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How To Take Name According To SGGS?

Jun 14, 2016
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0
45
Waheguruji Ka Khalsa Wahegurji ki Fateh

Respected scholars,

I have been reading Shri Japuji Saheb and came across this lines

Bhariye Hath Pair Tan Deh
Pani Dhote Utras Kheh
Moot Paliti Kaparr Hoye
De Sabun Laiye Oh Dhoye
Bhariye Mat Papan Ke Sang
Oh Dhope Naven Ke Rang


I do understand what it says from a translation online
but my question is
How do we Take "Naam" according to Shri Guru Granth Sahebji?
Will you please guide in this

Thanks
 

japjisahib04

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Jan 22, 2005
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Kanwaljit Singh Jee

Guru sahib in the first pauree have advised us surrender your manh to your inner voice (hukam rajaee chalna nanak likhiya naal) and act accordingly.
 

sukhsingh

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Aug 13, 2012
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Let's be clear SGGS does not prescribe a naming ceremony or convention.. It is a cultural construct a part of the institutionalisation of Sikhism.. It's a way of showing respect, but it is not according to SGGSJ as SGGSJ does not ask us to do any naming ceremony.. Some rahitnama documents do but they are not SGGSJ
 
Jun 14, 2016
5
0
45
Let's be clear SGGS does not prescribe a naming ceremony or convention.. It is a cultural construct a part of the institutionalisation of Sikhism.. It's a way of showing respect, but it is not according to SGGSJ as SGGSJ does not ask us to do any naming ceremony.. Some rahitnama documents do but they are not SGGSJ


Sir, I am not talking about any ceremony or convention, I am just asking how to take "Naam" as per Shri Guru Granth Sahibji, its our Gurus said if you want to wash your sins take "Naam" but I am looking for the right path on How to take "Naam".
 
Jun 14, 2016
5
0
45
Kanwaljit Singh Jee

Guru sahib in the first pauree have advised us surrender your manh to your inner voice (hukam rajaee chalna nanak likhiya naal) and act accordingly.




Japjisahibji ,
I am sorry but I think its differnt from what you have answered

hukam rajaa-ee chalnaa naanak likhi-aa naal
Says Nanak, By Abiding by the Command of God, which is written along with everyone!
reference : Learn all of Japji Sahib - SikhiWiki, free Sikh encyclopedia.

and as far as I have understand from this line it says, practise according to the Guru's saying which is straight from the God.

So I was looking for How to take "Naam" and I will keep looking until someone realy satifies my question, have asked many people but none could answer as I find it logicaly incorrect.

as Buddha Said (I read all sacred Texts)
"Though he recites much the Sacred Texts , but is negligent and does not practise according to it, like a cowherd who counts the cattle of others, he has no share in the benefits of the life of a bhikkhu"

Thanks for Helping
 

japjisahib04

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Jan 22, 2005
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hukam rajaa-ee chalnaa naanak likhi-aa naal
Says Nanak, By Abiding by the Command of God, which is written along with everyone!
reference : Learn all of Japji Sahib - SikhiWiki, free Sikh encyclopedia and as far as I have understand from this line it says, practise according to the Guru's saying which is straight from the God.
Kanwaljit Jee

Which hukam gurbani is telling us? Divine message or polluted manh ki matt. How to make distinction between correct message. My understanding is since every individual is gifted with the divine message written in their antar atma(nijh ghar) then why different people realize different message and in different perception. And how people like Sai Baba, Ram Rahim Singh or Nirmal Baba could radicalized or mislead the most educated doctors, professors, Judges (even Chief justice of India), Engineers etc and attract them towards blind faith or untruth. Despite best education in 21st century why people cannot comprehend the correct divine message or whether faith of different religion deprived them of divine message or is their something missing in this pankti? Is it the reason that Gurbani had to give sweeping statement, 'Hindu aana turku kaana'. Or pehla vast sijhan kai ta keejai vapar. To listen inner voice is called gurmukh nadhang. How positively following command of 'razza' has been presented but we interpreted and presented it in a negative sense as whenever we failed to perform successful operation or any loss or any accident happens' we declared it as our destiny or His ' bhana' or 'razzai' though it all happens due to our ignorance in not following the correct rules (laws of nature) and or trapped within blind faith.

Please throughout gurbani 'Naam is Hukam' or divine virtues and not parroting any specific name.
 

sukhsingh

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Aug 13, 2012
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Sir, I am not talking about any ceremony or convention, I am just asking how to take "Naam" as per Shri Guru Granth Sahibji, its our Gurus said if you want to wash your sins take "Naam" but I am looking for the right path on How to take "Naam".
I apologize I thought you were talking about taking a name.. I would say to engage in taking 'naam' is as simple as doing simran
 
Jun 14, 2016
5
0
45
Which hukam gurbani is telling us?
What are you saying is unclear please clear what are you asking.

Divine message or polluted manh ki matt.

How can you blame me when I havent come to conclusion or said anything , I am just questioning, it clearly telly you havent got much gyan.

My understanding is since every individual is gifted with the divine message written in their antar atma(nijh ghar) then why different people realize different message and in different perception.
I am sorry but I dont agree with you, all the saints and Gurus have same universal message wether it was Ram, Rahim, Kabir, Guru Nanak devji I dont see any differnt voice the same message that God is one, "sab jiya ka ek datta"

And how people like Sai Baba, Ram Rahim Singh or Nirmal Baba could radicalized or mislead the most educated

Now you are clearly doing Ninda whom you do not know personaly or just heard from news or other sources, I think you have lack of knowledge, our sikhi religion do not critisize anyone, you are agiyani.

doctors, professors, Judges (even Chief justice of India), Engineers etc and attract them towards blind faith or untruth. Despite best education in 21st century why people cannot comprehend the correct divine message or whether faith of different religion deprived them of divine message or is their something missing in this pankti?

Should I care what other people belive in? instead I myself looking for truth


Conclusion: Brother Thanks for trying to help, will you please stop arguing if you cant answer me clearly, thanks for coming by...
 

Dalvinder Singh Grewal

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Jan 3, 2010
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Waheguruji Ka Khalsa Wahegurji ki Fateh

Respected scholars,

I have been reading Shri Japuji Saheb and came across this lines

Bhariye Hath Pair Tan Deh
Pani Dhote Utras Kheh
Moot Paliti Kaparr Hoyeou
De Sabun Laiye Oh Dhoye
Bhariye Mat Papan Ke Sang
Oh Dhope Naven Ke Rang


I do understand what it says from a translation online
but my question is
How do we Take "Naam" according to Shri Guru Granth Sahebji?
Will you please guide in this

Thanks

i have an article on Jap which will follow next in the series to guide you on this subject.
 

Treks

SPNer
Feb 6, 2017
4
2
Does this help you @KanwaljitSingh ? It's from panna 797:

ਬਿਲਾਵਲੁ ਮਹਲਾ ੩ ॥
Bilaaval Mehalaa 3 ||
Bilaaval, Third Mehl:

ਪੂਰਾ ਥਾਟੁ ਬਣਾਇਆ ਪੂਰੈ ਵੇਖਹੁ ਏਕ ਸਮਾਨਾ ॥
Pooraa Thhaatt Banaaeiaa Poorai Vaekhahu Eaek Samaanaa ||
The perfect Lord has fashioned the Perfect Creation. Behold the Lord pervading everywhere.

ਇਸੁ ਪਰਪੰਚ ਮਹਿ ਸਾਚੇ ਨਾਮ ਕੀ ਵਡਿਆਈ ਮਤੁ ਕੋ ਧਰਹੁ ਗੁਮਾਨਾ ॥੧॥
Eis Parapanch Mehi Saachae Naam Kee Vaddiaaee Math Ko Dhharahu Gumaanaa ||1||
In this play of the world, is the glorious greatness of the True Name. No one should take pride in himself. ||1||

ਸਤਿਗੁਰ ਕੀ ਜਿਸ ਨੋ ਮਤਿ ਆਵੈ ਸੋ ਸਤਿਗੁਰ ਮਾਹਿ ਸਮਾਨਾ ॥
Sathigur Kee Jis No Math Aavai So Sathigur Maahi Samaanaa ||
One who accepts the wisdom of the True Guru's Teachings, is absorbed into the True Guru.

ਇਹ ਬਾਣੀ ਜੋ ਜੀਅਹੁ ਜਾਣੈ ਤਿਸੁ ਅੰਤਰਿ ਰਵੈ ਹਰਿ ਨਾਮਾ ॥੧॥ ਰਹਾਉ ॥
Eih Baanee Jo Jeeahu Jaanai This Anthar Ravai Har Naamaa ||1|| Rehaao ||
The Lord's Name abides deep within the nucleus of one who realizes the Bani of the Guru's Word within his soul. ||1||Pause||

ਚਹੁ ਜੁਗਾ ਕਾ ਹੁਣਿ ਨਿਬੇੜਾ ਨਰ ਮਨੁਖਾ ਨੋ ਏਕੁ ਨਿਧਾਨਾ ॥
Chahu Jugaa Kaa Hun Nibaerraa Nar Manukhaa No Eaek Nidhhaanaa ||
Now, this is the essence of the teachings of the four ages: for the human race, the Name of the One Lord is the greatest treasure.

ਜਤੁ ਸੰਜਮ ਤੀਰਥ ਓਨਾ ਜੁਗਾ ਕਾ ਧਰਮੁ ਹੈ ਕਲਿ ਮਹਿ ਕੀਰਤਿ ਹਰਿ ਨਾਮਾ ॥੨॥
Jath Sanjam Theerathh Ounaa Jugaa Kaa Dhharam Hai Kal Mehi Keerath Har Naamaa ||2||
Celibacy, self-discipline and pilgrimages were the essence of Dharma in those past ages; but in this Dark Age of Kali Yuga, the Praise of the Lord's Name is the essence of Dharma. ||2||

ਜੁਗਿ ਜੁਗਿ ਆਪੋ ਆਪਣਾ ਧਰਮੁ ਹੈ ਸੋਧਿ ਦੇਖਹੁ ਬੇਦ ਪੁਰਾਨਾ ॥
Jug Jug Aapo Aapanaa Dhharam Hai Sodhh Dhaekhahu Baedh Puraanaa ||
Each and every age has its own essence of Dharma; study the Vedas and the Puraanas, and see this as true.

ਗੁਰਮੁਖਿ ਜਿਨੀ ਧਿਆਇਆ ਹਰਿ ਹਰਿ ਜਗਿ ਤੇ ਪੂਰੇ ਪਰਵਾਨਾ ॥੩॥
Guramukh Jinee Dhhiaaeiaa Har Har Jag Thae Poorae Paravaanaa ||3||
They are Gurmukh, who meditate on the Lord, Har, Har; in this world, they are perfect and approved. ||3||

ਕਹਤ ਨਾਨਕੁ ਸਚੇ ਸਿਉ ਪ੍ਰੀਤਿ ਲਾਏ ਚੂਕੈ ਮਨਿ ਅਭਿਮਾਨਾ ॥
Kehath Naanak Sachae Sio Preeth Laaeae Chookai Man Abhimaanaa ||
Says Nanak, loving the True Lord, the mind's egotism and self-conceit is eradicated.

ਕਹਤ ਸੁਣਤ ਸਭੇ ਸੁਖ ਪਾਵਹਿ ਮਾਨਤ ਪਾਹਿ ਨਿਧਾਨਾ ॥੪॥੪॥
Kehath Sunath Sabhae Sukh Paavehi Maanath Paahi Nidhhaanaa ||4||4||
Those who speak and listen to the Lord's Name, all find peace. Those who believe in it, obtain the supreme treasure. ||4||4||​
 

Treks

SPNer
Feb 6, 2017
4
2
This may also help, from Teachings of the Sikh Gurus : Selections from the Sikh Scriptures by Christopher Shackle and Arvind-pal Singh Mandair. Highly recommended scholarly work about deep Sikh concepts. Please excuse typos in the following.

[page xxvii-xxviii] ... However, an important question arises here. If, as Nanak claims, the truth of this Absolute One can be experienced here and now, what is it that stops each and every person from realizing this all the time? The answer for Guru Nanak is relatively straightforward. From the standpoint of someone who has actualized the divine in his or her own existence, the Absolute is One (Ik), but the standpoint from which humans normally relate to this One prevents them from actualizing this oneness within their existence. According to Guru Nanak this standpoint that we regard as normality is in fact mediated through the ego or the self which asserts its own individuality (haumai or 'self-attachment', the sense of 'I am my own self' or 'I am self-existent'), that is, its oneness and propriety as the prior basis or all relationality per se. By reproducing this self as an identity that sets itself in opposition to anything that is different, the ego maintains its existence by erecting barriers against the outside world. It sees itself as a subject fundamentally separated from everything else which becomes an object for it. This subject/object mode of relating is what Guru Nanak terms duality (dubidha).

But the problem, as Nanak sees it, goes much further than the simple assumption that the ego is the source of all duality. For as he explains in the first stanza of Japji (see 1.1 in the translation below), from the standpoint of the ego, the Absolute cannot be attained either through conceptual thought or through ritual purity no matter how much one thinks or engages in ritual. Nor can the Absolute be obtained by practicing silent austerities since these too fail to silence the ego's incessant chatter, nor indeed by satisfying one's innermost cravings. The ego works by routing our experience of the Absolute through concepts, rituals and austerities. As a result the Absolute is never experienced as such, only re-presented as an object or idol to constantly gratify the ego's desire for permanence or absolute self-identity. How then does one overcome egotism and achieve self-realization? How can the ego's illusory barriers be broken?

Guru Nanak answers this at the end of the first and second stanzas (1.1-2). The ego's wall is broken by orienting the self towards a divine imperative that is always already inscribed with the self. But in order to understand and follow this imperative, the ego itself must become silent so that one no longer says 'I am my self'. For guru Nanak, this silencing of the ego is not to be understood literally. Silence refers to a process of withdrawal at the very moment that the self names itself as 'I' - where 'I' is understood as the origin or starting-point in any relationship to an other. To assert one's existence in this world through self-naming is, for Nanak, a fundamental misuse of language the essence of which is the Name (nam) and the work of naming as such.
In short, you 'take Name' by seeing things from God's identity, not your own little human one. See God in everything and everyone and expand your mind far past your own ego. Requires daily practice to get in the habit of seeing everything as God, one might say it takes nitnem.
 

sukhsingh

Writer
SPNer
Aug 13, 2012
748
218
48
UK
This may also help, from Teachings of the Sikh Gurus : Selections from the Sikh Scriptures by Christopher Shackle and Arvind-pal Singh Mandair. Highly recommended scholarly work about deep Sikh concepts. Please excuse typos in the following.

[page xxvii-xxviii] ... However, an important question arises here. If, as Nanak claims, the truth of this Absolute One can be experienced here and now, what is it that stops each and every person from realizing this all the time? The answer for Guru Nanak is relatively straightforward. From the standpoint of someone who has actualized the divine in his or her own existence, the Absolute is One (Ik), but the standpoint from which humans normally relate to this One prevents them from actualizing this oneness within their existence. According to Guru Nanak this standpoint that we regard as normality is in fact mediated through the ego or the self which asserts its own individuality (haumai or 'self-attachment', the sense of 'I am my own self' or 'I am self-existent'), that is, its oneness and propriety as the prior basis or all relationality per se. By reproducing this self as an identity that sets itself in opposition to anything that is different, the ego maintains its existence by erecting barriers against the outside world. It sees itself as a subject fundamentally separated from everything else which becomes an object for it. This subject/object mode of relating is what Guru Nanak terms duality (dubidha).

But the problem, as Nanak sees it, goes much further than the simple assumption that the ego is the source of all duality. For as he explains in the first stanza of Japji (see 1.1 in the translation below), from the standpoint of the ego, the Absolute cannot be attained either through conceptual thought or through ritual purity no matter how much one thinks or engages in ritual. Nor can the Absolute be obtained by practicing silent austerities since these too fail to silence the ego's incessant chatter, nor indeed by satisfying one's innermost cravings. The ego works by routing our experience of the Absolute through concepts, rituals and austerities. As a result the Absolute is never experienced as such, only re-presented as an object or idol to constantly gratify the ego's desire for permanence or absolute self-identity. How then does one overcome egotism and achieve self-realization? How can the ego's illusory barriers be broken?

Guru Nanak answers this at the end of the first and second stanzas (1.1-2). The ego's wall is broken by orienting the self towards a divine imperative that is always already inscribed with the self. But in order to understand and follow this imperative, the ego itself must become silent so that one no longer says 'I am my self'. For guru Nanak, this silencing of the ego is not to be understood literally. Silence refers to a process of withdrawal at the very moment that the self names itself as 'I' - where 'I' is understood as the origin or starting-point in any relationship to an other. To assert one's existence in this world through self-naming is, for Nanak, a fundamental misuse of language the essence of which is the Name (nam) and the work of naming as such.
In short, you 'take Name' by seeing things from God's identity, not your own little human one. See God in everything and everyone and expand your mind far past your own ego. Requires daily practice to get in the habit of seeing everything as God, one might say it takes nitnem.
I found your exegesis very enlightening.. I as a individual believe in the interpretation of Guru Nanak Dev Jis message as congruent with what you have described.. It's about the transcendence of ego.. To first accept that it exists, to then through Gurprasad (the grace of knowledge and all that comes with attaining and accumulating knowledge, ) to then accept that you will never know everything but you will necessarily know that you "can't know everything" so henceforth all you can discern is that one should never be absolutist.. Moreover, to ensure that you as rational person who truly is in pursuit of truth then what better way to test your commitment to that ideal than live it by trying to be absolutely non-prejudiced.. Kirat karo, vandh shako,

I don't as some people do profess that our Gurus were in a constant state union with onkaar.. But rather those experiences were fleeting. Guru Nanak Dev Ji expressed that, the approach he advocated was very pragmatic.. Start with the basics.. If you can first break bread with the lowly treat those who you or society structure's as lesser than you doing well to move forward..

Bani doesn't really talk about the experience of communing with Akal.. Rather it illuminates through highlighting contradictions.. It asks the reader to apply logic ie. How can one profess to love or even respect onkaar when one behavior is hollow of morality and ethics
 

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