Whenever you want to confuse people while talking to them, simply start weaving a net of words about an idea to remain successful in your mission; in this process, you must keep hitting the idea about which you want to confuse the people like a ball. If you master this technique, in an hour of your lecture, they won’t get what you don’t want them to know without letting them feel benighted. It is subtle technique through which many smart leaders or self-claimed spiritual seers have succeeded in grinding their axe. This kind of game is being played in the Gurbani related discourses by many people as well. I will not name anyone of the players, but I must share with you how the word “ਨਾਮ / Naam” used in the Gurbani is sculptured in one special meaning though Sri Guru Nanak ji , his descendent Gurus andBhagatas have expressed that it has different meanings in different contexts and they have made it clear in a very simple way. Remember, unlike the clever people, they had clear motive to help the people at large. Let us look at the word “ਨਾਮ /Naam” in detail.
Many forms of ਨਾਮ / Naam are used in the Gurbani. Let us first look at what Bhai Kahn Singh Nabha says in his “Mahankosh” about “ਨਾਮ / Naam”:
ਨਾਮ nāma – नाम
ਸੰ. नामन्. ਫ਼ਾ. [نام] ਦੇਖੋ, ਅੰ. name. ਸੰਗ੍ਯਾ- ਨਾਉਂ. ਸੰਗ੍ਯਾ. ਕਿਸੇ ਵਸਤੂ ਦਾ ਬੋਧ ਕਰਾਉਣ ਵਾਲਾ ਸ਼ਬਦ. ਜਿਸ ਕਰਕੇ ਅਰਥ ਜਾਣਿਆ ਜਾਵੇ, ਸੌ ਨਾਮ ਹੈ. ਨਾਮ ਦੇ ਮੁੱਖ ਭੇਦ ਦੋ ਹਨ- ਇੱਕ ਵਸਤੂਵਾਚਕ, ਜੈਸੇ- ਮਨੁੱਖ ਬੈਲ ਪਹਾੜ ਆਦਿ. ਦੂਜਾ ਭਾਵ ਵਾਚਕ, ਜੈਸੇ- ਸੁੰਦਰਤਾ, ਕਠੋਰਤਾ ਆਦਿ. “ਨਾਮ ਕਾਮ ਬਿਹੀਨ ਪੇਖਤ ਧਾਮ ਹੂ ਨਹਿ ਜਾਹਿ.” (ਜਾਪੁ) ੨. ਗੁਰਬਾਣੀ ਵਿੱਚ “ਨਾਮ” ਕਰਤਾਰ ਅਤੇ ਉਸ ਦਾ ਹੁਕਮ ਬੋਧਕ ਸ਼ਬਦ ਭੀ ਹੈ,¹ ਯਥਾ- “ਨਾਮ ਕੇ ਧਾਰੇ ਸਗਲੇ ਜੰਤ। ਨਾਮ ਕੇ ਧਾਰੇ ਖੰਡ ਬ੍ਰਹਮੰਡ.” (ਸੁਖਮਨੀ) ੩. ਸੰ. ਨਾਮ. ਵ੍ਯ- ਅੰਗੀਕਾਰ। ੪. ਸਮਰਣ. ਚੇਤਾ। ੫. ਪ੍ਰਸਿੱਧੀ. ਮਸ਼ਹੂਰੀ
Translation: Naam, name, noun, the word used to introduce something is Naam. “Naam” has two main kinds; one is material name like man, oxen, Mountain etc.; the second one is abstract like beauty, stone-hearted. “ਨਾਮ ਕਾਮ ਬਿਹੀਨ ਪੇਖਤ ਧਾਮ ਹੂ ਨਹਿ ਜਾਹਿ.” (ਜਾਪੁ) ੨ Meaning: The Creator has no one name; He is beyond desire; He has no one place, and He is not seen. In theGurbani, Naam is also used for Akalpurakh and His ordinance like “ਨਾਮ ਕੇ ਧਾਰੇ ਸਗਲੇ ਜੰਤ। ਨਾਮ ਕੇ ਧਾਰੇ ਖੰਡ ਬ੍ਰਹਮੰਡ.”: Akalpurakh (ਨਾਮ) has established the lives. Akalpurakh has established the earth and the solar systems; Sukhmani; 3.(on a side) side 4, remembering, 5 fame.
Obviously Bhai Kahn Singh has made it clear that ਨਾਮ / Naam means name, but it also conveys different meanings in different contexts; therefore, saying that “Naam” means only His Hukam/ordinance not “name” is a folly or a deliberated distorting effort. Let us look at another word “Naam Abhias”, which is condemned by the advocates of that group that considers that “ਨਾਮ / Naam” means only the Creator’s “Hukam/ordinance”; Bhai Sahib Kahn Singh described “Naam Abhias”, as he learned from others; obviously its concept existed before him.
ਨਾਮ ਅਭਿਆਸ – nām abhiāsa – नाम अभिआस
ਨਾਮੀ ਵਿੱਚ ਪ੍ਰੇਮ ਕਰਕੇ ਉਸ ਦੇ ਨਾਮ ਦੇ ਤਾਤਪਰਯ ਨੂੰ ਚਿੰਤਨ ਕਰਦੇ ਹੋਏ ਚਿੱਤਵ੍ਰਿੱਤਿ ਨੂੰ ਬਾਰ ਬਾਰ ਜੋੜਨ ਦਾ ਅਭ੍ਯਾਸ ਕਰਨਾ. ਇਸ ਅਭ੍ਯਾਸ ਦੀ ਪਰਿਪੱਕ ਅਵਸਥਾ ਦਾ ਨਾਮ ਗੁਰਮਤ ਵਿੱਚ- “ਲਿਵ” ਅਤੇ ਉਸ ਤੋਂ ਪ੍ਰਾਪਤ ਹੋਏ ਆਨੰਦ ਨੂੰ “ਨਾਮਰਸ” ਲਿਖਿਆ ਹੈ.
Translation in essence: To be in love with His name to practice an ability to concentrate one’s mind on His name essence; in Gurmat, the name of a perfect state of being fixed on Him is called “”ਲਿਵ/being imbued with His name” and the blissful state obtained from such a practice is called “”ਨਾਮਰਸ/ Naam-bliss”
Those who concentrate on any of His name, or abbreviated entity like ੴ are doing “NaamAbias/ ਨਾਮ ਅਭਿਆਸ”. They are right, and those who criticize them are wrong. It is a solemn practice; it doesn’t mean to repeat His name while the mind wavers constantly. One needs full concentration of the mind to utter His name and after succeeding in it, one attains a goal of becoming detached to Maya and attached to the Creator; later on no need is remained even to utter His name as the mind gets saturated in His love. To focus the mind on Him, one can use His name or abbreviated term like ੴ ; actually it becomes a kind of anchor to hold the mind. With this practice, outer attractions or internal negative inclinations like conceit, anger, greed, lust, and attachment become ineffective..
Now see, on 246, SGGS, ਨਾਮ / Naam is used for Akalpurakh and His name as well:
ਨਾਮੇ ਉਪਜੈ ਨਾਮੇ ਬਿਨਸੈ ਨਾਮੇ ਸਚਿ ਸਮਾਏ ॥
Nāme upjai nāme binsai nāme sacẖ samā-e. {SGGS–246}
In essence: From “Ekankar” we emanate; we will perish into “Ekankar”; through ਨਾਮ /His name, we get absorbed in Ekankar.
Besides it, “ਨਾਮ / Naam”, or “ਨਾਉ / naaon” or “ਨਾਵੈ /naavain” is also used in the same manner; examples on 19, SGGS:
ਤਨ ਸੂਚਾ ਸੋ ਆਖੀਐ ਜਿਸੁ ਮਹਿ ਸਾਚਾ ਨਾਉ ॥
Ŧan sūcẖā so ākẖī-ai jis mėh sācẖā nā-o. {SGGS–19}
In essence: Pure is that person (body) in whom dwells the name of the eternal Creator.
And on 27, SGGS:
ਮਨਮੁਖ ਗੁਣ ਤੈ ਬਾਹਰੇ ਬਿਨੁ ਨਾਵੈ ਮਰਦੇ ਝੂਰਿ ॥੨॥
Manmukẖ guṇ ṯai bāhre bin nāvai marḏe jẖūr. ||2|| {SGGS–27}
In essence: The mind-slaves die in frustration without His name and virtues.
To understand why stress is given on His name, we should know why “name” becomes important when it is associated with an entity. It is the name that recognizes the entity with an identity; when many names were used for the same one Creator to identify Him, then in the Gurbani, it became common to use ਨਾਮ / Naam for Akalpurakh, who needs to be kept in the mind to remain on a virtuous path. In some contexts, First Nanak uses ਨਾਉ / Naon or ਨਾਇ / Naen instead of ਨਾਮ / Naam only; obviously it becomes clear that there is no difference between / Naam or ਨਾਇ / Naen or ਨਾਉ / Naon or ਨਾਵੈ / Naven; look at the usages of these words in the following shabdas through which First Nanak clears all doubts about the word, “ਨਾਮ” on 1327-1328
ਰਾਗੁ ਪਰਭਾਤੀ ਬਿਭਾਸ ਮਹਲਾ ੧ ਚਉਪਦੇ ਘਰੁ ੧ ॥
Rāg parbẖāṯī bibẖās mėhlā 1 cẖa-upḏe gẖar 1.
Raag Parbhati, Bibhaas, the bani of First Nanak, Chaupde, House first.
ਨਾਇ ਤੇਰੈ ਤਰਣਾ ਨਾਇ ਪਤਿ ਪੂਜ ॥ ਨਾਉ ਤੇਰਾ ਗਹਣਾ ਮਤਿ ਮਕਸੂਦੁ ॥
ਨਾਇ ਤੇਰੈ ਨਾਉ ਮੰਨੇ ਸਭ ਕੋਇ ॥ ਵਿਣੁ ਨਾਵੈ ਪਤਿ ਕਬਹੁ ਨ ਹੋਇ ॥੧॥
Nā-e ṯerai ṯarṇā nā-e paṯ pūj. Nā-o ṯerā gahṇā maṯ maksūḏ.
Nā-e ṯerai nā-o manne sabẖ ko-e. Viṇ nāvai paṯ kabahu na ho-e. ||1||
In essence: Oh Akalpurakh! Through your name, one can ferry across the Maya ocean and through your name, one gets glory and adoration. Your name is my ornament and aim of life. By attaching to your name, all are considered honorable. Without your name, one cannot have honor ever, because
ਅਵਰ ਸਿਆਣਪ ਸਗਲੀ ਪਾਜੁ ॥ ਜੈ ਬਖਸੇ ਤੈ ਪੂਰਾ ਕਾਜੁ ॥੧॥ ਰਹਾਉ ॥
Avar si-āṇap saglī pāj. Jai bakẖse ṯai pūrā kāj. ||1|| Rahā-o.
other cleverness is a false show. The affairs of that person to whom Akalpurakh blesses (with His name) are accomplished completely. Pause.
ਨਾਉ ਤੇਰਾ ਤਾਣੁ ਨਾਉ ਦੀਬਾਣੁ ॥ ਨਾਉ ਤੇਰਾ ਲਸਕਰੁ ਨਾਉ ਸੁਲਤਾਨੁ ॥
ਨਾਇ ਤੇਰੈ ਮਾਣੁ ਮਹਤ ਪਰਵਾਣੁ ॥ ਤੇਰੀ ਨਦਰੀ ਕਰਮਿ ਪਵੈ ਨੀਸਾਣੁ ॥੨॥
Nā-o ṯerāṯāṇ nā-o ḏībāṇ. Nā-o ṯerā laskar nā-o sulṯān.
Nā-e ṯerai māṇ mahaṯ parvāṇ. Ŧerī naḏrī karam pavai nīsāṇ. ||2||
Your name is the real power and your name is the support (of the beings). It is your name that is my army, and to have your name is like having kingdom. Through your name, respect is attained and through your name, the mortal becomes distinguished. With your grace, your acceptance is obtained.
ਨਾਇ ਤੇਰੈ ਸਹਜੁ ਨਾਇ ਸਾਲਾਹ ॥ ਨਾਉ ਤੇਰਾ ਅੰਮ੍ਰਿਤੁ ਬਿਖੁ ਉਠਿ ਜਾਇ ॥
ਨਾਇ ਤੇਰੈ ਸਭਿ ਸੁਖ ਵਸਹਿ ਮਨਿ ਆਇ ॥ ਬਿਨੁ ਨਾਵੈ ਬਾਧੀ ਜਮ ਪੁਰਿ ਜਾਇ ॥੩॥
Nā-e ṯerai sahj nā-e sālāh. Nā-o ṯerā amriṯ bikẖ uṯẖ jā-e.
Nā-e ṯerai sabẖ sukẖ vasėh man ā-e. Bin nāvai bāḏẖī jam pur jā-e. ||3||
Through your name, equipoise is attained and your praise is obtained (you are praised with your name also). Your name nectar eradicates the poison of Maya. Through your name, all peace and comforts are attained. Without your name, the soul remains bound by the death.
ਨਾਰੀ ਬੇਰੀ ਘਰ ਦਰ ਦੇਸ ॥ ਮਨ ਕੀਆ ਖੁਸੀਆ ਕੀਚਹਿ ਵੇਸ ॥
ਜਾਂ ਸਦੇ ਤਾਂ ਢਿਲ ਨ ਪਾਇ ॥ ਨਾਨਕ ਕੂੜੁ ਕੂੜੋ ਹੋਇ ਜਾਇ ॥੪॥੧॥
Nārī berī gẖar ḏar ḏes. Man kī-ā kẖusī-ā kīcẖėh ves.
Jāʼn saḏe ṯāʼn dẖil na pā-e. Nānak kūṛ kūṛo ho-e jā-e. ||4||1||
One’s wife, house, and dominion are all one’s bonds; just to please one’s mind, one indulges in pleasures and fun. Oh Nanak! When Akalpurakh calls, no delay can occur, and all this false things prove to be false.
We have seen that in the above shabda, the Guru uses only two forms of name, “ਨਾਉ and ਨਾਵੈ”, but in the following shabda, he uses “ਨਾਮੁ” as His name; in it, it is described how His name actually enlightens the seeker;
ਪ੍ਰਭਾਤੀ ਮਹਲਾ ੧ ॥
ਤੇਰਾ ਨਾਮੁ ਰਤਨੁ ਕਰਮੁ ਚਾਨਣੁ ਸੁਰਤਿ ਤਿਥੈ ਲੋਇ ॥
ਅੰਧੇਰੁ ਅੰਧੀ ਵਾਪਰੈ ਸਗਲ ਲੀਜੈ ਖੋਇ ॥੧॥
Parbẖāṯī mėhlā 1.
Ŧerā nām raṯan karam cẖānaṇ suraṯṯithai lo-e.
Anḏẖer anḏẖī vāprai sagal lījai kẖo-e. ||1||
Raag Parbhati, the bani of First Nanak.
In essence: Oh Ekankar! A person who has your name jewel and your illuminating grace is enlightened. With the darkness of the ignorance, the world is losing the capital of virtues.
ਇਹੁ ਸੰਸਾਰੁ ਸਗਲ ਬਿਕਾਰੁ ॥
ਤੇਰਾ ਨਾਮੁ ਦਾਰੂ ਅਵਰੁ ਨਾਸਤਿ ਕਰਣਹਾਰੁ ਅਪਾਰੁ ॥੧॥ ਰਹਾਉ ॥
Ih sansār sagal bikār.
Ŧerā nām ḏārū avar nāsaṯ karanhār apār. ||1|| Rahā-o.
Thus, the entire world is into vices. Oh infinite Creator! It is only your name that can cure its disease; there is nothing else that can do this. Pause.
On 1328, SGGS:
ਦੂਖਾ ਤੇ ਸੁਖ ਊਪਜਹਿ ਸੂਖੀ ਹੋਵਹਿ ਦੂਖ ॥
ਜਿਤੁ ਮੁਖਿ ਤੂ ਸਾਲਾਹੀਅਹਿ ਤਿਤੁ ਮੁਖਿ ਕੈਸੀ ਭੂਖ ॥੩॥
Ḏūkẖāṯe sukẖūpjahi sūkẖī hovėh ḏūkẖ.
Jiṯ mukẖṯū salāhī-ah ṯiṯ mukẖ kaisī bẖūkẖ. ||3||
Through pains, comforts come, and through comforts, pains also come. Oh Akalpurakh! A person who praises you doesn’t desire anything.
How we can praise Him? Don’t we need a name to praise Him? To praise Him we definitely need a name or a pronoun that replaces a noun, period.
ਨਾਨਕ ਮੂਰਖੁ ਏਕੁ ਤੂ ਅਵਰੁ ਭਲਾ ਸੈਸਾਰੁ ॥
ਜਿਤੁ ਤਨਿ ਨਾਮੁ ਨ ਊਪਜੈ ਸੇ ਤਨ ਹੋਹਿ ਖੁਆਰ ॥੪॥੨॥
Nānak mūrakẖ ek ṯū avar bẖalā saisār.
Jiṯṯan nām na ūpjai se ṯan hohi kẖu-ār. ||4||2||
Oh Nanak! Without having His name, only you are unwise; therefore, deem the rest of the world as good (Humility and its need is expressed), because a person who has no love for His name becomes miserable.
The Guru promotes concentrating on the Creator and advises to get connected to Him with any of His name, because focus is on Him not on a word. In the following verses, the Guru warns those who don’t remember Him with His name:
ਅਗਨਿ ਬਿੰਬ ਪਵਣੈ ਕੀ ਬਾਣੀ ਤੀਨਿ ਨਾਮ ਕੇ ਦਾਸਾ ॥
ਤੇ ਤਸਕਰ ਜੋ ਨਾਮੁ ਨ ਲੇਵਹਿ ਵਾਸਹਿ ਕੋਟ ਪੰਚਾਸਾ ॥੨॥
Agan bimb pavṇai kī baṇīṯīn nām ke ḏāsā.
Ŧe ṯaskar jo nām na levėh vāsėh kot pancẖāsā. ||2||
The world is made of fire, water, and air and these three are under the control of Akalpurakh(Naam). Those persons who do not praise Akalpurakh’s name (ਨਾਮੁ ਨ ਲੇਵਹਿ) are His thieves and they are living in dangerous environments (the five negative passions create danger for them: living in lion’s hidings).
In the following shabda on 1342, SGGS, Naam is used again for His name and there is no way that we can take its meaning has His Hukam/ordinance:
ਦੁਬਿਧਾ ਬਉਰੀ ਮਨੁ ਬਉਰਾਇਆ ॥ ਝੂਠੈ ਲਾਲਚਿ ਜਨਮੁ ਗਵਾਇਆ ॥
ਲਪਟਿ ਰਹੀ ਫੁਨਿ ਬੰਧੁ ਨ ਪਾਇਆ ॥ ਸਤਿਗੁਰਿ ਰਾਖੇ ਨਾਮੁ ਦ੍ਰਿੜਾਇਆ ॥੧॥
Ḏubiḏẖā ba-urī man ba-urā-i-ā. Jẖūṯẖai lālacẖ janam gavā-i-ā.
Lapat rahī fun banḏẖ na pā-i-ā. Saṯgur rākẖe nām driṛ-ā-i-ā. ||1||
In essence: Because of one’s duality, one’s intellect turns crazy and mind becomes crazy as well. This way, in false greed, the life is wasted. The duality of the mind remains dominating it, and it goes beyond control. The Satiguru saves the followers from it by implanting Ekankar’s (ਨਾਮੁ) name in them.
ਮਾਇਆ ਸੰਚਿ ਰਾਜੇ ਅਹੰਕਾਰੀ ॥ ਮਾਇਆ ਸਾਥਿ ਨ ਚਲੈ ਪਿਆਰੀ ॥
ਮਾਇਆ ਮਮਤਾ ਹੈ ਬਹੁ ਰੰਗੀ ॥ ਬਿਨੁ ਨਾਵੈ ਕੋ ਸਾਥਿ ਨ ਸੰਗੀ ॥੨॥
Mā-i-ā sancẖ rāje ahaʼnkārī. Mā-i-ā sāth na cẖalai pi-ārī.
Mā-i-ā mamṯā hai baho rangī. Bin nāvai ko sāth na sangī. ||2||
By gathering Maya, the kings become proud, but their dear Maya doesn’t go with them. The attachment of Maya is of many colors (kinds). Without Akalpurakh’s name (ਨਾਵ), there is no companion.
In the verse number two, the Guru uses ਨਾਵੈ for ਨਾਮ ; obviously it is for His name.
And:
ਰਾਗਿ ਨਾਦਿ ਮਨੁ ਦੂਜੈ ਭਾਇ ॥ ਅੰਤਰਿ ਕਪਟੁ ਮਹਾ ਦੁਖੁ ਪਾਇ ॥
ਸਤਿਗੁਰੁ ਭੇਟੈ ਸੋਝੀ ਪਾਇ ॥ ਸਚੈ ਨਾਮਿ ਰਹੈ ਲਿਵ ਲਾਇ ॥੪॥
Rāg nāḏ man ḏūjai bẖā-e. Anṯar kapat mahāḏukẖ pā-e.
Saṯgur bẖetai sojẖī pā-e. Sacẖai nām rahai liv lā-e. ||4||
In the worldly musical melodies, the mind gets attached to duality, and because of internal deception, it endures a lot of pain. If one meets the Satiguru, only then one obtainsAkalpurakh’s understanding and gets meditated on His name (ਸਚੈ ਨਾਮਿ).
How will you concentrate on His ordinance; many natural laws are known as His ordinance, on which we should focus? Basically the Guru wants us to remain focused on Him through His name, because:
ਇਸੁ ਜਗ ਮਹਿ ਸਬਦੁ ਕਰਣੀ ਹੈ ਸਾਰੁ ॥ ਬਿਨੁ ਸਬਦੈ ਹੋਰੁ ਮੋਹੁ ਗੁਬਾਰੁ ॥
ਸਬਦੇ ਨਾਮੁ ਰਖੈ ਉਰਿ ਧਾਰਿ ॥ ਸਬਦੇ ਗਤਿ ਮਤਿ ਮੋਖ ਦੁਆਰੁ ॥੭॥
Is jag mėh sabaḏ karṇī hai sār. Bin sabḏai hor moh gubār.
Sabḏe nām rakẖai ur ḏẖār. Sabḏe gaṯ maṯ mokẖḏu-ār. ||7||
In this world, praising Ekankar through the Guru’s shabda is a sublime act. Without the shabdaall attachment and love are darkness. As a person through the Guru’s shabda implantsEkankar’s name in his/her heart obtains a sublime status and salvation.
ਅਵਰੁ ਨਾਹੀ ਕਰਿ ਦੇਖਣਹਾਰੋ ॥ ਸਾਚਾ ਆਪਿ ਅਨੂਪੁ ਅਪਾਰੋ ॥
ਰਾਮ ਨਾਮ ਊਤਮ ਗਤਿ ਹੋਈ ॥ ਨਾਨਕ ਖੋਜਿ ਲਹੈ ਜਨੁ ਕੋਈ ॥੮॥੧॥
ਰਾਮ ਨਾਮ ਊਤਮ ਗਤਿ ਹੋਈ ॥ ਨਾਨਕ ਖੋਜਿ ਲਹੈ ਜਨੁ ਕੋਈ ॥੮॥੧॥
Rām nām ūṯam gaṯ ho-ī. Nānak kẖoj lahai jan ko-ī. ||8||1||
Avar nāhī kar ḏekẖaṇhāro. Sācẖāāp anūp apāro.
Akalpurakh, who has created the world, takes care of it and there is none other, who can do that. He is uniquely beauteous and infinite. Through All Pervading Akalpurakh’s name (ਰਾਮ ਨਾਮ), one obtains a sublime status. Oh Nanak! A rare person obtains Akalpurakh by becoming His devotee.
There are many posts seen on social media in which it is stated that ਨਾਮ /Naam doesn’t mean name instead it is used in the Gurbani as “Hukam”, but we have seen that besides its usage for His ordinance, it is also used for the creator’s name and For Him as well. Please look at the following example to see if ਨਾਮ /Naam is used for “His Hukam/ordinance”?
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ਸ੍ਰੀ ਰਾਮ ਨਾਮਾ ਉਚਰੁ ਮਨਾ ॥ ਆਗੈ ਜਮ ਦਲੁ ਬਿਖਮੁ ਘਨਾ ॥੧॥ ਰਹਾਉ ॥
Sarī rām nāmā ucẖar manā. Āgai jam ḏal bikẖam gẖanā. ||1||Rahā-o.
In essence: Oh my mind! Utter the name of Akalpurakh! There is a heavy army of death to be faced with. Pause.
How we can utter/ ਉਚਰੁ His ordinance?
Very clearly, the Guru advises his followers to utter ਸਤਿਨਾਮੁ repeatedly, for an example see on 670, SGGS:
ਜਪਿ ਮਨ ਸਤਿਨਾਮੁ ਸਦਾ ਸਤਿਨਾਮੁ ॥
Jap man saṯ nām saḏā saṯ nām. {SGGS–670}
In essence: Oh mind! Utter Satnaam always repeatedly.
See on 722, SGGS; how the Guru applauds those who remember Him by His name:
ਹੰਉ ਕੁਰਬਾਨੈ ਜਾਉ ਮਿਹਰਵਾਨਾ ਹੰਉ ਕੁਰਬਾਨੈ ਜਾਉ ॥
ਹੰਉ ਕੁਰਬਾਨੈ ਜਾਉ ਤਿਨਾ ਕੈ ਲੈਨਿ ਜੋ ਤੇਰਾ ਨਾਉ ॥
ਲੈਨਿ ਜੋ ਤੇਰਾ ਨਾਉ ਤਿਨਾ ਕੈ ਹੰਉ ਸਦ ਕੁਰਬਾਨੈ ਜਾਉ ॥੧॥ ਰਹਾਉ ॥
Haʼn-u kurbānai jā-o miharvānā haʼn-u kurbānai jā-o.
Haʼn-u kurbānai jā-o ṯinā kai lain jo ṯerā nā-o.
Lain jo ṯerā nā-o ṯinā kai haʼn-u saḏ kurbānai jā-o. ||1|| Rahā-o.
In essence: Oh Merciful Akalpurakh! I sacrifice to you repeatedly. I sacrifice also to those, who utter your name (ਲੈਨਿ ਜੋ ਤੇਰਾ ਨਾਉ; yes, I sacrifice to those, who utter your name. Pause.
Obviously, out there, some people have started a new trend to give brand new meanings to some of the words used in the Gurbani to mold its meaning to their convenient or to get attention. They have no support from the Gurbani for their claims; if a person presents to them so many verses that go against their new “ made up-search”, they turn personal and use very low class language to trash him or her; that proves that they are far away from the concept of “Naam Marg” expressed in the Gurbani that advocates concentrating on the name of the Creator by being in love with Him; while being in love with Him, we stop holding grudges or getting angry in disagreement.
Their mind games are shallow; their new created contexts are not found in the entire bani of Sri Guru Granth Sahib. They have found a platform of beating their drums. Some of them are coming from comrade-clubs and some are hit hard by pseudo-science. The real Sikhs should practice “ਨਾਮ ਅਭਿਆਸ / Naam Abhias” by singing the Creator’s praises through the shabdas without caring what others are saying. Remember it is you only who is responsible before the Guru. Many so-called progressive preachers are just confusing you, as in the past, some Sikh preachers, being nostalgic to the Vedas, did their best to go back to the Vedas when the Guru has mitigated their importance for a Sikh. The new progressiveness approach is not based on spiritual path that the Guru promotes; obviously, it sounds new coined philosophy. If you don’t believe me, try to debate with them; they will be the first to get personal with you and trash you. Just remember one thing, preaching the Gurbani takes one to nowhere unless one practices its essence. The Gurbani is not about games but a path leading to attain liberation from Maya while being alive. Once we stop making a group and shielding it, or becoming biased with opponents and trashing others, we will feel strongly that we are very closer to realize His “Naam”.
Wishes
Gurdeep Singh
