☀️ JOIN SPN MOBILE
Forums
New posts
Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
What's new
New posts
New media
New media comments
New resources
Latest activity
Videos
New media
New comments
Library
Latest reviews
Donate
Log in
Register
What's new
New posts
Menu
Log in
Register
Install the app
Install
Welcome to all New Sikh Philosophy Network Forums!
Explore Sikh Sikhi Sikhism...
Sign up
Log in
Discussions
Sikh Sikhi Sikhism
Sikh Youth
Essays on Sikhism
Metaphysics Of Naam
JavaScript is disabled. For a better experience, please enable JavaScript in your browser before proceeding.
You are using an out of date browser. It may not display this or other websites correctly.
You should upgrade or use an
alternative browser
.
Reply to thread
Message
<blockquote data-quote="Sikh80" data-source="post: 68540" data-attributes="member: 5290"><p style="text-align: center"><strong><span style="font-family: 'Times New Roman'">The Metaphysics of <em>Naam</em></span></strong></p><p></p><p> </p><p style="text-align: center"><strong><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Dr. Debabrata Das*</span></span></em></strong></p><p></p><p><em><span style="font-family: 'Times New Roman'">* 19/5 Pottery Road, Kolkata. 700 015.</span></em></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><em>Japu to eko nama: </em>contemplate thou only the Name. This expression is found in Sri Guru Granth Sahib, <em>Rag Suhi Mahala</em> I, P-728. The meaning of the technical terms "<em>Japu</em>" and "<em>Nama</em>", expressed in the Sri Guru Granth Sahib, is as follows:</span>1</span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">"<em>Japu</em>" means prayer, meditation, "<em>Nama</em>" means the Name; the spirit within; figuratively the Name also means <em>Amrita</em> or nectar of immortality.</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">In Punjabi verse, <em>Rag Suhi Mahala</em> I is as follows:</span></span></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Bhanda dhoi baisi dhup devahu tou dudhai kou javu</span></span></em></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><em>Dhudh karam phuni surati samain(u) hoi nirash jamavahu. </em>(1)</span></span></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Japu to eko nama. avari niraphal kama (rahao)</span></span></em></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Eh manu iti hath karahu phuni netreo nind na avai</span></span></em></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><em>Rasna nam japu tab mathiai in bidhi amrit pavahu </em>(2)</span></span></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Manu sampat jit satsari navan bhavan pati tripat kare</span></span></em></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><em>Puja pran sevak je seve in bidhi sahib ravat rahai </em>(3)</span></span></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Kehnde kahai kahe kahi javahi tum sari avaru na koi</span></span></em></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><em>Bhagat-hin Nanak jan janpai hou salahi sacha soi.</em>(4)</span></span></p><p> </p><p style="text-align: right"><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">(SGGS, P. 728)</span></span></em></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">The above hymn translates as follows: <strong>One washes the vessel and disinfects it with incense before one pours milk in it. Yea, the milk is of the deeds; our conscious mind the farment, and the milk is curdled through disinterestedness (in the result).</strong></span><strong>1<span style="font-size: 12px"> Dwell thou on the One Name (of the Lord): For, all other works are fruitless and vain, (1-pause) Let this mind be the holding-ends of the cord, and the churning-stick be of being ever-watchful.</span></strong></span></p><p><strong><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Essence: And let the churning be the uttering of the Lord’s Name with the tongue; thus wil though gather the butter, yea, the Nectar of the Lord. (2) Let thy mind be the abode (of God), washed in the pool of Truth, make leaf - offering of devotion to please (thy God); and dedicate to him even thy life; thus wilt thou enjoy thy union with thy Lord.(3)</span></span></strong></p><p><strong><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Many but say Thy praise, O Lord, and many more will say and leave off, but there is no one to equal Thee.</span></span></strong></p><p><span style="font-family: 'Times New Roman'"><strong><span style="font-size: 12px">Nanak, bereft of devotion, fervently prays before thee: "O God, I praise only Thee, the True One alone."(4-1)</span></strong><strong>3</strong></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">In Sikhism, the worship is done by praising God through the praise of His attributes (<em>kirtan</em>) along with the lovable remembrance of God’s name, known as "<em>Nam-simran</em>", i.e. the recitation of the name of God all the times in the focussed mind, individually or in congregation. A particular way is suggested by the spiritual teacher, or Guru, for <em>nam-simran</em>. The spiritual teacher governs the human mind according to its spiritual capacities. Those who remember God’s name and are devoid of ego, never have any fear of death. In Sri Guru Granth Sahib, p 72, <em>Sri Rag Mahala</em> I, we have:</span></span></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Sat sangat kaisi janie</span></span></em></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Jithe eko namu vakhanie</span></span></em></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">eko namu hukam hai, Nanak</span></span></em></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><em>Satguru dia bujhai jio</em>. (5) (SGSS: P.72)</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">The English translation approximates as follows:</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><strong>Sadh-Sangat:</strong> Of what nature is the society of saints? It is that where they truly utter the Name of the one Lord. For the Lord’s will is in the (Lord’s) Name and, through the True Guru, one realises it all. (5)</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Nectar-sweet is the Lord’s Word,</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Filling the devotee’s hearts,</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">If we cherish in ourselves the peace-giving service (of the Lord),</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">He blesses us with His grace and save us. (12)</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">True is the meeting with the True Guru,</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">If through him, one recites the Name (of the Lord).</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Without the True Guru, no one has found thee,</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">O Lord; all are tired of the (way of) works. (13)</span>4</span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><strong>Non-Dualism:</strong> The essential element of metaphysical doctrines of Guru Nanak is its uncompromising monotheism. The ultimate reality is the One Absolute, the transcendent, the ineffable, the unborn, eternal, self-existent. He is the infinite being who can never be defined in human words, who has existed from all eternity, by whose perfect power and mercy all this universe has been called into being by a simple act of His Will. He is One - creator, preserver, and destroyer. The burden of Guru Nanak’s song is:</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">"Thou alone art, the one true Lord, truth is thy law and rule" (<em>Asa -di-Var,</em> 8:2)</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">A true conception of the oneness of God is acquired if He is realized to be one within and without.</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">"Everyone says God is one,</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Through intellectual reflection and pride</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">He alone understands the oneness of His presence</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">who realizes the One God, within and without". (<em>Omkar</em> 5)</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><strong>Only Reality:</strong> Strictly speaking, God alone exists: <em>Akaal Purakh</em> is the only Reality. In <em>Japji</em>, we get the last line of the <em>Pauri </em>nos.28, 29, 30, 31 as: "<em>Jug Jug eko wes</em>" i.e. "He is One and same, in all times, of course".</span>5<span style="font-size: 12px"> In <em>Pauri</em> 32 of <em>Japji</em>, we have:</span></span></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Ik - doo jibhoo lakh hoe</span></span></em></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Lakh howe lakh - vees</span></span></em></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Lakh lakh gera akhiye,</span></span></em></p><p><span style="font-family: 'Times New Roman'"><em><span style="font-size: 12px">Ik nam jagdish</span></em>6</span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">In substance this means: If one tongue turns into thousands of tongues, and each multiplied by twenty times, and each tongue may repeat a million times, the name of one God time and again, even so there is no end. Yet let us remember Him.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><em>Gurbani</em> says a Guru-drenched person (<em>gurmukh</em>) can realise God’s grace; yet the <em>gurmukh</em> knows that all depends on divine will and there is no other way out. "<em>Karan kaaran sabhna ka eko, avar(u) na dooja koee</em>", i.e., He is the entire creation and none else is the cause of causation. (SGGS, P 666)</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Guru Tegh Bahadurji, the Ninth Guru, reminds us to concentrate on one God, whose attributes are enshrined in all holy books, including the Vedas and Puranas:</span></span></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">"bed puran jaas gun gaavat</span></span></em></p><p> </p><p style="text-align: right"><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><em>ta ko naam(u) heeaai mo dhar(u) re" </em>(SGGS, P 220)</span></span></p><p></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><strong>Revelation:</strong><em> Gurbani</em> is the revelation, the commutative wealth of that truth, it is a love, devotion of Him. <em>Gurbani</em> leads humanity to salvation. Guru Nanak says that in order to be reunited with reality one must contemplate upon one formless God who is all the all - pervading spirit, and advises us to dwell on <em>Naam simran</em>: <em>Prani eko naam(u) dhiavoh(u), apnee pat(e) seytee ghar(e) javoh(u)</em>", i.e. acknowledge only one God, and do not recognise the trinity of Brahma, Vishnu and Siva. (SGGS, P 1254)</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Guru Angad Dev ji, , the second Guru, lovingly urges us: "<em>Jini naam dhiaia gae musakat ghal/Nanak te mukh ujle hor keti chhuti nal"</em> (<em>Var Majh Shlok</em>).</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Guru Amar Dasji, the third Guru, upbraids those who meditate on false gods and applauds those who concentrate on the attributes of one eternal formless God:</span></span></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">"har(e)-har(e) naam(u) dhiae(e) man har(e) dargah paveh(e) maan(u)"</span></span></em></p><p> </p><p style="text-align: right"><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">(SGGS, P 1418-19)</span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Guru Ram Dasji, the fourth Guru, defines the object of meditation in the following verse:</span></span></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">jap(e) man nirbhau(u)</span></span></em></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">sat(e) sat(e) sada sat(e) nirvair(u) akaal murat(e) aajoonee sambhau(u)</span></span></em></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">i.e., O, my mind! contemplate on one who is fearless, who is timeless being, beyond limits, above want, and self-existent:</span></span></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">so purakh(u) niranjan(u) har(e) purkh(u) niranjan(u) har(e) agama agam apara</span></span></em></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">sabh(e) dhiavah(e) sabh(e) dhiavah(e) tudh(u) har(e) sache sirjanhara</span></span></em></p><p> </p><p style="text-align: right"><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">(SGGS, P 10)</span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">i.e., Thou, the person purest of the pure, infinite, true creator on whom all meditate.</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Guru Arjun, the fifth Guru and compiler of Guru Granth Sahib, reiterates the same truth to the Sikhs:</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">"<em>sat(e) purakh akal murat(e), ridai dharoh dhian</em>". In <em>Bachitter Natak</em>, Guru Gobind Singhji, the tenth Guru, lays down a clear code of conduct for his followers emphasising "<em>Naam-simran</em>". He says:</span></span></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">na dhian ann ko dharo, na naam an uchro.</span></span></em></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">param dhian dhario anant paap tariao.</span></span></em></p><p><strong><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">i.e. adhere to one supreme being, reject all other entities.</span></span></strong></p><p><strong><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">The importance of utilizing every available time in the remembrance of God in our daily lives is beautifully illustrated in the following lines from <em>Raag Asa</em>:</span></span></strong></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Kab ko bhaalaai ghunghroo taala kab ko bajavaai rabab(u)</span></span></em></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">aavat jaat baar khin(u) laagaai hao(u) tab lag(u) samarao(u) naam(u).</span></span></em></p><p> </p><p style="text-align: right"><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">(SGGS: 368)</span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">i.e., How long must one search for bells and cymbals, and how long must one play the guitar? In the brief instant between coming and going, I meditate on the <em>Naam</em>, the name of the Lord. How long must one tune the five strings, and assemble the seven singers, and how long will they raise their voices in song? In the time it takes to select and assemble these musicians, precious moments elapsed, and my mind sings the glorious praises of the Lord.</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Any time, that the saints forget to remember God, for them it is like dying:</span></span></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Gun gaava nit-nit sad har(e) key</span></span></em></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">man(u) jeevaai naam(u) sun(e) tera</span></span></em></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Nanak jit(u) vela visraai mera suamee {censored}(u) Velaai mar(e) jaae(e) jeeo(u) mera </span></span></em></p><p> </p><p style="text-align: right"><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">(SGGS: 562)</span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Each and every day, forever, I sing the Lord’s praises. My mind lives by hearing your name. O Nanak, that moment when I forget my Lord and Master - at that moment, my soul dies.</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Following are some of the most sought-after and key benefits of doing <em>Naam-Jaap</em>:</span></span></p><p><strong><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><em>Naam</em> as dispeller of the fear of death:</span></span></strong></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Prabh kai simran(e) naahee jam trasaa</span></span></em></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Prabh kai simran(e) pooran aasa</span></span></em></p><p> </p><p style="text-align: right"><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">(SGGS: 263)</span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">In the remembrance of God, there is no fear of death. In the remembrance of God, hopes are fulfilled.</span></span></p><p><strong><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><em>Naam</em> as <em>Aukhad-Panacea</em> for all diseases, woes and sufferings:</span></span></strong></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Anik upavee rog(u) n(a) jaae(e)</span></span></em></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><em>Rog(u) mitaai har(e) avkhadh(u) laae(e)</em> (SGGS: 288)</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">All sorts of remedies may fail to cure the sickness, which is cured only by giving the medicine of the Lord’s name.</span></span></p><p><strong><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><em>Naam</em> as <em>Parja</em>t (The tree) - <em>Kamdhenu</em> - fulfiller of all wishes:</span></span></strong></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Paarjaat(u) eh(u) har(e) ko naam</span></span></em></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Kaamdhen har(e) har(e) gun gaam.</span></span></em></p><p> </p><p style="text-align: right"><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">(SGGS: 265)</span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">This Elysian Tree of miraculous powers is the name of the Lord, the wish-cow of miraculous powers, is the singing of the glory of the Lord’s Name.</span></span></p><p><strong><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><em>Naam</em> as Sin Erasure:</span></span></strong></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Anik bisthaar ek te bhae</span></span></em></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">ek(u) aradh(e) praachat gae. </span></span></em></p><p> </p><p style="text-align: right"><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">(SGGS: 289)</span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">The many expanses of the Cosmos have all come from the One. Adoring the One, past sins are removed.</span></span></p><p><strong><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><em>Naam</em> as giver of occult powers or <em>Ridhi Sidhi</em>:</span></span></strong></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Prabh kai simran(e) ridh(e) sidh(e) nao(u) nidh(e)</span></span></em></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><em>Prabh kai simran(e) giaan(u) dhiaan(u) tat(u) budh(e) </em>(SGGS: 262)</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">In the remembrance of God are wealth, miraculous spiritual powers and the nine treasures. In the remembrance of God are knowledge, meditation and the essence of wisdom.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><em>Eh(u) dhan(u) sanchoh(u) hovoh(u) bhagvant</em>. (SGGS: 288)</span></span></p><p><strong><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Grasp firmly the theme of the Lord’s name. Gather this wealth and fortune. Pure are the instructions of the humble saints. Remembering God is like thanking Him for His many bounties, especially for the gift of life. as per our Guru’s advice, we are expected to do so if we have to reap the benefits which accrue from such a practice:</span></span></strong></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Jap(e) jann sadaa sadaa din(u) rainee.</span></span></em></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Sabh te ooch nirmal eh karnee.</span></span></em></p><p> </p><p style="text-align: right"><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">(SGGS: 283)</span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Meditate on Him for ever and ever, day and night. This way of life is exalted and ennobled.</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">The desirability of the repetitious nature of <em>Naam-Jaap</em> is given by Guru Nanak Dev ji, in <em>Japji Sahib</em>, <em>Pauri</em> 32 and by Guru Arjun Dev ji in his <em>Bani - Sukhmani Sahib</em>.</span></span></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Ik doo jeebhao lakh hoe(e) lakh hovah(e) lakh vees</span></span></em></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Lakh(u) lakh(u) gerha aakheeah(e) ek(u) naam(u) jagdees</span></span></em></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><em>Et(u) raah(e) pat(e) pavreea chareeaai hoe(e) ikees </em>(SGGS: 7)</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">If I had 100,000 tongues, and these were then multiplied twenty times more, with each tongue I would repeat, hundreds of thousands of times, the name of the one Lord of the Universe. Along this path to our Master Lord, we climb the steps of the ladder, and come to merge with him.</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">It is not to be confused with the <em>Naam Jaap</em> as a quantitative and qualitative equivalent of the other forms of <em>Jap-Tap</em> and rituals, as in the following quote:</span></span></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Anik punahcharan kart nahee taraai</span></span></em></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Har(e) ko naam(u) kot(e) paap parharaai </span></span></em></p><p> </p><p style="text-align: right"><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">(SGGS: 264)</span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">By performing countless religious rituals, you shall not be saved. The Name of the Lord washes off millions of sins.</span></span></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Giaan dhiaan sagley sabh(e) jap tap jis(u) har(e) hirdaai Alakh abhevaa.</span></span></em></p><p> </p><p style="text-align: right"><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">(SGGS: 356)</span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">All wisdom and meditation, all chanting and penance come to one whose heart is filled with the invisible inscrutable Lord.</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">If we are able to do the <em>Naam-Jaap</em> initially, we will be doing it as habit, knowing the numerous benefits (or rewards) accruing from this practice, until such time that we get used to it and, perhaps, start getting the blissful and uplifting feeling - the ultimate goal.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><strong>Grace:</strong> Every chapter of the Guru Granth Sahib begins with the invocation "<em>Ek Onkar Satguru prasad</em>", which translates as "There is only one God. Only the grace of true Guru can guide us to Him". Guru Nanak took some aspects of God from the Vedas, such as the concept that God was <em>nirguna</em> (without quality) and in <em>sunya samadhi</em> (a state of profound meditation) before creation. After creation, however, He became the repositiory of all qualities (<em>saguna</em>). Likewise, the symbolic representation of God as the mystic syllable or sound <em>Om</em>, in saying "<em>Ik Aumkar</em>" (there is one God.)</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">The various <em>Janamsakhi</em></span>7<span style="font-size: 12px"> traditions record that Guru Nanak summed up the fundamental Sikh tenets for his followers in three simple precepts:</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">"<em>Kirat karo, wand chhako</em> and <em>nam japo</em>", meaning thereby: "work and earn thy livelihood by honest means; share the fruits of thy labour with others; and practice the discipline of <em>naam</em>. (i.e. remembering God.)</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Sikhism propounds an objective idealism of spiritualism with the characteristics of dynamism, non-dualism and social involvement. Man as a microcosm is constituted of spiritual energy (<em>sakti</em>) and consciousness (<em>siva</em>): <em>Siva sakti dehi mahi pai</em>. Sikhism gives priority to the spirit over the matter. Thus it is spiritualism.</span>8</span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><strong>Robe of Honour:</strong> According to the <em>Janamsakhi</em>, Nanak was summoned by God (River Bein experience at the age of twenty-nine), and charged with his mission in the following wods: "Let your life be one of praise of the "word" [<em>nam</em>], charity [<em>dan</em>], ablution [<em>ishnan</em>], service [<em>seva</em>], and prayer [<em>simran</em>].</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Fortunately, it is not necessary to rely on the <em>Janamsakhi</em> account of this episode, though these may well contain a strong kernel of truth. One of the Guru’s own hymns is probably intensely autobiographical.</span></span></p><p><strong><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">"I was a minstrel out of work, the Lord gave me employment. The mighty one instructed me, "night and day sing my praise," The Lord summoned the minstrel to his high court. On me He bestowed the ‘robe’ of honouring him and singing his praise.</span></span></strong></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">"On me he bestowed the nectar in a cup, the nectar of his true and holy Name. Those who, at the bidding of the divine Guru, feast and take their fill of the Lord’s holiness, attain peace and joy. Your minstrel spreads your glory by singing Your word. Nanak, through adorning the truth, we attain to the all-highest." (SGGS: p. 15)</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><strong>Redemption:</strong> Nanak believed that, by repitition of the <em>naam</em>, one can conquer the greatest of all evils: the ego, or <em>haumai</em> ("I am"). So great is the power of the ego, said Nanak, that those who conquer it attain salvation while still alive; they become <em>Jivanmuktas</em>. According to Nanak, the ego carries within itself the seed of salvation, which can be fully nurtured by the repetition of the <em>naam</em>. Once the power of the ego is properly channeled, the conquest of the other five sins - lust, anger, greed, attachment, and pride - follows as a matter of course. The wanderings of the restless mind stops, and it attains a state of divine bliss (<em>vismad</em>). So, <em>Naam japo</em>" (worship the name of the Lord") was Nanak’s constant exhortation.</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">According to Sikhism, the knowledge of the way to Truth, even "<em>Naam-simran</em>" (remembrance of God’s name or recitation of God’s name), without the direction of the true Guru is useless and illusory. Unless human consciousness in its pure sentiments contemplates on the true <em>naam</em> of God with the help of Guru’s direction, no way is open for self-realization.</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">God-realization, i.e. self-realization, or whatever word we may use for the ultimate destination of the human soul but faith in the one and concentrated streamlined love-worship of the one is the only way to that one. <em>Naam-simran</em>, with the concentrated single-mindedness is the way established by the Gurus for worship in Sikhism. Recitation of God’s name holds the key to realization. The remembrance of God alone while withdrawing from all the altercations of the world and concentrating upon the one absolute alone leads to the final destination, and none else. <em>Sadh-sangat</em> is a significant part of the Sikh way of religious life. This is the place where faith in the One is discussed, <em>simran</em> of the One is performed, and praise of the One is pronounced in a collective and co-ordinate way. Faith in God, and praise only of God and remembrance of God alone while submitting the whole of individual independent consciousness to His will, with the help of true Guru is the way to attain oneness with that greatest One.</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">The <em>Sadh-sangat,</em> or the holy congregation, is the gathering of the like-minded God-oriented people where only One is praised, only One is remembered and only One is discussed in the presence of the Guru. The Guru asks, "what qualities has the holy company? Then he himself replies: such it is where in the sole name of the Lord is expounded, by the sole name of the Divine is known the ordinance (<em>hukam</em>) of which the preceptor has granted the realization.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><strong>Merger:</strong> When the separateness of soul, the individual ego, "<em>haumai</em>", i.e. "I-am-ness" is shunted out with the divine knowledge and further erased with the concentrated love - worship, then slowly and gradully, it comes to the knowledge of the realized soul that there is no essential difference between the individual and the universal soul. As the individual soul comes near its destination, i.e. the supeme reality, the divine qualities automatacilly start flowing into the individual consciousness.</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Ultimately, at its final realized state the individual self merges into the being of God and itself becomes God, as a drop becomes ocean when it mingles with the ocean. <strong>This in fact is the re-absorption of the human essence into the real source essence and the ultimate ground of its being. This state is the final goal, destination and complete perfection of the human existence.</strong> It is said in <em>Gurbani</em>, "As into the sun is the ray absorbed, water in water, light into light is merged, and is perfection attained. It is said; <em>"suraj kiran(e) milé jal ka jal(u) hua raam jotee jot(e) ralee sampooran thia raam. </em>(<em>Bilaval</em> Mahala, SGGS: P 5)</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">As realized person reaches the final destination the attributes of God simultaneously manifest in him, he becomes the <em>jivan-mukta</em>; the liberated while living. Guru Arjun Devjirefers to the realized person, as <em>sadhu, sant</em>, and <em>brahmagyani</em> and even calls him God. He says, "The knower of God is God Himself. There is no difference between the sadhu and God. We have:</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">"<em>Sadh ki sobha sadh ban(e) aaee.</em></span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><em>Nanak sadh prabh bhed(u) n(a) bhaee</em>"</span></span></p><p> </p><p style="text-align: right"><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">(<em>Gauri Sukhmani Mahala., </em>SGGS: P 272)</span></span></p><p></p><p> </p><p style="text-align: right"><strong><span style="font-family: 'Wingdings'"><span style="font-size: 12px">v</span></span></strong></p><p></p><p> </p><p style="text-align: center"><strong><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">References</span></span></strong></p><p></p><p><span style="font-family: 'Times New Roman'">1. Sri Guru Granth Sahib (English version), Vol-I, translated and annoted by Dr. Gopal Singh, World Sikh Univesity Press, Chandigarh, 1978, "Glossary of Technical Terms employed in the Guru-Granth," at the end of the book.</span></p><p><span style="font-family: 'Times New Roman'">2. Sri Guru Granth Sahib Darpan (in Punjabi), Vol-5, p-347, comm. by Prof. Sahib Singh, Raj Publishers, Jullundhar, Punjab.</span></p><p><span style="font-family: 'Times New Roman'">3. Sri Guru Granth Sahib (English version), Vol-III, translated and annoted by Dr. Gopal Singh, World Sikh University Press, Chandigarh, 1978. p-697.</span></p><p><span style="font-family: 'Times New Roman'">4. Sri Guru Granth Sahib (English version), Vol-I, translated and annoted by Dr. Gopal Singh, World Sikh University Press, Chandigarh, 1978, p-66.</span></p><p><span style="font-family: 'Times New Roman'">5. Japji Sahib of Guru Nanak, Tr. by Naunihal Singh Layal, New Delhi, 1961, pp-34-36.</span></p><p><span style="font-family: 'Times New Roman'">6. Ibid, p-37.</span></p><p><span style="font-family: 'Times New Roman'">7. The life stories of Guru Nanak are called Janamsakhi.</span></p><p><span style="font-family: 'Times New Roman'"><em>8.Concept of Freedom in Sikhism, by Dr. Debabrata Das, published in </em><strong>The Sikh Review</strong><em>, May 2001, p-14</em>.</span></p><p><span style="font-family: 'Times New Roman'"><a href="http://www.sikhreview.org/november2002/philo.htm" target="_blank"><u><span style="color: #800080">http://www.sikhreview.org/november2002/philo.htm</span></u></a></span></p></blockquote><p></p>
[QUOTE="Sikh80, post: 68540, member: 5290"] [CENTER][B][FONT=Times New Roman]The Metaphysics of [I]Naam[/I][/FONT][/B][/CENTER] [CENTER][B][I][SIZE=3][FONT=Times New Roman]Dr. Debabrata Das*[/FONT][/SIZE][/I][/B][/CENTER] [I][FONT=Times New Roman]* 19/5 Pottery Road, Kolkata. 700 015.[/FONT][/I] [FONT=Times New Roman][SIZE=3][I]Japu to eko nama: [/I]contemplate thou only the Name. This expression is found in Sri Guru Granth Sahib, [I]Rag Suhi Mahala[/I] I, P-728. The meaning of the technical terms "[I]Japu[/I]" and "[I]Nama[/I]", expressed in the Sri Guru Granth Sahib, is as follows:[/SIZE]1[/FONT] [FONT=Times New Roman][SIZE=3]"[I]Japu[/I]" means prayer, meditation, "[I]Nama[/I]" means the Name; the spirit within; figuratively the Name also means [I]Amrita[/I] or nectar of immortality.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]In Punjabi verse, [I]Rag Suhi Mahala[/I] I is as follows:[/SIZE][/FONT] [I][SIZE=3][FONT=Times New Roman]Bhanda dhoi baisi dhup devahu tou dudhai kou javu[/FONT][/SIZE][/I] [SIZE=3][FONT=Times New Roman][I]Dhudh karam phuni surati samain(u) hoi nirash jamavahu. [/I](1)[/FONT][/SIZE] [I][SIZE=3][FONT=Times New Roman]Japu to eko nama. avari niraphal kama (rahao)[/FONT][/SIZE][/I] [I][SIZE=3][FONT=Times New Roman]Eh manu iti hath karahu phuni netreo nind na avai[/FONT][/SIZE][/I] [SIZE=3][FONT=Times New Roman][I]Rasna nam japu tab mathiai in bidhi amrit pavahu [/I](2)[/FONT][/SIZE] [I][SIZE=3][FONT=Times New Roman]Manu sampat jit satsari navan bhavan pati tripat kare[/FONT][/SIZE][/I] [SIZE=3][FONT=Times New Roman][I]Puja pran sevak je seve in bidhi sahib ravat rahai [/I](3)[/FONT][/SIZE] [I][SIZE=3][FONT=Times New Roman]Kehnde kahai kahe kahi javahi tum sari avaru na koi[/FONT][/SIZE][/I] [SIZE=3][FONT=Times New Roman][I]Bhagat-hin Nanak jan janpai hou salahi sacha soi.[/I](4)[/FONT][/SIZE] [RIGHT][I][SIZE=3][FONT=Times New Roman](SGGS, P. 728)[/FONT][/SIZE][/I][/RIGHT] [FONT=Times New Roman][SIZE=3]The above hymn translates as follows: [B]One washes the vessel and disinfects it with incense before one pours milk in it. Yea, the milk is of the deeds; our conscious mind the farment, and the milk is curdled through disinterestedness (in the result).[/B][/SIZE][B]1[SIZE=3] Dwell thou on the One Name (of the Lord): For, all other works are fruitless and vain, (1-pause) Let this mind be the holding-ends of the cord, and the churning-stick be of being ever-watchful.[/SIZE][/B][/FONT] [B][SIZE=3][FONT=Times New Roman]Essence: And let the churning be the uttering of the Lord’s Name with the tongue; thus wil though gather the butter, yea, the Nectar of the Lord. (2) Let thy mind be the abode (of God), washed in the pool of Truth, make leaf - offering of devotion to please (thy God); and dedicate to him even thy life; thus wilt thou enjoy thy union with thy Lord.(3)[/FONT][/SIZE][/B] [B][SIZE=3][FONT=Times New Roman]Many but say Thy praise, O Lord, and many more will say and leave off, but there is no one to equal Thee.[/FONT][/SIZE][/B] [FONT=Times New Roman][B][SIZE=3]Nanak, bereft of devotion, fervently prays before thee: "O God, I praise only Thee, the True One alone."(4-1)[/SIZE][/B][B]3[/B][/FONT] [FONT=Times New Roman][SIZE=3]In Sikhism, the worship is done by praising God through the praise of His attributes ([I]kirtan[/I]) along with the lovable remembrance of God’s name, known as "[I]Nam-simran[/I]", i.e. the recitation of the name of God all the times in the focussed mind, individually or in congregation. A particular way is suggested by the spiritual teacher, or Guru, for [I]nam-simran[/I]. The spiritual teacher governs the human mind according to its spiritual capacities. Those who remember God’s name and are devoid of ego, never have any fear of death. In Sri Guru Granth Sahib, p 72, [I]Sri Rag Mahala[/I] I, we have:[/SIZE][/FONT] [I][SIZE=3][FONT=Times New Roman]Sat sangat kaisi janie[/FONT][/SIZE][/I] [I][SIZE=3][FONT=Times New Roman]Jithe eko namu vakhanie[/FONT][/SIZE][/I] [I][SIZE=3][FONT=Times New Roman]eko namu hukam hai, Nanak[/FONT][/SIZE][/I] [SIZE=3][FONT=Times New Roman][I]Satguru dia bujhai jio[/I]. (5) (SGSS: P.72)[/FONT][/SIZE] [FONT=Times New Roman][SIZE=3]The English translation approximates as follows:[/SIZE][/FONT] [SIZE=3][FONT=Times New Roman][B]Sadh-Sangat:[/B] Of what nature is the society of saints? It is that where they truly utter the Name of the one Lord. For the Lord’s will is in the (Lord’s) Name and, through the True Guru, one realises it all. (5)[/FONT][/SIZE] [FONT=Times New Roman][SIZE=3]Nectar-sweet is the Lord’s Word,[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Filling the devotee’s hearts,[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]If we cherish in ourselves the peace-giving service (of the Lord),[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]He blesses us with His grace and save us. (12)[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]True is the meeting with the True Guru,[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]If through him, one recites the Name (of the Lord).[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Without the True Guru, no one has found thee,[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]O Lord; all are tired of the (way of) works. (13)[/SIZE]4[/FONT] [SIZE=3][FONT=Times New Roman][B]Non-Dualism:[/B] The essential element of metaphysical doctrines of Guru Nanak is its uncompromising monotheism. The ultimate reality is the One Absolute, the transcendent, the ineffable, the unborn, eternal, self-existent. He is the infinite being who can never be defined in human words, who has existed from all eternity, by whose perfect power and mercy all this universe has been called into being by a simple act of His Will. He is One - creator, preserver, and destroyer. The burden of Guru Nanak’s song is:[/FONT][/SIZE] [FONT=Times New Roman][SIZE=3]"Thou alone art, the one true Lord, truth is thy law and rule" ([I]Asa -di-Var,[/I] 8:2)[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]A true conception of the oneness of God is acquired if He is realized to be one within and without.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]"Everyone says God is one,[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Through intellectual reflection and pride[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]He alone understands the oneness of His presence[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]who realizes the One God, within and without". ([I]Omkar[/I] 5)[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][B]Only Reality:[/B] Strictly speaking, God alone exists: [I]Akaal Purakh[/I] is the only Reality. In [I]Japji[/I], we get the last line of the [I]Pauri [/I]nos.28, 29, 30, 31 as: "[I]Jug Jug eko wes[/I]" i.e. "He is One and same, in all times, of course".[/SIZE]5[SIZE=3] In [I]Pauri[/I] 32 of [I]Japji[/I], we have:[/SIZE][/FONT] [I][SIZE=3][FONT=Times New Roman]Ik - doo jibhoo lakh hoe[/FONT][/SIZE][/I] [I][SIZE=3][FONT=Times New Roman]Lakh howe lakh - vees[/FONT][/SIZE][/I] [I][SIZE=3][FONT=Times New Roman]Lakh lakh gera akhiye,[/FONT][/SIZE][/I] [FONT=Times New Roman][I][SIZE=3]Ik nam jagdish[/SIZE][/I]6[/FONT] [FONT=Times New Roman][SIZE=3]In substance this means: If one tongue turns into thousands of tongues, and each multiplied by twenty times, and each tongue may repeat a million times, the name of one God time and again, even so there is no end. Yet let us remember Him.[/SIZE][/FONT] [SIZE=3][FONT=Times New Roman][I]Gurbani[/I] says a Guru-drenched person ([I]gurmukh[/I]) can realise God’s grace; yet the [I]gurmukh[/I] knows that all depends on divine will and there is no other way out. "[I]Karan kaaran sabhna ka eko, avar(u) na dooja koee[/I]", i.e., He is the entire creation and none else is the cause of causation. (SGGS, P 666)[/FONT][/SIZE] [FONT=Times New Roman][SIZE=3]Guru Tegh Bahadurji, the Ninth Guru, reminds us to concentrate on one God, whose attributes are enshrined in all holy books, including the Vedas and Puranas:[/SIZE][/FONT] [I][SIZE=3][FONT=Times New Roman]"bed puran jaas gun gaavat[/FONT][/SIZE][/I] [RIGHT][SIZE=3][FONT=Times New Roman][I]ta ko naam(u) heeaai mo dhar(u) re" [/I](SGGS, P 220)[/FONT][/SIZE][/RIGHT] [SIZE=3][FONT=Times New Roman][B]Revelation:[/B][I] Gurbani[/I] is the revelation, the commutative wealth of that truth, it is a love, devotion of Him. [I]Gurbani[/I] leads humanity to salvation. Guru Nanak says that in order to be reunited with reality one must contemplate upon one formless God who is all the all - pervading spirit, and advises us to dwell on [I]Naam simran[/I]: [I]Prani eko naam(u) dhiavoh(u), apnee pat(e) seytee ghar(e) javoh(u)[/I]", i.e. acknowledge only one God, and do not recognise the trinity of Brahma, Vishnu and Siva. (SGGS, P 1254)[/FONT][/SIZE] [FONT=Times New Roman][SIZE=3]Guru Angad Dev ji, , the second Guru, lovingly urges us: "[I]Jini naam dhiaia gae musakat ghal/Nanak te mukh ujle hor keti chhuti nal"[/I] ([I]Var Majh Shlok[/I]).[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Guru Amar Dasji, the third Guru, upbraids those who meditate on false gods and applauds those who concentrate on the attributes of one eternal formless God:[/SIZE][/FONT] [I][SIZE=3][FONT=Times New Roman]"har(e)-har(e) naam(u) dhiae(e) man har(e) dargah paveh(e) maan(u)"[/FONT][/SIZE][/I] [RIGHT][FONT=Times New Roman][SIZE=3](SGGS, P 1418-19)[/SIZE][/FONT][/RIGHT] [FONT=Times New Roman][SIZE=3]Guru Ram Dasji, the fourth Guru, defines the object of meditation in the following verse:[/SIZE][/FONT] [I][SIZE=3][FONT=Times New Roman]jap(e) man nirbhau(u)[/FONT][/SIZE][/I] [I][SIZE=3][FONT=Times New Roman]sat(e) sat(e) sada sat(e) nirvair(u) akaal murat(e) aajoonee sambhau(u)[/FONT][/SIZE][/I] [FONT=Times New Roman][SIZE=3]i.e., O, my mind! contemplate on one who is fearless, who is timeless being, beyond limits, above want, and self-existent:[/SIZE][/FONT] [I][SIZE=3][FONT=Times New Roman]so purakh(u) niranjan(u) har(e) purkh(u) niranjan(u) har(e) agama agam apara[/FONT][/SIZE][/I] [I][SIZE=3][FONT=Times New Roman]sabh(e) dhiavah(e) sabh(e) dhiavah(e) tudh(u) har(e) sache sirjanhara[/FONT][/SIZE][/I] [RIGHT][FONT=Times New Roman][SIZE=3](SGGS, P 10)[/SIZE][/FONT][/RIGHT] [FONT=Times New Roman][SIZE=3]i.e., Thou, the person purest of the pure, infinite, true creator on whom all meditate.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Guru Arjun, the fifth Guru and compiler of Guru Granth Sahib, reiterates the same truth to the Sikhs:[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]"[I]sat(e) purakh akal murat(e), ridai dharoh dhian[/I]". In [I]Bachitter Natak[/I], Guru Gobind Singhji, the tenth Guru, lays down a clear code of conduct for his followers emphasising "[I]Naam-simran[/I]". He says:[/SIZE][/FONT] [I][SIZE=3][FONT=Times New Roman]na dhian ann ko dharo, na naam an uchro.[/FONT][/SIZE][/I] [I][SIZE=3][FONT=Times New Roman]param dhian dhario anant paap tariao.[/FONT][/SIZE][/I] [B][SIZE=3][FONT=Times New Roman]i.e. adhere to one supreme being, reject all other entities.[/FONT][/SIZE][/B] [B][SIZE=3][FONT=Times New Roman]The importance of utilizing every available time in the remembrance of God in our daily lives is beautifully illustrated in the following lines from [I]Raag Asa[/I]:[/FONT][/SIZE][/B] [I][SIZE=3][FONT=Times New Roman]Kab ko bhaalaai ghunghroo taala kab ko bajavaai rabab(u)[/FONT][/SIZE][/I] [I][SIZE=3][FONT=Times New Roman]aavat jaat baar khin(u) laagaai hao(u) tab lag(u) samarao(u) naam(u).[/FONT][/SIZE][/I] [RIGHT][FONT=Times New Roman][SIZE=3](SGGS: 368)[/SIZE][/FONT][/RIGHT] [FONT=Times New Roman][SIZE=3]i.e., How long must one search for bells and cymbals, and how long must one play the guitar? In the brief instant between coming and going, I meditate on the [I]Naam[/I], the name of the Lord. How long must one tune the five strings, and assemble the seven singers, and how long will they raise their voices in song? In the time it takes to select and assemble these musicians, precious moments elapsed, and my mind sings the glorious praises of the Lord.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Any time, that the saints forget to remember God, for them it is like dying:[/SIZE][/FONT] [I][SIZE=3][FONT=Times New Roman]Gun gaava nit-nit sad har(e) key[/FONT][/SIZE][/I] [I][SIZE=3][FONT=Times New Roman]man(u) jeevaai naam(u) sun(e) tera[/FONT][/SIZE][/I] [I][SIZE=3][FONT=Times New Roman]Nanak jit(u) vela visraai mera suamee {censored}(u) Velaai mar(e) jaae(e) jeeo(u) mera [/FONT][/SIZE][/I] [RIGHT][FONT=Times New Roman][SIZE=3](SGGS: 562)[/SIZE][/FONT][/RIGHT] [FONT=Times New Roman][SIZE=3]Each and every day, forever, I sing the Lord’s praises. My mind lives by hearing your name. O Nanak, that moment when I forget my Lord and Master - at that moment, my soul dies.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Following are some of the most sought-after and key benefits of doing [I]Naam-Jaap[/I]:[/SIZE][/FONT] [B][SIZE=3][FONT=Times New Roman][I]Naam[/I] as dispeller of the fear of death:[/FONT][/SIZE][/B] [I][SIZE=3][FONT=Times New Roman]Prabh kai simran(e) naahee jam trasaa[/FONT][/SIZE][/I] [I][SIZE=3][FONT=Times New Roman]Prabh kai simran(e) pooran aasa[/FONT][/SIZE][/I] [RIGHT][FONT=Times New Roman][SIZE=3](SGGS: 263)[/SIZE][/FONT][/RIGHT] [FONT=Times New Roman][SIZE=3]In the remembrance of God, there is no fear of death. In the remembrance of God, hopes are fulfilled.[/SIZE][/FONT] [B][SIZE=3][FONT=Times New Roman][I]Naam[/I] as [I]Aukhad-Panacea[/I] for all diseases, woes and sufferings:[/FONT][/SIZE][/B] [I][SIZE=3][FONT=Times New Roman]Anik upavee rog(u) n(a) jaae(e)[/FONT][/SIZE][/I] [SIZE=3][FONT=Times New Roman][I]Rog(u) mitaai har(e) avkhadh(u) laae(e)[/I] (SGGS: 288)[/FONT][/SIZE] [FONT=Times New Roman][SIZE=3]All sorts of remedies may fail to cure the sickness, which is cured only by giving the medicine of the Lord’s name.[/SIZE][/FONT] [B][SIZE=3][FONT=Times New Roman][I]Naam[/I] as [I]Parja[/I]t (The tree) - [I]Kamdhenu[/I] - fulfiller of all wishes:[/FONT][/SIZE][/B] [I][SIZE=3][FONT=Times New Roman]Paarjaat(u) eh(u) har(e) ko naam[/FONT][/SIZE][/I] [I][SIZE=3][FONT=Times New Roman]Kaamdhen har(e) har(e) gun gaam.[/FONT][/SIZE][/I] [RIGHT][FONT=Times New Roman][SIZE=3](SGGS: 265)[/SIZE][/FONT][/RIGHT] [FONT=Times New Roman][SIZE=3]This Elysian Tree of miraculous powers is the name of the Lord, the wish-cow of miraculous powers, is the singing of the glory of the Lord’s Name.[/SIZE][/FONT] [B][SIZE=3][FONT=Times New Roman][I]Naam[/I] as Sin Erasure:[/FONT][/SIZE][/B] [I][SIZE=3][FONT=Times New Roman]Anik bisthaar ek te bhae[/FONT][/SIZE][/I] [I][SIZE=3][FONT=Times New Roman]ek(u) aradh(e) praachat gae. [/FONT][/SIZE][/I] [RIGHT][FONT=Times New Roman][SIZE=3](SGGS: 289)[/SIZE][/FONT][/RIGHT] [FONT=Times New Roman][SIZE=3]The many expanses of the Cosmos have all come from the One. Adoring the One, past sins are removed.[/SIZE][/FONT] [B][SIZE=3][FONT=Times New Roman][I]Naam[/I] as giver of occult powers or [I]Ridhi Sidhi[/I]:[/FONT][/SIZE][/B] [I][SIZE=3][FONT=Times New Roman]Prabh kai simran(e) ridh(e) sidh(e) nao(u) nidh(e)[/FONT][/SIZE][/I] [SIZE=3][FONT=Times New Roman][I]Prabh kai simran(e) giaan(u) dhiaan(u) tat(u) budh(e) [/I](SGGS: 262)[/FONT][/SIZE] [FONT=Times New Roman][SIZE=3]In the remembrance of God are wealth, miraculous spiritual powers and the nine treasures. In the remembrance of God are knowledge, meditation and the essence of wisdom.[/SIZE][/FONT] [SIZE=3][FONT=Times New Roman][I]Eh(u) dhan(u) sanchoh(u) hovoh(u) bhagvant[/I]. (SGGS: 288)[/FONT][/SIZE] [B][SIZE=3][FONT=Times New Roman]Grasp firmly the theme of the Lord’s name. Gather this wealth and fortune. Pure are the instructions of the humble saints. Remembering God is like thanking Him for His many bounties, especially for the gift of life. as per our Guru’s advice, we are expected to do so if we have to reap the benefits which accrue from such a practice:[/FONT][/SIZE][/B] [I][SIZE=3][FONT=Times New Roman]Jap(e) jann sadaa sadaa din(u) rainee.[/FONT][/SIZE][/I] [I][SIZE=3][FONT=Times New Roman]Sabh te ooch nirmal eh karnee.[/FONT][/SIZE][/I] [RIGHT][FONT=Times New Roman][SIZE=3](SGGS: 283)[/SIZE][/FONT][/RIGHT] [FONT=Times New Roman][SIZE=3]Meditate on Him for ever and ever, day and night. This way of life is exalted and ennobled.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]The desirability of the repetitious nature of [I]Naam-Jaap[/I] is given by Guru Nanak Dev ji, in [I]Japji Sahib[/I], [I]Pauri[/I] 32 and by Guru Arjun Dev ji in his [I]Bani - Sukhmani Sahib[/I].[/SIZE][/FONT] [I][SIZE=3][FONT=Times New Roman]Ik doo jeebhao lakh hoe(e) lakh hovah(e) lakh vees[/FONT][/SIZE][/I] [I][SIZE=3][FONT=Times New Roman]Lakh(u) lakh(u) gerha aakheeah(e) ek(u) naam(u) jagdees[/FONT][/SIZE][/I] [SIZE=3][FONT=Times New Roman][I]Et(u) raah(e) pat(e) pavreea chareeaai hoe(e) ikees [/I](SGGS: 7)[/FONT][/SIZE] [FONT=Times New Roman][SIZE=3]If I had 100,000 tongues, and these were then multiplied twenty times more, with each tongue I would repeat, hundreds of thousands of times, the name of the one Lord of the Universe. Along this path to our Master Lord, we climb the steps of the ladder, and come to merge with him.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]It is not to be confused with the [I]Naam Jaap[/I] as a quantitative and qualitative equivalent of the other forms of [I]Jap-Tap[/I] and rituals, as in the following quote:[/SIZE][/FONT] [I][SIZE=3][FONT=Times New Roman]Anik punahcharan kart nahee taraai[/FONT][/SIZE][/I] [I][SIZE=3][FONT=Times New Roman]Har(e) ko naam(u) kot(e) paap parharaai [/FONT][/SIZE][/I] [RIGHT][FONT=Times New Roman][SIZE=3](SGGS: 264)[/SIZE][/FONT][/RIGHT] [FONT=Times New Roman][SIZE=3]By performing countless religious rituals, you shall not be saved. The Name of the Lord washes off millions of sins.[/SIZE][/FONT] [I][SIZE=3][FONT=Times New Roman]Giaan dhiaan sagley sabh(e) jap tap jis(u) har(e) hirdaai Alakh abhevaa.[/FONT][/SIZE][/I] [RIGHT][FONT=Times New Roman][SIZE=3](SGGS: 356)[/SIZE][/FONT][/RIGHT] [FONT=Times New Roman][SIZE=3]All wisdom and meditation, all chanting and penance come to one whose heart is filled with the invisible inscrutable Lord.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]If we are able to do the [I]Naam-Jaap[/I] initially, we will be doing it as habit, knowing the numerous benefits (or rewards) accruing from this practice, until such time that we get used to it and, perhaps, start getting the blissful and uplifting feeling - the ultimate goal.[/SIZE][/FONT] [SIZE=3][FONT=Times New Roman][B]Grace:[/B] Every chapter of the Guru Granth Sahib begins with the invocation "[I]Ek Onkar Satguru prasad[/I]", which translates as "There is only one God. Only the grace of true Guru can guide us to Him". Guru Nanak took some aspects of God from the Vedas, such as the concept that God was [I]nirguna[/I] (without quality) and in [I]sunya samadhi[/I] (a state of profound meditation) before creation. After creation, however, He became the repositiory of all qualities ([I]saguna[/I]). Likewise, the symbolic representation of God as the mystic syllable or sound [I]Om[/I], in saying "[I]Ik Aumkar[/I]" (there is one God.)[/FONT][/SIZE] [FONT=Times New Roman][SIZE=3]The various [I]Janamsakhi[/I][/SIZE]7[SIZE=3] traditions record that Guru Nanak summed up the fundamental Sikh tenets for his followers in three simple precepts:[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]"[I]Kirat karo, wand chhako[/I] and [I]nam japo[/I]", meaning thereby: "work and earn thy livelihood by honest means; share the fruits of thy labour with others; and practice the discipline of [I]naam[/I]. (i.e. remembering God.)[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Sikhism propounds an objective idealism of spiritualism with the characteristics of dynamism, non-dualism and social involvement. Man as a microcosm is constituted of spiritual energy ([I]sakti[/I]) and consciousness ([I]siva[/I]): [I]Siva sakti dehi mahi pai[/I]. Sikhism gives priority to the spirit over the matter. Thus it is spiritualism.[/SIZE]8[/FONT] [SIZE=3][FONT=Times New Roman][B]Robe of Honour:[/B] According to the [I]Janamsakhi[/I], Nanak was summoned by God (River Bein experience at the age of twenty-nine), and charged with his mission in the following wods: "Let your life be one of praise of the "word" [[I]nam[/I]], charity [[I]dan[/I]], ablution [[I]ishnan[/I]], service [[I]seva[/I]], and prayer [[I]simran[/I]].[/FONT][/SIZE] [FONT=Times New Roman][SIZE=3]Fortunately, it is not necessary to rely on the [I]Janamsakhi[/I] account of this episode, though these may well contain a strong kernel of truth. One of the Guru’s own hymns is probably intensely autobiographical.[/SIZE][/FONT] [B][SIZE=3][FONT=Times New Roman]"I was a minstrel out of work, the Lord gave me employment. The mighty one instructed me, "night and day sing my praise," The Lord summoned the minstrel to his high court. On me He bestowed the ‘robe’ of honouring him and singing his praise.[/FONT][/SIZE][/B] [FONT=Times New Roman][SIZE=3]"On me he bestowed the nectar in a cup, the nectar of his true and holy Name. Those who, at the bidding of the divine Guru, feast and take their fill of the Lord’s holiness, attain peace and joy. Your minstrel spreads your glory by singing Your word. Nanak, through adorning the truth, we attain to the all-highest." (SGGS: p. 15)[/SIZE][/FONT] [SIZE=3][FONT=Times New Roman][B]Redemption:[/B] Nanak believed that, by repitition of the [I]naam[/I], one can conquer the greatest of all evils: the ego, or [I]haumai[/I] ("I am"). So great is the power of the ego, said Nanak, that those who conquer it attain salvation while still alive; they become [I]Jivanmuktas[/I]. According to Nanak, the ego carries within itself the seed of salvation, which can be fully nurtured by the repetition of the [I]naam[/I]. Once the power of the ego is properly channeled, the conquest of the other five sins - lust, anger, greed, attachment, and pride - follows as a matter of course. The wanderings of the restless mind stops, and it attains a state of divine bliss ([I]vismad[/I]). So, [I]Naam japo[/I]" (worship the name of the Lord") was Nanak’s constant exhortation.[/FONT][/SIZE] [FONT=Times New Roman][SIZE=3]According to Sikhism, the knowledge of the way to Truth, even "[I]Naam-simran[/I]" (remembrance of God’s name or recitation of God’s name), without the direction of the true Guru is useless and illusory. Unless human consciousness in its pure sentiments contemplates on the true [I]naam[/I] of God with the help of Guru’s direction, no way is open for self-realization.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]God-realization, i.e. self-realization, or whatever word we may use for the ultimate destination of the human soul but faith in the one and concentrated streamlined love-worship of the one is the only way to that one. [I]Naam-simran[/I], with the concentrated single-mindedness is the way established by the Gurus for worship in Sikhism. Recitation of God’s name holds the key to realization. The remembrance of God alone while withdrawing from all the altercations of the world and concentrating upon the one absolute alone leads to the final destination, and none else. [I]Sadh-sangat[/I] is a significant part of the Sikh way of religious life. This is the place where faith in the One is discussed, [I]simran[/I] of the One is performed, and praise of the One is pronounced in a collective and co-ordinate way. Faith in God, and praise only of God and remembrance of God alone while submitting the whole of individual independent consciousness to His will, with the help of true Guru is the way to attain oneness with that greatest One.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]The [I]Sadh-sangat,[/I] or the holy congregation, is the gathering of the like-minded God-oriented people where only One is praised, only One is remembered and only One is discussed in the presence of the Guru. The Guru asks, "what qualities has the holy company? Then he himself replies: such it is where in the sole name of the Lord is expounded, by the sole name of the Divine is known the ordinance ([I]hukam[/I]) of which the preceptor has granted the realization.[/SIZE][/FONT] [SIZE=3][FONT=Times New Roman][B]Merger:[/B] When the separateness of soul, the individual ego, "[I]haumai[/I]", i.e. "I-am-ness" is shunted out with the divine knowledge and further erased with the concentrated love - worship, then slowly and gradully, it comes to the knowledge of the realized soul that there is no essential difference between the individual and the universal soul. As the individual soul comes near its destination, i.e. the supeme reality, the divine qualities automatacilly start flowing into the individual consciousness.[/FONT][/SIZE] [FONT=Times New Roman][SIZE=3]Ultimately, at its final realized state the individual self merges into the being of God and itself becomes God, as a drop becomes ocean when it mingles with the ocean. [B]This in fact is the re-absorption of the human essence into the real source essence and the ultimate ground of its being. This state is the final goal, destination and complete perfection of the human existence.[/B] It is said in [I]Gurbani[/I], "As into the sun is the ray absorbed, water in water, light into light is merged, and is perfection attained. It is said; [I]"suraj kiran(e) milé jal ka jal(u) hua raam jotee jot(e) ralee sampooran thia raam. [/I]([I]Bilaval[/I] Mahala, SGGS: P 5)[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]As realized person reaches the final destination the attributes of God simultaneously manifest in him, he becomes the [I]jivan-mukta[/I]; the liberated while living. Guru Arjun Devjirefers to the realized person, as [I]sadhu, sant[/I], and [I]brahmagyani[/I] and even calls him God. He says, "The knower of God is God Himself. There is no difference between the sadhu and God. We have:[/SIZE][/FONT] [SIZE=3][FONT=Times New Roman]"[I]Sadh ki sobha sadh ban(e) aaee.[/I][/FONT][/SIZE] [SIZE=3][FONT=Times New Roman][I]Nanak sadh prabh bhed(u) n(a) bhaee[/I]"[/FONT][/SIZE] [RIGHT][FONT=Times New Roman][SIZE=3]([I]Gauri Sukhmani Mahala., [/I]SGGS: P 272)[/SIZE][/FONT][/RIGHT] [RIGHT][B][FONT=Wingdings][SIZE=3]v[/SIZE][/FONT][/B][/RIGHT] [CENTER][B][SIZE=3][FONT=Times New Roman]References[/FONT][/SIZE][/B][/CENTER] [FONT=Times New Roman]1. Sri Guru Granth Sahib (English version), Vol-I, translated and annoted by Dr. Gopal Singh, World Sikh Univesity Press, Chandigarh, 1978, "Glossary of Technical Terms employed in the Guru-Granth," at the end of the book.[/FONT] [FONT=Times New Roman]2. Sri Guru Granth Sahib Darpan (in Punjabi), Vol-5, p-347, comm. by Prof. Sahib Singh, Raj Publishers, Jullundhar, Punjab.[/FONT] [FONT=Times New Roman]3. Sri Guru Granth Sahib (English version), Vol-III, translated and annoted by Dr. Gopal Singh, World Sikh University Press, Chandigarh, 1978. p-697.[/FONT] [FONT=Times New Roman]4. Sri Guru Granth Sahib (English version), Vol-I, translated and annoted by Dr. Gopal Singh, World Sikh University Press, Chandigarh, 1978, p-66.[/FONT] [FONT=Times New Roman]5. Japji Sahib of Guru Nanak, Tr. by Naunihal Singh Layal, New Delhi, 1961, pp-34-36.[/FONT] [FONT=Times New Roman]6. Ibid, p-37.[/FONT] [FONT=Times New Roman]7. The life stories of Guru Nanak are called Janamsakhi.[/FONT] [FONT=Times New Roman][I]8.Concept of Freedom in Sikhism, by Dr. Debabrata Das, published in [/I][B]The Sikh Review[/B][I], May 2001, p-14[/I].[/FONT] [FONT=Times New Roman][URL="http://www.sikhreview.org/november2002/philo.htm"][U][COLOR=#800080]http://www.sikhreview.org/november2002/philo.htm[/COLOR][/U][/URL][/FONT] [/QUOTE]
Insert quotes…
Verification
Post reply
Discussions
Sikh Sikhi Sikhism
Sikh Youth
Essays on Sikhism
Metaphysics Of Naam
This site uses cookies to help personalise content, tailor your experience and to keep you logged in if you register.
By continuing to use this site, you are consenting to our use of cookies.
Accept
Learn more…
Top