Naam

[Dalvinder Singh Grewal]

Naam

Dr Dalvinder Singh Grewal​

What is "Naam" or "Name"? What is the purpose of Naam? What Naam, or name, should one recite to attain salvation? How do we get salvation through Naam? Is Naam a Sabd? If so how do we reconcile Sabd with Naam? These and such questions have been well explained in Sri Guru Granth Sahib with the help of Sabd.

In general terminology, a name gives identification to a person, place, or thing. But in the religious literature of the Bhakti Movement, the word "Naam" is used for the Sargun attributes of the Omnipresent and Omnipotent God. Attributes of God may be described as "nirgun" (attributes concerning God Himself) and "sargun" (concerning the universe).

When the universe was not created, all His attributes were contained in Himself. He could not be called "one" when there was no other; he could not be called truth (sat) when there was no falsehood. He could not be called a Creator Being (Karta Purukh) when there was no universe. He was anaam, alakh, nirankaar. He then uttered "Sabd," giving Himself a name [1]. The Sabd was His name accepted by His creation as Naam. Hence, God, Sabd, Naam, beings, and the universe are all interrelated. In the previous chapter we have seen the importance of God’s order. The name is God’s command, which a True Guru helps one to understand. [2] As no name existed before Him, there was no one to identify Him with any name. However, the need for the name came once the universe was created. The God created the universe and His own Name [3] by one Sabd. [4] God’s Name is a sabd and received by the seeker through sabd alone. [5] Through the sabd, God comes into one’s mind, and meditating on His name, one gets united with God. Once the name of God develops in a being's mind, the being is united with the God. [6] The name is the God’s Command which can be understood from a True Guide or guru and the glorious greatness is received through the Naam, given by the the Perfect Guru [7]

Without the Sabd, the whole world is insane and loses its life in vain.[8] The universe is born out of ego and is pained when it forgets the Name of the God.[9] Those who get obsessed with enjoying pleasures suffer in pain later. Birth and death hang over the heads of all beings, along with hunger, sleep and dying. The being caught in the web of maya is lost in fulfilling his desires and dies and lives again and again hankering after worldly maya. Tired of this hankering, one wants peace ultimately and searches for a way out. For this, one has to get out of the web of the worldly maya. There is no liberation without the True Name.[10] As the Naam is the source of bliss, one can be blessed with God’s Grace.[11] One must live by chanting the Name of the Lord keeping It enshrined in heart.[12] The wealth of the God's Name is inexhaustible. It brings a constant peace in this world itself and brings honor at the Lord's Gate [13].

Purpose of Naam

In Sri Guru Granth Sahib, Name (Naam) is thus used for God. The name of God originated from Sabd. Naam is the name given to the invisible god. In fact, the God is nameless, but we have given Him myriads of names [14] for ease of knowing Him. The name provides attributes of God and helps one to get attached to Him. As there is no difference between the observer and the observed, similarly, there is no difference between the naming and the named. All are created from the God’s energy, and all the energies of creation are that of the God. [15]

Beings identify God, His universe, and all creatures through name only. [16] Whatever has been created in the universe, all have names. [17] The Naam is the base of all creatures; the earth and solar systems; the Akaashik ethers and the nether regions; all bodies; all pilgrimages and all temples; and all the Simritees, the Vedas, and the Puraanas by which we hear of spiritual wisdom and meditation. God’s command rules the entire universe. The Sabd is pervading amongst all in the form of Naam. Through perfect good fortune one is blessed with God’s grace when the Name comes to abide within one’s mind through the Sabd and the being is united with God [18] and merged into Him. [19] Thus by associating with the Naam or listening to it intently, one is saved. [20] This is how the True One shall come to dwell in one’s mind through the True Sabd, and one is absorbed in the Name of the God. [21]

There is no real meditation without knowing His Name [22], and none can get liberated without His Name. [23] Those who wear all sorts of religious robes but are without the Name of the True Lord are all confused. [24] Yogis fail to attain salvation because they fail to recognize Him through Name. The Name is obtained only from the true Guru [25], who helps one to find God from within. Those who look outside the body, searching for the God, do not receive the Naam and suffer the terrible pains of mental slavery. [26]

Various Names of God

What name can indeed describe the Formless, the Limitless, the Incomprehensible, one beyond the grasp of senses and the intellect? Still man has, through the ages, endeavored to put Him in the trammels of words and clothe Him with epithets just for the sake of expression, though all combined together fail hopelessly to do any justice to Him. The names are limitless. After all words do come from a limited source and cannot possibly limit the limitless.

The sages and the saints have described God in innumerable terms, such as Ik Onkar (the one life breath or live principle) and Akal (timeless or the deathless one). The various names given to God vary with religions. One reveres each one of God’s names. [27]

All these are just attributive or qualitative names—names signifying one or another of God's attributes. Such names simply describe any one aspect or facet of God as appeals foremost to someone's individual liking. Thousands of such names appear in holy scriptures: Ram (all-pervading), Rahim (gracious or merciful), Girdhari (encompassing), Murari, Allah, Khuda, Wah-i-Guru, and the like. Chinese call Him Tao; Christians call Him God or Lord, and the Jews call Him Yahweh or Jehovah. All these names are worthy of our adoration, for each one of them tries to single out some aspect of the God.

The name Wahiguru [28] has been generally accepted by the Sikhs for meditation and recitation [29], though there can be any other Name selected which may help one to get tuned to God. The main requirement of the Naam is to tune oneself to the God and then merge oneself totally into Him like water of a river merging into the sea: "Jal ka jal hua Raam.”

Name and Sabd

The concept of Sabd as God is ancient. In Rigved (1/164/45), Sabd is seen as pashyanti sound. As per Kath Upnishad (1/2/16), through the knowledge of sabd-brahm, man can achieve whatever he wants. In the Mandukya Upanishad (Mantra 1), the praise of Sabd is sung as of God. As per Chhandogyopnishad (2/23/2), the universe was created by Sabd-God, and the God is omnipresent. In Sankarcharya’s commentary of Brahmsutra (1/3/28), the universe is stated to have originated from Sabd. The meditation on the Name originated from meditation on Sabd-God (Brahm).

Sabd links man to God through His name. Those who are attached to the Naam are saved; through the Sabd, their ego is banished. [30] Through the Naam, peace is obtained, and one is adorned through the True Sabd. [31]

Unification with God through Naam:

The steps for unification in God are finding a true guide; obtaining knowledge of God and the sabd from the Guru; believing in God; getting detached from worldly attachments and totally attached to God and the sabd, i.e., His Naam; meditating on God by reciting the Naam; and obtaining God’s grace. With God’s Grace and the continuous attachment to the Naam of God, one gets united with God.

The Guru: The Lord God is inaccessible; how can we find Him as He has no form or feature and cannot be seen? How can we meditate on Him, as The Lord is formless, immaculate, and inaccessible? Which of His virtues should we speak of and sing?

Answer to these are provided by a perfect Guru One has to serve a perfect guru to get these facts revealed. A perfect Guru is met by God’s grace only. They alone walk on the God's Path, whom the God Himself instructs. [32] The Giver Himself gives His Gifts, as we enshrine love for the True Guru. A Guru helps one in self-realization, the importance of sabd, and helps one to get attuned to the Naam, the Name of God. [33] One has to obtain the true word of God’s name from a guide and then remember Him; otherwise, one will continue to be in the web and remain in the recycling of life and death.

Guru’s Sabd: By the Guru's Sabd, the gates to God are opened by recitation of the Name of the True God, and then, one goes on chanting His Name [34], and the soul, adorned with the Sabd, meditates on the Name of the Lord. [35] When He bestows His Glance of Grace, the Sabd comes to abide within the heart, and doubt is eradicated from within. [36] Those who know God and recognize His Sabd lose their ego and class consciousness. [37] The body and mind become immaculate through the Immaculate Word of God’s Bani. Let God’s name be enshrined in our minds. Imbued with the Sabd, ambrosial essence can be found, and our mind remains fulfilled with the True Name. [38] From Sabd alone we get love for God’s name. [39] The Sabd alone is Ambrosial Nectar; the Gurmukhs obtain it.[40] The mortal tries all sort of things and weeps and wails, but without the Guru, he does not know the Naam, the Name of the Lord. In the twinkling of an eye, the Naam saves him if he realizes the Word, the Guru's Sabd. Some, through fear of the True Guru, take the support of the Naam. The True Word of His Bani is sweet, the source of ambrosial nectar. Whoever drinks it in finds the Door of Salvation. [41]. Through the Word of the Guru's Sabd, hence, one must take the Naam for support. [42] The Guru's Teachings, the True Sabd, is excellent and sublime, dwelling on the True Sabd in one’s heart. The mortal tries all sort of things and weeps and wails, but without the Guru, he does not know the Naam, the Name of the Lord. In the twinkling of an eye, the Naam saves him if he realizes the Word, the Guru's Sabd. Some, through fear of the True Guru, take the support of the Naam. The True Word of His Bani is sweet, the source of ambrosial nectar. Whoever drinks it in finds the Door of Salvation. [43]

Getting Detached from Maya: With one's faith in the Name, evil-mindedness is eradicated, and the intellect is enlightened; egotism is eradicated, and all mental sickness is cured. After believing in God, worldly attachments do not hurt him, and the Yama does not keep him in the cycle of coming and going. Believing in the Name, the Name wells up, and intuitive peace and poise are obtained; tranquility and peace well up, and the Lord is enshrined in the mind.

Naam: The Gurmukh meditates on the Lord by the jewel of God’s Name. [44] The treasure of the Naam, the name of the God, is Ambrosial Nectar. [45] One who, through the love and fear of God, enshrines the Naam within his heart, acts according to the Guru's instructions, and knows the True Bani. [46] Thus attuned to the Naam, one remains detached from the material world and attached to God.[47] Those who are attuned to the Name remain intoxicated night and day; through the Name, they find peace.[48] Through the Name, everything is revealed; through the Name, understanding is obtained. [49] The nine treasures are in the Ambrosial Name of God. Within the human body is its place of rest. [50]

Faith in God and His Name: With faith in God and His Name, intuitive awareness wells up; through the Name, intelligence comes; glories of God are chanted; peace is obtained; doubt is eradicated, and the mortal never suffers again. With faith in the Name, one sings His praises; sinful intellect is washed clean. One comes to have faith in the Name through the Perfect Guru and with the blessing of God. [51] One has to listen and believe in God’s name and then have attachment towards the God. [52] Believing in God, the intellect of the mind gets the sense of getting Him, providing one the knowledge of His maya, including all the universes.

Meditating on the God’s Naam: One must meditate lovingly forever on the Formless and Fearless Lord, free of hate and vengeance, and lovingly savor the Word, the Guru’s Sabd, and implant devotional worship of the Lord deep within. All doubts are given up as Gurmukh vibrates and meditates on the Naam. [53] Color, dress, and form are all outward appearances of the God; the inward is the Sabd [54] on which one must meditate. Meditation on God is done in the company of the holy. [55] One sees God in the society of the saints, and the name of God seems sweet. [56].[57] One must focus one’s consciousness on the Name of the Lord. [58] In one’s heart, the True Sabd must dwell. The Guru's Teachings, the True Word, is excellent and sublime. One must keep the Name of the Lord enshrined in one’s heart. [59] The Lord's Name has to be enshrined within one's heart; there is nothing equal to it. Meditating in remembrance on it, one’s troubles are taken away; one receives the Blessed Vision of the Lord's Darshan. [60] Those who meditate on God’s name have done the real hard work. Their mouth is purified, and they are redeemed from the circle of coming and going. [61]

Getting attached to the God: Those who are attuned to the Sabd are dyed in the Color of the God's Name. They retain the Color of God’s Name maintaining the fear of God in their hearts. [62]

Getting United with the God: Getting attached to the unattached God through Naam helps one to get salvation. Only those who believe in God and Naam can realy understand its value.[63] Merging with the Sabd through the Name, one is immersed in the Name.[64] The lamp of the Sabd is lit, and the Name of the Lord becomes the necklace. [65] Inside and out, he knows the One Lord alone; he is in love with the Name of the Lord.[66] The true peace comes only after one merges into Him.[67]

As Naam is the ultimate sabd through which one gets salvation, Guru Nanak asks us not to forget the Naam as by practicing the Sabd only one shall be saved.[68] He can be redeemed from this situation only if he remembers the true God, the creator of all webs. There is no liberation without the True Name.[69]​

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1.ਆਪੀਨੈ ਆਪਿ ਸਾਜਿਓ ਆਪੀਨੈ ਰਚਿਉ ਨਾਉ।। (ਪੰਨਾ 463:6)
2. ਏਕੋ ਨਾਮੁ ਹੁਕਮੁ ਹੈ ਨਾਨਕ ਸਤਿਗੁਰਿ ਦੀਆ ਬੁਝਾਇ ਜੀਉ ॥(ਸਿਰੀਰਾਗੁ, ਮਃ 1, 72:2)
3.ਆਪੀਨੈ ਆਪਿ ਸਾਜਿਓ ਆਪੀਨੈ ਰਚਿਉ ਨਾਉ।। (ਪੰਨਾ 463:6)
4. ਕੀਤਾ ਪਸਾਓ ਏਕੋ ਕਵਾਓ।। (ਮ 1: ਪਉੜੀ 16, ਪੰਨਾ 2)
5. ਗੁਰਮਤੀ ਘਟਿ ਚਾਨਣਾ ਸਬiਦ ਮਿਲੈ ਹਰਿ ਨਾਉ ॥੨॥ (ਮਃ 3, ਪੰਨਾ 30:9)
6. ਬਿਨੁ ਸਬਦੈ ਸਭੁ ਜਗੁ ਬਉਰਾਨਾ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ॥ (ਸੋਰਠਿ, ਮਃ 3, 644:5)
7.ਨਾਨਕ ਨਾਮੁ ਮਿਲੈ ਵਡਿਆਈ ਪੂਰੇ ਗੁਰ ਤੇ ਪਾਵਣਿਆ॥( ਮਾਝ, ਮਃ 3, 123:10)
8. ਸਬਦੇ ਹੀ ਨਾਉ ਊਪਜੈ ਸਬਦੇ ਮੇਲਿ ਮਿਲਾਇਆ ॥ (ਸੋਰਠਿ, ਮਃ 3, 644:5)
9. ਹਉਮੈ ਵਿਚਿ ਜਗੁ ਉਪਜੈ ਪੁਰਖਾ ਨਾਮਿ ਵਿਸਰਿਐ ਦੁਖੁ ਪਾਈ ॥(ਰਾਮਕਲੀ ਮਹਲਾ 1, ਪੰਨਾ.946:2)
10. ਸੇ ਦੁਖ ਆਗੈ ਜਿ ਭੋਗ ਬਿਲਾਸੇ॥ ਨਾਨਕ ਮੁਕਤਿ ਨਹੀ ਬਿਨੁ ਨਾਵੈ ਸਾਚੇ ॥(ਮਲਾਰ, ਮਃ 1, 1275:18,19)
11. ਜਾਂਮਣੁ ਮਰਣਾ ਦੀਸੈ ਸਿਰਿ ਊਭੌ ਖੁਧਿਆ ਨਿਦ੍ਰਾ ਕਾਲੰ ॥ਨਾਨਕ ਨਾਮੁ ਮਿਲੈ ਮਨਿ ਭਾਵੈ ਸਾਚੀ ਨਦਰਿ ਰਸਾਲੰ ॥(ਮਲਾਰ, ਮਃ 1, 1275:11,12)
12. ਹਰਿ ਕਾ ਨਾਮੁ ਰਖੈ ਉਰਿ ਧਾਰਿ ॥(ਮਲਾਰ, ਮਃ 1, 1275:18)
13. ਅਖੁਟੁ ਨਾਮ ਧਨੁ ਹਰਿ ਤੋਟਿ ਨ ਹੋਈ ॥ ਐਥੈ ਸਦਾ ਸੁਖੁ ਦਰਿ ਸੋਭਾ ਹੋਈ ॥ (ਗਉੜੀ ਗੁਆਰੇਰੀ, ਮਃ 3, 161:14,15)
14. ਤੇਰੇ ਨਾਮ ਅਨੇਕਾ ਰੂਪ ਅਨੰਤਾ ਕਹਣ ਨ ਜਾਹੀ ਗੁਣ ਕੇਤੇ ।।(ਪੰਨਾ 358)
15. ਸਰਬ ਜੋਤਿ ਨਾਮੇ ਕੀ ਚੇਰਿ।।(ਪੰਨਾ 1187)
16. ਸਭੁ ਨਾਵੈ ਨੋ ਪਰਤਾਪਦਾ ॥ (ਸਿਰੀਰਾਗੁ, ਮਃ 1, 71:18)
17. ਜੇਤਾ ਕੀਤਾ ਤੇਤਾ ਨਾਉ।। ਵਿਣੁ ਨਾਵੈ ਨਾਹੀ ਕੋ ਥਾਉ।। (ਜਪੁਜੀ, ਪੰਨਾ 4)
18. ਚਹੁ ਦਿਸਿ ਹੁਕਮੁ ਵਰਤੈ ਪ੍ਰਭ ਤੇਰਾ ਚਹੁ ਦਿਸਿ ਨਾਮ ਪਤਾਲੰ ॥ ਸਭ ਮਹਿ ਸਬਦੁ ਵਰਤੈ ਪ੍ਰਭ ਸਾਚਾ ਕਰਮਿ ਮਿਲੈ ਬੈਆਲੰ ॥(ਮਲਾਰ, ਮਃ 1, 1275:10,11)
19. ਪੂਰੈ ਭਾਗਿ ਨਾਮੁ ਮਨਿ ਵਸੈ ਸਬiਦ ਮਿਲਾਵਾ ਹੋਇ ॥ (ਮਃ 3 ਪੰਨਾ 33:6)
20. ਜਪਿ ਜਪਿ ਜੀਵੈ ਨਾਨਕ ਹਰਿ ਨਾਉ ।। (ਗਉੜੀ ਸੁਖਮਨੀ, ਮਃ 5, 284:11)
ਨਾਮ ਕੇ ਧਾਰੇ ਸਗਲੇ ਜੰਤ॥ ਨਾਮ ਕੇ ਧਾਰੇ ਖੰਡ ਬ੍ਰਹਮੰਡ॥
ਨਾਮ ਕੇ ਧਾਰੇ ਸਿਮ੍ਰਿਤਿ ਬੇਦ ਪੁਰਾਨ॥ ਨਾਮ ਕੇ ਧਾਰੇ ਸੁਨਨ ਗਿਆਨ ਧਿਆਨ॥
ਨਾਮ ਕੇ ਧਾਰੇ ਆਗਾਸ ਪਾਤਾਲ ।।ਨਾਮ ਕੇ ਧਾਰੇ ਸਗਲ ਆਕਾਰ ॥
ਨਾਮ ਕੇ ਧਾਰੇ ਪੁਰੀਆ ਸਭ ਭਵਨ॥ ਨਾਮ ਕੈ ਸੰਗਿ ਉਧਰੇ ਸੁਨਿ ਸ੍ਰਵਨ॥
(ਗਉੜੀ ਸੁਖਮਨੀ, ਮਃ 5, 284:11-13)
21. ਨਾਨਕ ਸਾਚਾ ਮਨਿ ਵਸੈ ਸਾਚ ਸਬਦਿ ਹਰਿ ਨਾਮਿ ਸਮਾਵੈ ॥ (ਮਾਝ, ਮਃ 4, 141:15)
22. ਸਬਦੈ ਕਾ ਨਿਬੇੜਾ ਸੁਣਿ ਤੂ ਅਉਧੂ ਬਿਨੁ ਨਾਵੈ ਜੋਗੁ ਨ ਹੋਈ ॥
(ਰਾਮਕਲੀ ਮਹਲਾ 1, ਪੰਨਾ 946:12)
23. ਕਰਿ ਬੀਚਾਰੁ ਮਨਿ ਦੇਖਹੁ ਨਾਨਕ ਬਿਨੁ ਨਾਵੈ ਮੁਕਤਿ ਨ ਹੋਈ ॥੭੨॥
(ਰਾਮਕਲੀ ਮਹਲਾ 1, ਪੰਨਾ 946:15)
24. ਬਿਨੁ ਨਾਵੈ ਭੇਖ ਕਰਹਿ ਬਹੁਤੇਰੇ ਸਚੈ ਆਪਿ ਖੁਆਈ ॥(ਰਾਮਕਲੀ ਮਹਲਾ 1, ਪੰਨਾ 946:14)

 

[ravneet_sb]

What is "Naam" or "Name"? What is the purpose of Naam? What Naam, or name, should one recite to attain salvation? How do we get salvation through Naam? Is Naam a Sabd? If so how do we reconcile Sabd with Naam? These and such questions have been well explained in Sri Guru Granth Sahib with the help of Sabd.

The Conditioned Mind: From Naming to NAAM​

Our MIND is conditioned through LEARNING.

From the moment we begin interacting with the world, the mind learns to recognise, differentiate, classify and name. Almost every experience gradually becomes associated with a word, image, symbol, memory or previously acquired meaning.

This conditioning is essential for communication. Yet in spiritual learning, it creates an important distinction between what is realised and how that realisation is subsequently named and expressed by the mind.

A new thought, inspiration, insight or realisation may arise before it has a linguistic identity. The moment the mind attempts to communicate that experience—to oneself or to another—it begins converting the experience into FORM.

Naming is therefore not merely attaching a word to an object. It is the mind's attempt to give a communicable form to something experienced internally.

Consider a simple example.

Before a person says, “I am peaceful,” there may simply be an experience of stillness. The experience does not necessarily arise carrying the word peace. The conditioned mind recognises certain qualities of the experience, connects them with previous learning and subsequently names the experience peace.

Thus:

Experience → Recognition → Naming → Expression → Interpretation

But an essential distinction must remain:

The name is not necessarily the experience.

The word love is not love.
The word pain is not pain.
The word silence is not silence.
The word truth is not Truth.
And the word realisation is not Realisation.

Words are representations. They allow the conditioned mind to communicate something that has been experienced, conceived or understood.

Expression Is More Than Words​

Expression does not end with vocabulary.

A comma, full stop, colon, question mark, exclamation mark, pause, tone, gesture or even deliberate silence can change the emotion and connotation of an expressed thought.

Consider:

I understand.

I understand?

I understand!

The words remain the same, but their expressed meaning changes.

Human beings have therefore developed an elaborate architecture of words, grammar, punctuation, sounds and symbols through which internal experiences are converted into communicable forms.

Yet all these remain expressions.

And this distinction becomes particularly significant when we enter the domain of spiritual learning.

From NAME to NAAM​

Within the framework of IMMORTAL Learning Philosophy, an important distinction can be drawn between ordinary naming and the deeper spiritual significance of NAAM in Gurbani.

Ordinary naming belongs to the conditioned process of learning.

We see something.
We recognise it.
We associate it with previous learning.
We give it a name.
We communicate that name.

But NAAM, in the spiritual understanding being proposed here, should not be reduced merely to this linguistic act of naming.

NAAM points toward the experientially realised expression of the Absolute, Immortal Truth—the Non-Dual Reality that is not confined by the limitations through which the conditioned mind normally understands existence:

SPACE.
TIME.
FORM.

The ordinary mind understands through distinctions: here and there, before and after, me and you, subject and object, name and form.

The Absolute Truth, however, cannot ultimately be imprisoned within these divisions.

Therefore, the WORD expressing Truth and the experiential realisation of the Truth toward which that WORD points must be distinguished.

A person may hear the WORD.

A person may read the WORD.

A person may memorise the WORD.

A person may repeat the WORD.

A person may explain the WORD.

A person may even become an accomplished scholar of the WORD.

Yet these achievements do not, by themselves, establish that the Truth expressed through the WORD has been experientially realised.

This distinction is fundamental.

The WORD Is the Door; Realisation Is the Entry​

The expressed WORD can become a medium through which the learner is directed toward Truth.

But merely possessing the WORD is not the completion of the spiritual learning process.

This parallels the earlier example of the apple.

You can read APPLE.
You can write APPLE.
You can repeatedly pronounce APPLE.
You can listen to lectures about the apple.
You can memorise its nutritional composition.
You can visualise its colour, taste and form.

Yet none of these actions nourishes the body.

The transformation begins when what was previously known only through name, information and understanding enters experience.

Likewise, spiritual terminology should not be mistaken for spiritual realisation.

Knowing the expression of Truth is not necessarily the same as experiencing the Truth being expressed.

This provides a powerful way of approaching NAAM.

NAAM as Experiential Realisation​

Within this philosophical framework, NAAM is not merely NAME.

It is not simply a label assigned by the conditioned mind.

Nor should it be reduced merely to the mechanical repetition of a sound while the learner remains internally unchanged.

NAAM can instead be understood as pointing toward the living, experiential realisation of the Immortal Truth expressed through the WORD.

The WORD provides expression.

Understanding reveals direction.

Awareness reveals purpose.

Practice moves the learner beyond intellectual acquisition.

Experience internalises what was previously external.

And Realisation dissolves the distance between the learner and the Truth being sought.

Therefore:

WORD → Understanding → Awareness → Practice → Experience → Realisation

At the earlier stages, Truth may remain something that I know about.

At the experiential stage, the relationship changes.

It is no longer merely information possessed by the learner; it begins transforming the learner's way of seeing and being.

This is where the distinction between NAME and NAAM becomes profound.

NAME identifies.
NAAM realises.

NAME belongs to description.
NAAM points toward direct experience.

NAME can remain within language and FORM.
NAAM points toward the Absolute Truth that cannot ultimately be confined to SPACE, TIME or FORM.

The Spiritual Trap of Learned Vocabulary​

This also explains one of the most subtle traps in spiritual learning.

A learner may acquire the vocabulary of spirituality:

Naam, Shabad, Hukam, Ego, Oneness, Truth, Consciousness, Non-Duality, Liberation.

Because these words can be remembered, repeated and discussed, the conditioned mind may conclude:

“I know.”

But the IMMORTAL Learning Philosophy asks a different question:

Do you know the WORD, or have you experientially realised what the WORD is expressing?

The distinction is enormous.

A person may spend decades discussing water without satisfying thirst.

Similarly, a learner may spend decades discussing spiritual Truth while remaining within the intellectual structures created around Truth.

The purpose of genuine spiritual learning therefore cannot merely be the accumulation of spiritual vocabulary.

It must be transformation through experiential realisation.

From Expression to the Formless​

This leads to an apparent paradox.

Human beings require FORM to communicate about that which is beyond FORM.

We require words to speak about that which cannot be completely contained in words.

We use concepts developed within SPACE and TIME to point toward that which is understood spiritually as not being bound by SPACE and TIME.

Therefore, expression should be understood as a pointer, rather than mistaken for the entirety of that toward which it points.

The WORD is valuable.

The teaching is valuable.

The teacher is valuable.

The scripture is valuable.

But their transformative purpose is fulfilled when the learner moves from merely receiving the expression of Truth toward the experiential realisation of Truth.

This is the movement:

Information → Knowledge → Visualisation → Awareness → Purpose → Practice → Experience → Realisation → Transformation

And herein lies the deeper proposition of IMMORTAL Learning Philosophy:

The conditioned mind learns the NAME. The seeking mind investigates its meaning. The practising learner experiences its essence. When the expressed WORD becomes experientially realised as the Absolute, Immortal, Non-Dual Truth—beyond the bondage of SPACE, TIME and FORM—we approach the deeper meaning of NAAM.

Therefore, the objective of spiritual learning is not merely to speak about Truth.

It is not merely to remember Truth.

It is not even merely to understand Truth intellectually.

Its culmination is to realise what the WORD expresses—and allow that realisation to transform the learner.

The WORD may be learned.
Its meaning may be understood.
Its philosophy may be explained.
But NAAM must ultimately be REALISED.

 

[Dalvinder Singh Grewal]

Naam and Sabd​

Meaning of Sabd
In general, we take the meaning of "Sabd" as sound (awaz), word (akhar), talk (kalam), name (Ism), essence (zameer), spoken word (bachan), exposition (wazahat), clarity (sarahat), expression (izhar), speech (taqrir), etc. From a grammatical point of view, "Sabd" means a word, hymn, or rendering. From a linguistic point of view, a sound is a composition of sounds. The sound means depicting a thing or a naad (tune). The Vedas tell us that Naad brought into being fourteen bhavans, or regions of the universe. In the Quran, it is mentioned that "kalma" created fourteen tabaqs, or divisions. St. John, in his Gospel, has written that "Word" is the root cause of the creation.
In Mahan Kosh, Bhai Kahn Singh Nabha gives the meaning of "Sabd" as​

1. Tune; Sound; Sabd (Dhun(i); Awaz; Sur)
2. Word; stanza; discussion
3. Knower of the God. (Brahm Gyata)
4. Teachings of the master (Gurupdesh)
5. The God, the Creator (Brahm, Kartaar)
6. Religion (Dharm;Mazhab)
7. Message (Paigham;Suneha)
8. Stanza (The stanzas of various saints)
9. The working life (karmic jeevan)
10. Meaning or purpose of the word (Vachyaarth;sabddamaksad).​

Etymologically, 'Sabd' is made of two word sounds: 'S' and 'bd.' 'S' or 'svai' means 'self' ('hau'+'mai' also combined to be spoken as 'haumai'), and 'bd' means 'to kill,' 'finish,' or 'end.' 'Sabd' thus means 'to kill, finish, or end 'haumai.'​

Guru Nanak has explained, "Eradicating of haumai with Sabd in Sidh Gosht." He says, "In egotism, the world was formed; forgetting the Naam, it suffers and dies. One who becomes Gurmukh contemplates the essence of spiritual wisdom through the Sabd, and he burns away his egotism. " Eradicating egotism and individualism from within and erasing duality, the mortal becomes one with God. Without the Sabd, the essence does not come, and the thirst of egotism does not depart. The Guru's Sabd abides within the mind, and egotism is eliminated from within.
Haumai is the one that detaches the being from God. Haumai is the darkness that does not allow the being to see the God, the True Light, and put up effort to be one with Him. It does not allow the being to meditate on the God. Guru removes this darkness of haumai with Sabd. Sabd thus depicts the removal of haumai, the darkness; it thus becomes Guru, gu+ru, the remover of darkness. It depicts the God, the Giver of Light, the Light that is God. Sabd, thus, is personified as God, Guru, and a being. Sabd has been so described in Indian literature. In English it is 'word,' and in Latin it is 'logos.' However, in Sikhism, it has a much deeper spiritual connotation as compared to other religious scriptures. Sabd in Siri Guru Granth Sahib has the connotations of God, Hukum (Order) of the God received by Sat(i)gur, Guru Mantar, Gurbani, etc.
The Holy Granth describes 'the Sabd' implicitly. Before the creation, Sabd (as God) existed in its latent form and, as such, had no name. In this state, it was something completely established in itself and was thus known as Asabd (soundless), Anaam (nameless), Alakh (non-understandable), Agam (inconceivable), Akah (unutterable), and Akath (indescribable). When it came into manifestation, it was called "Sabd" or "naam." Sabd when hidden was anaam; when in manifestation it became Naam.​

The unwritten or sound name is of two types: Firstly we have the attributive names of the Supreme Reality, such as Hari, Govind, Ram, Haq, Rahim, etc. Secondly, the names brought to the world out of empirical studies, observation of nature, or experience of great prophets, such as the name "Om" in the Upanishads and "Ahura Mazda" in the Zend Avastha or Tao of Lao Tzu. Wahiguru, Sat(i)nam, and Onkar are immensely evocative and highly esteemed in the Sikh scriptures.
Whatever is spoken or heard, written or read, is Sabd. It reveals the real nature of things and explains the hidden reality or mystery thereof. The Sabd is the revelation by God and the true guidance for a being to perform. The Word of God is a lighted lamp in the darkness of ignorance that helps in self-realization. It is in this context that the scriptures of various religions have the clear reference to the basic common factor, the Divine Light, as the only means for the creation and maintenance of the universe and the regeneration of mankind.
The purpose of a sabd is to reach a state where thought is absent. Its scope lies in not allowing yourself to be moved by any form of allurement. Its nature is stillness, and its activating agent is wisdom.
"Subd" has been the cause of attention in various religions in various word forms. Almost all the religions have accepted Sabd as pertaining to God in one form or another. Sabd is considered as God Himself, Sabd as written word, Sabd as the Name of God (Naam), Sabd as Sound, Sabd as Guru, etc. in all the religious scriptures, "Sabd" is stated to be the root instrument of creation, development, and the regeneration of the universe.
According to the doctrine of Logos, as propounded by Philo Judaes, a Jew who lived in Alexandria in the first half of the first century B.C. and the first half of the first century A.D., the Word is the creative, actively expressed, and revelatory thought and will of God, which is at once distinguished and identified with Him. It is the immanent rational principle in the universe, and it is the active principle in all divine and esoteric knowledge. The Logos is the reality of all realities underlying the whole universe. It is the first substance from which everything has its origin.
Gurbani has used Sabd as written as well as unwritten in the form of sound. Siri Guru Granth Sahib is the written word, while recitation of God's Name is a sound word. In the sound form it is taken to mean dhun, naad, bani, etc.​

From the theological point of view, Siri Guru Granth Sahib relates Sabd to 'The God,' 'Order of God,' 'Guru,' 'Religion,' 'God's word given by Guru,' and 'Gurbani.' From the above, the implications of Word are given below:​

Everything from beginning to end exists in Sabd. The physical elements, the subtle and ethereal powers and vibrations, and the causal seeds and essences, one and all, are from Sabd and nothing but Sabd personified. We live and have our very being in Sabd and ultimately dissolve into Sabd. All the scriptures of the world tell us that Sabd is above the material and efficient cause and the all-controlling power of the universe. He is all in all Himself and revels in His creation by supporting it by Sabd. In speaking, in seeing, and in words, one must remain immersed in the Sabd.
Guru
Etymologically the word "Guru" is composed of two terms—"gu" means darkness and "ru" means light. The word "guru" thus means "from darkness to light" or "from ignorance to enlightenment." The term 'Guru' in Sikhism is not used for a teacher or a guide or an expert or even a human body but as a spiritual guide who enlightens the mind towards the God and guides one to be in union with the God.​

Meanings—
1. Sweet forms of sugar (Gud, Siahkand)
2. to put up effort, to kill, to damage, to raise (yatan karna; udam karna; maarna; nuksaan karna; ubharna; ucha karna)
3. Originated from the 'gri' root meaning to gulp and teach; the guru is the one who eats ignorance and explains the knowledge of the matter to the learner. (Guru sabd gr dhatoo ton bania hai. Is de do arth han; niglna te samjhauna. Jo agyan nun kha janda ha ate Sikh nun tatt gyan samjhaunda ha uh guru hai) -- (Mahan Kosh).
Sabd-Guru
Sabd-Guru has a special connotation in Sikhism. Sabd is considered as Guru in the Siri Guru Granth Sahib; Sabd and Guru are interconnected. The Word is Guru; the Guru is the Word; the Word contains all nectar. The Sabd is the Guru, to carry one across the terrifying world-ocean. Darkness is removed from the body by the light of lamp of Guru's Sabd. Sabd is the Guru and Peer, the serious guide with depth of knowledge; this is why the entire universe is madly seeking the Sabd.
Guru is the one who gives gyan through sabd and enlightens the true disciple, a Gurmukh removing darkness of ignorance and salvaging through Naam. When the sabd is itself considered as guru, the repertoire of gyan, the enlightening and salvaging process, starts with the sabd guru.​

Sabd Guru Gyan Naam Naad Anhad Enlightenment Salvation Gurmukh.

Guru Granth Sahib as Sabd-Guru
In the Sikh context, "Sabd Guru" refers to the sacred compositions of the Gurus and the holy saints and Sufis incorporated in the Scriptures, Siri Guru Granth Sahib. Guru Gobind Singh anointed Sabd-Guru as the ever-living guru of the Sikhs. The passing of Guruship to Sabd Guru rather than to a Guru in a living body form was not just a sudden thought by Guru Gobind Singh. All the gurus themselves advocated Sabd as a guru and emulated it so. They considered that the sabd is the real guide, the guru, and not the body, which is merely an instrument to deliver words. A scripture too is an instrument of delivering the Word and hence is equally important. The essence is that the self alone is the guru and not its bodily forms. The follower of the guru has to follow the sabd and not the body activity or form. One has to have faith in the Word and follow it up truly if one wants to get enlightened. These facts are available in Guru Granth Sahib and the other contemporary records.
All the Gurus considered sabd as the supreme path provider and the true spiritual guide. Guru Gobind Singh, the tenth Guru passed on Guruship to Siri Guru Granth Sahib, the Sabd Guru.
The Sabd Guru; Siri Guru Granth Sahib is thus the True Guru of Sikhs. All Sikhs are urged to follow the Guru's teaching as recorded in Siri Guru Granth Sahib. They must realize the spirit of Sabd through reading or through Sadh Sangat; the congregation of the holy Sikhs in the presence of Siri Guru Granth Sahib. If they follow the teaching of Sabd and understand through the congregation of holy; the Sadh Sangat, and mould their life according to Sabd Guru; they shall surely be redeemed. It is futile to hanker after the mortals who use the Sabd Guru to maintain their status and to gain power and pelf. The congregation of the holy (Sadh Sangat)is the instrument of delivery of the sabd.
Siri Guru Granth Sahib is thus the supreme religious Sikh scripture. It is now venerated as the printed Word on 1430 full scale pages and revered as Guru. These Words are the hymns of 6 Gurus, (Guru Nanak, Guru Angad, Guru Amar Das, Guru Ram Das, Guru Arjan and Guru Tegh Bahadur) and great Hindu and Muslim saints of the twelfth century to seventeenth century A.D. The hymns are in lyrical form i.e., in 31 chosen Raagas and 29 Raginis making a great variety of 70 raag-raginis but all blended in a harmonious way. The teachings of Guru Granth Sahib are natural and spontaneous. They have nothing ritualistic; whatever is taught is directly appealing and applicable without any difficulty. It is easily understood even by the commoner and practiced by all without any barrier of caste and religion.
Gurbani is a living rhythm imparted through Sanga. Bani in Guru Granth Sahib is the creative force of the infinite rhythm. It has the permutation and the combination and when recited it creates the internal rhythm of the body and the being.
The Words of Siri Guru Granth Sahib are all practical and lived through by the Gurus and saints themselves. They are soul-stirring, guiding to spiritual heights and attainment of the Ultimate. Bhai Sahib Harbhajan Singh Khalsa Yogi found, "Siri Guru Granth Sahib as the matchless Divine Treasure of synthetic embrace of the whole global community and a paradise of spiritual harmony." Pearl S Buck studied the scriptures of all great religions, but "did not find elsewhere the same power of appeal to the heart and mind as in Siri Guru Granth Sahib."
The power and projection of the sound current in the sabds of Guru Granth Sahib are in Raagas. These Raagas are a methodology of harmonious play of life force. The blessings of Siri Guru Granth Sahib nurture trees, humans, bees and birds, demons, and angels alike. It is a celestial song that sings the glory of the sole God in one harmonious melody from the beginning to the end. Once the honeybees sat on a branch to create the honey, the tape of the Gurbani was played at a distance constantly. That beehive gave three times the honey of the other hives.
Guru Granth is matchless divine treasure of synthetic embrace of the whole global community; Siri Guru Granth Sahib is a paradise of spiritual harmony. True integration, harmony, and unity can only be ushered in on a solid foundation of love. This love stands out beautifully, harmoniously, and synthetically in its pristine purity and glory in Siri Guru Granth Sahib, where the hymns-celestial of divine lovers of different religions, faiths, and creeds are enshrined in one religion of love, in the brotherhood of man, and in the sole Fatherhood of God. So Guru Granth Sahib flows and glows the salvation of humanity.
Siri Guru Granth Sahib is thus about the universe and for the universe and has the applicability for people from all walks of life globally. This universality aspect needs to be expounded and propagated further so that the message of Guru Granth Sahib reaches all the corners of the world, is understood, and is applied to make the world a better living place.
Keeping in view the above aspects, Sabd is discussed as in various religions in general and in Sikhism in particular in its various forms as God, God's Order (Hukum), and Guru. A Gurmukh's salvation process by the guru is also considered through God's Name (Naam), Divine Musical Hymn (Bani), Divine Music (Anhad Naad), Knowledge (Gyan), and Divine Light (Jyot). Siri Guru Granth Sahib is thereafter discussed as SabdGuru—as a word revealed, as a record of the origin of the universe, its history of installation, doctrines, concepts, and theories, and its universal relevance. Finally, how the Word is expounded through Sadh Sangat and Khalsa is given out.
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