru Granth Sahib Ji</a>. All who get Naam from the 'Shabad Guru' intuitively discard Falsehood & earn the wealth of <a href="http://www.sikhiwiki.org/index.php/Naam" target="_blank">Naam</a> through one's life time. When we earn <a href="http://www.sikhiwiki.org/index.php/Naam" target="_blank">Naam</a>, our soul starts responding to it. It is through <a href="http://www.sikhiwiki.org/index.php/Naam" target="_blank">Naam</a> that we are able to think of Him, remember Him & live life as per His (& not our own )WILL (ie: <a href="http://www.sikhiwiki.org/index.php/Manmukh" target="_blank">Manmukh</a> v <a href="http://www.sikhiwiki.org/index.php/Gurmukh" target="_blank">Gurmukh</a>).</li> </ul><p> </p><ul> <li data-xf-list-type="ul">In other words, the <a href="http://www.sikhiwiki.org/index.php/Naam" target="_blank">Naam</a> is God Himself, subjected to our limited powers of perception and thought and to the capacities of our body and mind. Because we are endowed with the capacity to utter and attentively listen, the continuous recitation of and attentive listening to the Naam (<a href="http://www.sikhiwiki.org/index.php/Gurbani" target="_blank">Gurbani</a>) focuses our mind on the object of invocation, resulting in a ceaseless remembrance of God (DHYAAN). This Dhyaan, in turn, results in complete absorption of our consciousness on the thought of God, who responds to our earnest invocation and He reveals Himself in our inner being.</li> </ul><p> </p><ul> <li data-xf-list-type="ul">The revelation of the Essence of Reality within us is the revelation of Naam. When the revelation of Naam occurs within, the devotee sees the Essence of God pervading throughout His Creation.</li> </ul><p> </p><ul> <li data-xf-list-type="ul">Gurus have taught that their teachings are for all the religion ( varnas )and all have the right to get the teachings of the Gurus.</li> </ul><p> To Initiate our soul so that it starts towards the ultimate goal (<a href="http://www.sikhiwiki.org/index.php/Five_Khands" target="_blank">SACHKHAND</a>) a person has to repeatedly and continuously earn the wealth of Naam, and to cherish it in the heart all the time – this is the essence of prayer and devotion to God. </p><p> </p><ul> <li data-xf-list-type="ul">In <a href="http://www.sikhiwiki.org/index.php/Gurbani" target="_blank">Gurbani</a>, the word Gurshabad or [[Shabad] is synonymous with Naam. Without ceaselessly earning the wealth of Naam, God cannot be realised.</li> </ul><p> <strong>6. Arm your self with knowledge</strong></p><p> <strong><a href="http://www.info-sikh.com/PageKnow7.html" target="_blank">http://www.info-sikh.com/PageKnow7.html</a></strong></p><p> </p><p> <span style="font-family: 'Verdana'">First, define Hinduism, there are as many definitions as there are people. </span></p><p><span style="font-family: 'Verdana'"></span> <span style="font-family: 'Verdana'">Hinduism like Sikhism says that there is only one God but they have lost sight of this, the deities that the Hindus worship represent various attributes of the one God. God has many attributes, such as the creator, destroyer and the cherisher, however, God in Sikhism is Nirankaar. This means that God is without form. God cannot be reduced to thought as revealed in Japji Sahib. (Sochai Soch na Howi Je Sochi Lakh Waar) God in Sikhism is described as Alakh, indescribable, and Apaar, infinite. </span></p><p><span style="font-family: 'Verdana'"></span> <span style="font-family: 'Verdana'">For an experiment, can someone count to infinite? Impossible.</span></p><p><span style="font-family: 'Verdana'">Guru Granth Sahib Ji reveals that many people have tried to find the limits of the infinite Lord but have failed. Therefore, God is described differently in Sikhism as compared to Hinduism. In Sikhism, God's virtues and attributes are infinite and therefore cannot be counted and summed to equal a whole. In Hinduism, the various deities worshipped represent a particular attribute of god, in Sikhism only the whole is worshipped by acknowledging the vastness of God through the revealed Shabad, or the word of God.</span></p><p><span style="font-family: 'Verdana'"></span> <span style="font-family: 'Verdana'">This is where the concept of Naam comes in, something which does not exist in Hinduism and as such is a fundamental difference between the two faiths. </span></p><p><span style="font-family: 'Verdana'"></span></p><p><span style="font-family: 'Verdana'"></span> <span style="font-family: 'Verdana'">In Sikhism Naam is of the utmost importance, without it no liberation of the soul can take place. </span></p><p><span style="font-family: 'Verdana'"><strong>What is the concept of Naam in Sikhism: </strong></span> <span style="font-family: 'Verdana'"></span></p><p><span style="font-family: 'Verdana'"></span> <span style="font-family: 'Verdana'"></span></p><p><span style="font-family: 'Verdana'">Naam is a very deep and integral part of Sikh belief. If one reads the English translation of Naam, it says Name. This is true but does not explain Naam completely. This is because Naam is the essence of God, in Sikhism God is Alakh, unfathomable, Apaar, infinite. Naam is not just the Name, but also, truthful living, truthful speaking, seeing the truth in every single being, breathing the truth, eating truth, totally immersed in the truth. In the first line of Guru Granth Sahib Ji, it says ‘SatNaam,’ that God's name is Truth. </span></p><p><span style="font-family: 'Verdana'"></span> <span style="font-family: 'Verdana'">Naam is also a way of life in Sikhism. </span></p><p><span style="font-family: 'Verdana'"></span> <span style="font-family: 'Verdana'">Let's do another experiment/demonstration, describe your mother. </span></p><p><span style="font-family: 'Verdana'"></span> <span style="font-family: 'Verdana'">A mother is someone who feeds you when you are hungry (sustainer), comforts you when you are sad (cherisher), protects you from danger and harm (protector). Now, when someone asks us, who is that woman? We say that is my mother. We do not say, that is the lady that protects me, feeds me, cherishes me, etc. The title of "Mother" is very informative and all the qualities associated with the name are understood without explanation. </span></p><p><span style="font-family: 'Verdana'"></span> <span style="font-family: 'Georgia'"><span style="font-family: 'Verdana'">So it is in Sikhism, the Naam, or the Name is very important. What is that name, SatNaam, the true name. The name is Waheguru, Satnam, Akal Purkh, Kartar, Narain, Nirankar etc. The Name describes the Lord and all the Lord's glorious attributes, infinite in number. Meditation and repartition of the Name brings one closer to the one God and all his attributes. In Sikhism one receives this Naam, from God, or from the Satguru, true guru, the perfect guru or the revealed word of God, Guru Granth Sahib Ji. baani guru, guru hai baani - The word of God is Guru, and Guru is the word of God.</span></span></p><p><span style="font-family: 'Georgia'"><span style="font-family: 'Verdana'"></span></span></p><p><span style="font-family: 'Georgia'"></span></p><p><span style="font-family: 'Georgia'"><strong>Further investigation would be meaningful if some guidance is provided by Seniors.</strong></span></p><p><span style="font-family: 'Georgia'"></span></p><p><span style="font-family: 'Georgia'"></span></p><p><span style="font-family: 'Georgia'"></span></p><p><span style="font-family: 'Georgia'">tjs</span></p><p><span style="font-family: 'Georgia'"></span></p></blockquote><p></p>
[QUOTE="Taranjeet singh, post: 157095, member: 10049"] Findingmyway ji, Kindly find the first sabad at ang 220 with small write up. I have not expanded as the purpose of Line 220-19 was included in the post to state the Bani contains reference to [B]Ridhi[/B] and [B]sidhi[/B]. However, as desired I am giving below the full sabad. I have also given some links to Naam that I understand in different context and shall post my views at appropriate time [FONT=Verdana][B] Context to this Thread[/B] [/FONT] [FONT=Verdana] Line 220-19 was posted to show that bani- contains a reference to Ridhi and sidhi i.e super natural powers. It is, however, not the aspiration of a sikh to attain these types of powers. These may be bye products and Bonus to a practitioner of Naam and bani. One may kindly refer to the post at the link: [URL]http://www.sikhphilosophy.net/sikh-sikhi-sikhism/37649-does-sikhism-embrace-mysticism-2.html[/URL][/FONT] [FONT=Verdana] [/FONT] [FONT=Verdana]Post dated 25<sup>th</sup> November, 2011[/FONT] [B]Shabad at ang 220[/B] Shabad at page 220 deals with various aspects of Sikhism and embraces within its fold many valuable concepts. I have taken the help of translation from Sant Sigh ji Khalsa .. As the sabad is fairly lengthy, to look at the lines up to Rahao and reflect on the essence of sabad [B] Concepts introduced that one may like to study further[/B] Maya, Naam, spiritual wisdom, Jeevan Mukt., ego, Gurmukh, Manmukh, Hukum, His Grace [B]Full shabad in Gurmukhi reads as follows[/B] [FONT=AnmolKalmi] rwgu gauVI AstpdIAw mhlw 1 gauVI guAwryrI [/FONT][FONT=AnmolKalmi][COLOR=green](220-18)[/COLOR][/FONT] Raag Gauree, Ashtapadees, First Mehl: Gauree Gwaarayree: [FONT=AnmolKalmi][SIZE=3]<> siqnwmu krqw purKu gur pRswid ] [COLOR=green](220-18)[/COLOR][/SIZE] [/FONT] [FONT=AnmolKalmi][SIZE=3]iniD isiD inrml nwmu bIcwru ] [COLOR=green](220-19, gauVI guAwryrI, mÚ 1)[/COLOR][/SIZE] [/FONT] [FONT=AnmolKalmi][SIZE=3]pUrn pUir rihAw ibKu mwir ] (220-19, gauVI guAwryrI, mÚ 1)[/SIZE] [/FONT] [FONT=AnmolKalmi][SIZE=3]iqRkutI CUtI ibml mJwir ] (220-19, gauVI guAwryrI, mÚ 1)[/SIZE] [/FONT] [FONT=AnmolKalmi][SIZE=3]gur kI miq jIie AweI kwir ]1] [COLOR=green](221-1, gauVI guAwryrI, mÚ 1)[/COLOR][/SIZE] [/FONT] [FONT=AnmolKalmi][SIZE=3]ien ibiD rwm rmq mnu mwinAw ] [COLOR=green](221-1, gauVI guAwryrI, mÚ 1)[/COLOR][/SIZE] [/FONT] [FONT=AnmolKalmi][SIZE=3]igAwn AMjnu gur sbid pCwinAw ]1] rhwau ] [COLOR=green](221-1, gauVI guAwryrI, mÚ 1)[/COLOR][/SIZE] [/FONT] [FONT=AnmolKalmi][SIZE=3]ieku suKu mwinAw shij imlwieAw ] [COLOR=green](221-2, gauVI guAwryrI, mÚ 1)[/COLOR][/SIZE] [/FONT] [FONT=AnmolKalmi][SIZE=3]inrml bwxI Brmu cukwieAw ] (221-2, gauVI guAwryrI, mÚ 1)[/SIZE] [/FONT] [FONT=AnmolKalmi][SIZE=3]lwl Bey sUhw rMgu mwieAw ] (221-3, gauVI guAwryrI, mÚ 1)[/SIZE] [/FONT] [FONT=AnmolKalmi][SIZE=3]ndir BeI ibKu Twik rhwieAw ]2] [COLOR=green](221-3, gauVI guAwryrI, mÚ 1)[/COLOR][/SIZE] [/FONT] [FONT=AnmolKalmi][SIZE=3]ault BeI jIvq mir jwigAw ] (221-3, gauVI guAwryrI, mÚ 1)[/SIZE] [/FONT] [FONT=AnmolKalmi][SIZE=3]sbid rvy mnu hir isau lwigAw ] [COLOR=green](221-4, gauVI guAwryrI, mÚ 1)[/COLOR][/SIZE] [/FONT] [FONT=AnmolKalmi][SIZE=3]rsu sMgRih ibKu prhir iqAwigAw ] [COLOR=green](221-4, gauVI guAwryrI, mÚ 1)[/COLOR][/SIZE] [/FONT] [FONT=AnmolKalmi][SIZE=3]Bwie bsy jm kw Bau BwigAw ]3] [COLOR=green](221-4, gauVI guAwryrI, mÚ 1)[/COLOR][/SIZE] [/FONT] [FONT=AnmolKalmi][SIZE=3]swd rhy bwdM AhMkwrw ] (221-5, gauVI guAwryrI, mÚ 1)[/SIZE] [/FONT] [FONT=AnmolKalmi][SIZE=3]icqu hir isau rwqw hukim Apwrw ] [COLOR=green](221-5, gauVI guAwryrI, mÚ 1)[/COLOR][/SIZE] [/FONT] [FONT=AnmolKalmi][SIZE=3]jwiq rhy piq ky Awcwrw ] (221-5, gauVI guAwryrI, mÚ 1)[/SIZE] [/FONT] [FONT=AnmolKalmi][SIZE=3]idRsit BeI suKu Awqm Dwrw ]4] [COLOR=green](221-6, gauVI guAwryrI, mÚ 1)[/COLOR][/SIZE] [/FONT] [FONT=AnmolKalmi][SIZE=3]quJ ibnu koie n dyKau mIqu ] [COLOR=green](221-6, gauVI guAwryrI, mÚ 1)[/COLOR][/SIZE] [/FONT] [FONT=AnmolKalmi][SIZE=3]iksu syvau iksu dyvau cIqu ] [COLOR=green](221-6, gauVI guAwryrI, mÚ 1)[/COLOR][/SIZE] [/FONT] [FONT=AnmolKalmi][SIZE=3]iksu pUCau iksu lwgau pwie ] [COLOR=green](221-7, gauVI guAwryrI, mÚ 1)[/COLOR][/SIZE] [/FONT] [FONT=AnmolKalmi][SIZE=3]iksu aupdyis rhw ilv lwie ]5] [COLOR=green](221-7, gauVI guAwryrI, mÚ 1)[/COLOR][/SIZE] [/FONT] [FONT=AnmolKalmi][SIZE=3]gur syvI gur lwgau pwie ] (221-7, gauVI guAwryrI, mÚ 1)[/SIZE] [/FONT] [FONT=AnmolKalmi][SIZE=3]Bgiq krI rwcau hir nwie ] (221-8, gauVI guAwryrI, mÚ 1)[/SIZE] [/FONT] [FONT=AnmolKalmi][SIZE=3]isiKAw dIiKAw Bojn Bwau ] (221-8, gauVI guAwryrI, mÚ 1)[/SIZE] [/FONT] [FONT=AnmolKalmi][SIZE=3]hukim sMjogI inj Gir jwau ]6] [COLOR=green](221-8, gauVI guAwryrI, mÚ 1)[/COLOR][/SIZE] [/FONT] [FONT=AnmolKalmi][SIZE=3]grb gqM suK Awqm iDAwnw ] (221-9, gauVI guAwryrI, mÚ 1)[/SIZE] [/FONT] [FONT=AnmolKalmi][SIZE=3]joiq BeI joqI mwih smwnw ] (221-9, gauVI guAwryrI, mÚ 1)[/SIZE] [/FONT] [FONT=AnmolKalmi][SIZE=3]ilKqu imtY nhI sbdu nIswnw ] [COLOR=green](221-9, gauVI guAwryrI, mÚ 1)[/COLOR][/SIZE] [/FONT] [FONT=AnmolKalmi][SIZE=3]krqw krxw krqw jwnw ]7] (221-10, gauVI guAwryrI, mÚ 1)[/SIZE] [/FONT] [FONT=AnmolKalmi][SIZE=3]nh pMifqu nh cquru isAwnw ] (221-10, gauVI guAwryrI, mÚ 1)[/SIZE] [/FONT] [FONT=AnmolKalmi][SIZE=3]nh BUlo nh Brim Bulwnw ] (221-10, gauVI guAwryrI, mÚ 1)[/SIZE] [/FONT] [FONT=AnmolKalmi][SIZE=3]kQau n kQnI hukmu pCwnw ] (221-10, gauVI guAwryrI, mÚ 1)[/SIZE] [/FONT] [FONT=AnmolKalmi][SIZE=3]nwnk gurmiq shij smwnw ]8]1] [COLOR=green](221-11, gauVI guAwryrI, mÚ 1)[/COLOR][/SIZE][/FONT] [B]Rahao Line[/B] The nine treasures and the [B]miraculous spiritual powers[/B] come by contemplating the Immaculate Naam, the Name of the Lord. One has to be above Maya for attaining the higher spiritual states. Lord, himself, helps His devotees to overcome the Maya, the fangs of whom would not torture the Gurmukh..Guru sahibs state further the significance of Gurmat and Guruvaaks. It is through contemplation of Gurbani and Guru sabad and Naam that one attains wisdom and bibek budhi and all that is stated above. [B] Sabad- In Brief as per my understanding[/B] By HIS grace Maya and its influence can be annulled.One can attain the state of Jeevan Mukt by contemplating Bani and Naam. Gurmukh overcomes ego and his pursuit for physical possessions and worldly honor also comes to halt. It is through Guru’s Grace that one finds peace, solace and tranquility and mind realizes the His essence that becomes visible to the one who contemplates Naam and bani. In this state one finds only the Lord as the best friend and one remains immersed in His name. One realizes the self by engaging one self immersed in GurBani and Naam.. The pride in physical possessions becomes insipid and meaning less. Having overcome maya and ego the soul attains eternal peace and the fear of death vanishes. For some it is pre ordained and destined to realize Him in inner- self. [FONT=Verdana]It is Gurmukh who realizes that all that is happening as per His Commend and order. Entire creation acts accordingly. Having understood this one attains peace and remains absorbed in Guru’s teachings. [/FONT][/FONT] [B] General Observations[/B] We have two set of opinions in regard to Naam and Practices. Some believe in chanting and some do not. Guru Granth sahib ji prescribes methods as to how Naam is to be practiced. The links with Extracts are provided for those who intend to proceed further . I am providing few links for the kind perusal of those who are interested in further investigation. But Sri Guru Granth Sahib Ji provides the final guide. [B]1. Following link tells us something about Naam.-post by Gogi[/B] [URL]http://www.sikhphilosophy.net/gurmat-vichaar/15726-concept-of-naam-in-sikhi.html[/URL] [FONT=Verdana][COLOR=Black][B]CONCEPT OF NAM IN Sikhi[/B] [/COLOR][/FONT] [FONT=Verdana][COLOR=Black]According to Gurmat (Guru's teaching), before the creation, God lived Absolutely by Himself, Formless. When He made Himself manifest, He first formed Himself into NAM (Divine Name) and then created Nature. After creating Nature, He did not go away from it, rather He sustained His creation with His Own presence into it, and felt delighted. [/COLOR][/FONT] [LIST] [*][FONT=Verdana][COLOR=Black]"Aapinai aap sajio aapinai rachio Nao Dui kudrat sajiai kar asan ditho chao." (Asa Mohalla 1- pauri 1, p-463) [/COLOR][/FONT] [FONT=Verdana][COLOR=Black]"[U]God created Himself and assumed Name Second besides Himself He created Nature Seated in Nature He watches with delight what He creates."[/U] (Translation of the above)[/COLOR][/FONT] [/LIST] [FONT=Verdana][COLOR=Black]NAM (Divine Name) and God are not two different entities. Nam is just another aspect of the Almighty, still Formless. [U]Nam is the total expression of all that God is.[/U] [U]Nam sustains everything[/U]: [/COLOR][/FONT] [LIST] [*][FONT=Verdana][COLOR=Black][U]"Nam sustains and controls all beings Nam supports the universe and its regions." [/U][/COLOR][/FONT][FONT=Verdana][COLOR=Black](Gauri Sukhmani Mohalla 5, 16-5, p-284)[/COLOR][/FONT] [/LIST] [FONT=Verdana][COLOR=Black][U]Nam is not expressed as mere noun and it does not mean that there is a special name of God and by enchanting of which, one will meet Him. He is Infinite and can be called with infinite names, but who can count His infinite names?[/U][/COLOR][/FONT][FONT=Verdana][COLOR=Black] The enlightened and the blessed ones remember Him through His Attributes: [/COLOR][/FONT] [LIST] [*][FONT=Verdana][COLOR=Black]"Tav sarb nam kathai kavan Karm nam barnat sumat." (Guru Gobind Singh- Jap Sahib) [/COLOR][/FONT] [/LIST] [FONT=Verdana][COLOR=Black]God may be called by countless names by the devotees, who create these names according to the attributes of their Godhead, but the first and the foremost name of God is clearly depicted as 'SAT' (Eternal Truth) which shows the ever-existence of God: [/COLOR][/FONT] [LIST] [*][FONT=Verdana][COLOR=Black]"Kirtam nam kathai terei jihba Satnam tera pra purbla." (Maru Mohalla 5, p-1083)[/COLOR][/FONT] [/LIST] [FONT=Verdana][COLOR=Black][U]The word NAM is a mystic Word used in practical religious life and in discipline of meditation. God is remembered by His attributive names. There is another aspect of it called true Name which emanates from a prophet's personal experience.[/U][/COLOR][/FONT][FONT=Verdana][COLOR=Black] It emerges from a vision that the Prophet has of the Divine Being. [U]Such a mystic Word in Sikh religion is called '[B]Waheguru[/B]' or Wonderful God or 'Thou art Wonderful'[/U]. True Name is not the word by which we describe an object, but the total power, quality and character of Reality. [U]Through the word 'Waheguru' the prophet has tried to sum up mystic power and experience of His presence all around. Prophets have given us Divine Names of the nameless God, which reflect His presence in our consciousness. Contemplation or meditation on true Name (Waheguru) is called practicing the presence of God in one's conscious[/U]. [/COLOR][/FONT] [LIST] [*][FONT=Verdana][COLOR=Black][B]Gurbani is Nam: [/B][/COLOR][/FONT][FONT=Verdana][COLOR=Black]"Gurmukh bani Nam hai.." (Sarang ki Var-pauri, p-1239) [B]Gurbani is Guru:[/B][/COLOR][/FONT][FONT=Verdana][COLOR=Black] "Bani Guru, Guru hai Bani..." (Nat Mohalla 4, p-982) [B]Gurbani is Nirankar:[/B][/COLOR][/FONT][FONT=Verdana][COLOR=Black]"Wauh wauh bani nirankar hai Tis jiwad avar na koi." (Slok Mohalla 3, p-515) [/COLOR][/FONT] [FONT=Verdana][COLOR=Black]'Wauh wauh Bani is the Formless One There is none as great as He." (Translation of the above) [B]Gurbani is every Nad and Ved:[/B][/COLOR][/FONT][FONT=Verdana][COLOR=Black] [/COLOR][/FONT] [FONT=Verdana][COLOR=Black]"Sabh nad beid gurbani Man rata sarang pani." (Ramkli Mohalla 1, p-879)[/COLOR][/FONT] [/LIST] [FONT=Verdana][U][COLOR=blue][COLOR=Black]It is, therefore, Nam that ultimately leads a person to Eternal Bliss. For God consciousness, one must come in contact with Nam, but without Guru one cannot attain Nam and would wander away in the darkness[/COLOR].[/COLOR][/U][/FONT] [B][FONT=Georgia]2. Post by Roopk[/FONT][/B] 2. [URL]http://www.sikhphilosophy.net/gurmat-vichaar/15726-concept-of-naam-in-sikhi-2.html[/URL] [B]Sikhism and Monotheism[/B] The article "Naam and Sabad" was published in the journal "Studies In Sikhism and Comparative Religion" a publication of the Guru Nanak Foundation, New Delhi. The author Sardar Daljeet Singh was formerly Secretary to the Government of Punjab, Department of Education. The following are some excerpts: (i) God in Sikhism is Monotheistic. God is both "Transcendent" and "Immanent" and the world is his Creation. (ii) The Transcendent God expresed Himself in "Naam" and "Sabad" that created the world. (iii) "Naam" and "Sabad" are the 'Creative and Dynamic Immanence of God'. (iv) The Sikh Gurus have clearly emphasized the transcendental character of God by saying that the world was created in time and space and the Transcendental God had been there while the world was uncreated. It is also stated that the "Word" was in God when there was no universe or form. "Naam" was prior to the creation of the universe i.e. "God manifested into Naam, after it the world was created." (v) In no religious Scripture the distinction between the transcendent and the immanent aspects of God is made more clear than in the Guru Granth because God's Immanence has been given separate names viz. Naam, Will and Word. Evidently, all immanence can be expressed only in relation to the realm of creation i.e. when God's immanence as Naam creates, sustains and controls the world of name and form; when God's immanence as His Will moves and directs the becoming world; when His Immanence as His Word informs and supports the universe. In short, "He (God) is pervading everywhere (Immanent) and yet He is beyond everything, beyond pleasure and pain(Transcendent)." (vi) Throughout the hymns of Guru Granth, nothing is more significant than acceptance of Creature-Creator relation between man and God. Invariably, God has been addressed as "Thou", "Father", "Mother", "Beloved" etc. Infact, a majority of the hymns are in the form of prayers, addresed to God........So much so that the Guru calls himself as the "lowliest of the low", and never does he mention another person as "That is Thou". The fifth Guru declined to include in the Guru Granth a hymn of Bhagat Kaanhaa, saying, "I am He, O I am the same", because the Guru felt it to be contrary to the Sikh thesis that man is not and cannot be God though he can be His instrument. [B]3.Post by Amarpal ji[/B]. [URL]http://www.sikhphilosophy.net/sikh-youth/8672-naam-my-understanding.html[/URL] [B]4.Nam Japo..sikhi wiki..[/B] [URL]http://www.sikhiwiki.org/index.php/Naam_japo[/URL] [B]Naam[/B] and [B]Naam Japo[/B] or [B]Naam Japna[/B] - Is the remembrance of God by repeating and focussing the mind on His name or identity. The names given to God primarily refer to the attributes of the Almighty and His various qualities. The guideline in the [B][I]Rehit Mariyada[/I][/B] of [URL="http://www.sikhiwiki.org/index.php/Guru_Gobind_Singh"]Guru Gobind Singh[/URL] demands that the Sikh engages in Naam Simran as part of his or her everyday routine…………………………. ……………………………… [B]Naam[/B] is not mere repetition of God's name. It is opposed to roop ("form") adopted by those indulging in idol worship. Naam here stands for attribute/s. It is a noun which describes the qualities of a person, thing, the Lord. We find many such forms in [URL="http://www.sikhiwiki.org/index.php/Mool_Mantra"]Mool Mantra[/URL]. Naam Simran therefore is to concentrate on attributes of [URL="http://www.sikhiwiki.org/index.php/Waheguru"]Waheguru[/URL] and realize his grandeur and mercy. It leads to our realization of reality and its acceptance. [URL="http://www.sikhiwiki.org/index.php/Guru_Granth_Sahib"]Guru Granth Sahib[/URL] further elaborates how realizing God's nature through the recital of his Name leads us to happiness and bliss, rather than being in the wilderness of idol worship or such other meaningless rituals. [B]5.Satnam[/B] [URL]http://www.sikhiwiki.org/index.php/Sat_Naam[/URL] [B]Naam | [FONT=Raavi]ਨਾਮੁ[/FONT] [/B] [LIST] [*]Naam literally means, [I]the Name[/I](singular). A fuller definition of the word can only be found within the [URL="http://www.sikhiwiki.org/index.php/Guru_Granth_Sahib"]Guru Granth Sahib[/URL] itself. Naam is God’s [I]Word[/I], or the Divine Essence. Etymologically, the word has a striking resemblance with the Greek [I]neumena[/I] or the Bright Essence as opposed to phenomena. Naam is not merely the ‘Name of God’ as is commonly believed; it symbolizes the Being of God filling all Creation. Naam is also referred to as [URL="http://www.sikhiwiki.org/index.php/Shabad"]Shabad[/URL] in the Sri Guru Granth Sahib Ji. [/LIST] [LIST] [*]Where there was no creation, there was nothing in existence – no air, light, water, earth or space. God existed alone in deep meditation and self absorption. When God willed for the manifestations of his values, He created universes, worlds and all material and other living beings by uttering a single [I]Word[/I]. His [I]Word[/I] is all pervasive and the sole source of all Creation; the [I]Word[/I] created the universes and supports and sustains all things within them. The [URL="http://www.sikhiwiki.org/index.php/Sri_Guru_Granth_Sahib"]Sri Guru Granth Sahib[/URL] further enlightens us that God’s Word turned into waves of light, rays of which are present in all creatures and all other parts of His creation. This is consistent with a fundamental principle of physics that sound vibrations, when increased several fold, change into waves of light. [/LIST] [LIST] [*]This Essence / [URL="http://www.sikhiwiki.org/index.php/Naam"]Naam[/URL] / [URL="http://www.sikhiwiki.org/index.php/Shabad"]Shabad[/URL] / Logus is formless, colorless, and featureless but, as said, is present in all creation. There is no plant, no creature, in what it is not. The Earth and other heavenly bodies exist because there is Naam in this universe and when God withdraws this Naam from this Universe, there are natural calamities (Parloh / Mahaparloh) all over the universe and this is the time that the universe perishes and all the living creatures perish. Being so, the Essence can’t be seen or visualised by the mind. We can see only the physical dimension of Reality in God’s Creation – mountains, plants, trees, creatures etc. Thus the Outer Shell of Reality holds us (the appearances delude us) and we cannot penetrate deeper to experience the all pervading Reality. The physical dimensions of Reality (the outer shell) is always in flux; it keeps changing. While birth, death, creation, destruction etc. occur in the physical dimensions of creation, the Essence, being [I]Sat[/I] ([URL="http://www.sikhiwiki.org/index.php/Sat"]Sat[/URL]-[URL="http://www.sikhiwiki.org/index.php/Naam"]Naam[/URL]) never changes, it transcends space and time. [/LIST] [LIST] [*]We cannot focus our mind or attention on God, who is Absolute, the invisible Essence. The Naam (SHABD), the Name of God is the only medium available to us for approaching Him. [/LIST] [LIST] [*]The term [URL="http://www.sikhiwiki.org/index.php/Naam"]Naam[/URL] refers to 5 realms / domains / functional groups / aspects / phases of GOD's CREATION. A human being has to pass through first four realms and finally be accountable to GOD in the realm of [URL="http://www.sikhiwiki.org/index.php/Five_Khands"]SachKhand[/URL] (literally 'TRUE Phase'). [/LIST] [LIST] [*][URL="http://www.sikhiwiki.org/index.php/Five_Khands"]SachKhand[/URL] is perceived to be a realm where GOD seeks account of TRUTHs & Falsities earned by the soul during one's life. Based on this account, GOD rules out disposal of each individual soul for times to come. Truthful souls become part of GOD for ever & never ever get into the cycle of rebirth. [/LIST] [LIST] [*]Others not having fared well & having lived life as per their own(& not as per [URL="http://www.sikhiwiki.org/index.php?title=COMMIT_YOURSELF#Step_1:_RESOLVE_to_Live_in_Harmony_with_Thy_Commandments"]GOD's prewritten commandments[/URL] which accompanied the soul when it was born as a human being.) will are recycled back to be born again as a 'non human' being. [/LIST] [LIST] [*]The soul thereafter stays in the cycle of death & rebirth as per GOD's Scheme of things. GOD willing, he gets born as human being again and the soul gets another chance to fare well this time by staying in harmony with GOD's commandments through the human life span & so on.. [/LIST] [LIST] [*]TRUE essence of the meaning of Naam can only be realized by believing in & understanding the teachings of [URL="http://www.sikhiwiki.org/index.php/Sri%20Guru%20Granth%20Sahib%20Ji"]Sri Guru Granth Sahib Ji[/URL]. All who get Naam from the 'Shabad Guru' intuitively discard Falsehood & earn the wealth of [URL="http://www.sikhiwiki.org/index.php/Naam"]Naam[/URL] through one's life time. When we earn [URL="http://www.sikhiwiki.org/index.php/Naam"]Naam[/URL], our soul starts responding to it. It is through [URL="http://www.sikhiwiki.org/index.php/Naam"]Naam[/URL] that we are able to think of Him, remember Him & live life as per His (& not our own )WILL (ie: [URL="http://www.sikhiwiki.org/index.php/Manmukh"]Manmukh[/URL] v [URL="http://www.sikhiwiki.org/index.php/Gurmukh"]Gurmukh[/URL]). [/LIST] [LIST] [*]In other words, the [URL="http://www.sikhiwiki.org/index.php/Naam"]Naam[/URL] is God Himself, subjected to our limited powers of perception and thought and to the capacities of our body and mind. Because we are endowed with the capacity to utter and attentively listen, the continuous recitation of and attentive listening to the Naam ([URL="http://www.sikhiwiki.org/index.php/Gurbani"]Gurbani[/URL]) focuses our mind on the object of invocation, resulting in a ceaseless remembrance of God (DHYAAN). This Dhyaan, in turn, results in complete absorption of our consciousness on the thought of God, who responds to our earnest invocation and He reveals Himself in our inner being. [/LIST] [LIST] [*]The revelation of the Essence of Reality within us is the revelation of Naam. When the revelation of Naam occurs within, the devotee sees the Essence of God pervading throughout His Creation. [/LIST] [LIST] [*]Gurus have taught that their teachings are for all the religion ( varnas )and all have the right to get the teachings of the Gurus. [/LIST] To Initiate our soul so that it starts towards the ultimate goal ([URL="http://www.sikhiwiki.org/index.php/Five_Khands"]SACHKHAND[/URL]) a person has to repeatedly and continuously earn the wealth of Naam, and to cherish it in the heart all the time – this is the essence of prayer and devotion to God. [LIST] [*]In [URL="http://www.sikhiwiki.org/index.php/Gurbani"]Gurbani[/URL], the word Gurshabad or [[Shabad] is synonymous with Naam. Without ceaselessly earning the wealth of Naam, God cannot be realised. [/LIST] [B]6. Arm your self with knowledge[/B] [B][URL]http://www.info-sikh.com/PageKnow7.html[/URL][/B] [FONT=Verdana]First, define Hinduism, there are as many definitions as there are people. [/FONT] [FONT=Verdana]Hinduism like Sikhism says that there is only one God but they have lost sight of this, the deities that the Hindus worship represent various attributes of the one God. God has many attributes, such as the creator, destroyer and the cherisher, however, God in Sikhism is Nirankaar. This means that God is without form. God cannot be reduced to thought as revealed in Japji Sahib. (Sochai Soch na Howi Je Sochi Lakh Waar) God in Sikhism is described as Alakh, indescribable, and Apaar, infinite. [/FONT] [FONT=Verdana]For an experiment, can someone count to infinite? Impossible. Guru Granth Sahib Ji reveals that many people have tried to find the limits of the infinite Lord but have failed. Therefore, God is described differently in Sikhism as compared to Hinduism. In Sikhism, God's virtues and attributes are infinite and therefore cannot be counted and summed to equal a whole. In Hinduism, the various deities worshipped represent a particular attribute of god, in Sikhism only the whole is worshipped by acknowledging the vastness of God through the revealed Shabad, or the word of God. [/FONT] [FONT=Verdana]This is where the concept of Naam comes in, something which does not exist in Hinduism and as such is a fundamental difference between the two faiths. [/FONT] [FONT=Verdana]In Sikhism Naam is of the utmost importance, without it no liberation of the soul can take place. [B]What is the concept of Naam in Sikhism: [/B][/FONT] [FONT=Verdana] [/FONT] [FONT=Verdana] Naam is a very deep and integral part of Sikh belief. If one reads the English translation of Naam, it says Name. This is true but does not explain Naam completely. This is because Naam is the essence of God, in Sikhism God is Alakh, unfathomable, Apaar, infinite. Naam is not just the Name, but also, truthful living, truthful speaking, seeing the truth in every single being, breathing the truth, eating truth, totally immersed in the truth. In the first line of Guru Granth Sahib Ji, it says ‘SatNaam,’ that God's name is Truth. [/FONT] [FONT=Verdana]Naam is also a way of life in Sikhism. [/FONT] [FONT=Verdana]Let's do another experiment/demonstration, describe your mother. [/FONT] [FONT=Verdana]A mother is someone who feeds you when you are hungry (sustainer), comforts you when you are sad (cherisher), protects you from danger and harm (protector). Now, when someone asks us, who is that woman? We say that is my mother. We do not say, that is the lady that protects me, feeds me, cherishes me, etc. The title of "Mother" is very informative and all the qualities associated with the name are understood without explanation. [/FONT] [FONT=Georgia][FONT=Verdana]So it is in Sikhism, the Naam, or the Name is very important. What is that name, SatNaam, the true name. The name is Waheguru, Satnam, Akal Purkh, Kartar, Narain, Nirankar etc. The Name describes the Lord and all the Lord's glorious attributes, infinite in number. Meditation and repartition of the Name brings one closer to the one God and all his attributes. In Sikhism one receives this Naam, from God, or from the Satguru, true guru, the perfect guru or the revealed word of God, Guru Granth Sahib Ji. baani guru, guru hai baani - The word of God is Guru, and Guru is the word of God. [/FONT] [B]Further investigation would be meaningful if some guidance is provided by Seniors.[/B] tjs [/FONT] [/QUOTE]
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Does Sikhism Embrace Mysticism?
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