BACK
Naam - The Name of Lord
Tarsem Singh
Naam is considered as the essence of Sikh religion and hence it (the religion) is called Naam Marg, the path of Naam. Sikh religion enlightens that a man is here in the world to evolve further so as to become worthy to enjoin with God.For this, it prescibes for the man to be with Naam. The worth and preciousness of Naam can be judged from the verses given below;
ਸਾਹਿਬ ਤੇਰੇ ਨਾਮ ਵਿਟਹੁ ਬਿੰਦ ਬਿੰਦ ਚੁਖ ਚੁਖ ਹੋਇ ॥੧॥
O Lord Master, Nanak is a sacrifice to Your Name, moment by moment, bit by bit.
– Guru Granth Sahib, p. 660
ਨਾਮੁ ਨਿਰੰਜਨ ਵਰਤਦਾ ਰਵਿਆ ਸਭ ਠਾਂਈ ॥ ਗੁਰ ਪੂਰੇ ਤੇ ਪਾਈਐ ਹਿਰਦੈ ਦੇਇ ਦਿਖਾਈ ॥ ਨਾਨਕ ਨਦਰੀ ਕਰਮੁ ਹੋਇ, ਗੁਰ ਮਿਲੀਐ ਭਾਈ ॥੧੩॥ (ਪੰਨਾ ੧੨੪੨)
I am a sacrifice, O Dear Merciful Lord; I am a sacrifice; I am a sacrifice to those who recite Your Name. Unto those who recite You Name, I am forever a sacrifice.
– Guru Granth Sahib, p. 722
ਸਰਬ ਧਰਮ ਮਹਿ ਸ੍ਰੇਸਟ ਧਰਮੁ ॥ ਹਰਿ ਕੋ ਨਾਮੁ ਜਪਿ ਨਿਰਮਲ ਕਰਮੁ ॥
Of all religions, the best one is to practise Naam, by which one begets the purity of conduct.
– Guru Granth Sahib, p. 266
In view of above it becomes absolutely necessary that one knows thoroughly about Naam. However, there is a problem here since even though Naam is supposed to be present in Sri Guru Granth Sahib (SGGS) as reflected in the verse of Mundaavani at the end of SGGS and even though Gurbani gives a vast coverage to Naam still it is very difficult to have clear perception about it. Yet another difficulty is that although Gurbani has defined many of the terms or words used there in but there is no definition for the word Naam in SGGS. The difficulty in comprehending Naam comes because of it is a representative of multifaceted God‘s personality with unlimited attributes. Inspite of this, there are spiritually elevated persons who got full insight about it and tried to define and signify it as given below;
Naam as the name of God
Generally the word Naam stands for the name of a person, in Sikhism also mostly it is understood to be the name of God. When a Naam is assigned to a thing or to a living being and when it is uttered, it brings into the mind the entire information known about it within the mind. However, if mind is not familiar with it then person who knows about it has to elaborate by mentioning its characteristics or attributes. This is the common instance that when a person wishes to refer one to a third person who is not present, he starts with his name first and if the other person is unable to recognize him then his characteristics are brought out for the recognition. Hence one can say that Naam represents the personality of a man or represents the total qualities of him. It is equally true in the case of God.
For elaboration of Naam, the name of Lord, Gurbani enlightens that God has two states as thus:
ਸਲੋਕੁ ॥ ਸਰਗੁਨ ਨਿਰਗੁਨ ਨਿਰੰਕਾਰ ਸੁੰਨ ਸਮਾਧੀ ਆਪਿ ॥ ਆਪਨ ਕੀਆ ਨਾਨਕਾ ਆਪੇ ਹੀ ਫਿਰਿ ਜਾਪਿ ॥੧॥ {ਪੰਨਾ ੨੯੦}
The formless one is both Nirguna and Sarguna and He remains in primordial trance (under Nirguna state). He Himself created the creation and O Nanak, He, being within it, He contemplates about it.
In the Nirguna state God was all alone and since there was none else to know about Him, He is called Nirguna - without attributes. This state of God is well elaborated in the ashatpadi 21 of composition Sukhmani in SGGS.In the Sarguna state which is the manifested state of God; He is full of attributes, actually unlimited.
Gurbani enlightens about the creation of God Himself and about the creation as thus:
ਪਉੜੀ ॥ ਆਪੀਨੈ ਆਪੁ ਸਾਜਿਓ ਆਪੀਨੈ ਰਚਿਓ ਨਾਉ ॥ ਦੁਯੀ ਕੁਦਰਤਿ ਸਾਜੀਐ ਕਰਿ ਆਸਣੁ ਡਿਠੋ ਚਾਉ ॥ ਦਾਤਾ ਕਰਤਾ ਆਪਿ ਤੂੰ ਤੁਸਿ ਦੇਵਹਿ ਕਰਹਿ ਪਸਾਉ ॥ ਤੂੰ ਜਾਣੋਈ ਸਭਸੈ ਦੇ ਲੈਸਹਿ ਜਿੰਦੁ ਕਵਾਉ ॥ ਕਰਿ ਆਸਣੁ ਡਿਠੋ ਚਾਉ ॥੧॥ {ਪੰਨਾ ੪੬੩}
PAUREE: He Himself created Himself; He Himself created His Name. He fashioned the creation distinct from Him; seated within the creation, He beholds it with delight. You Yourself are the Giver and the Creator; being appeased, You bestow Your Mercy. You are the Knower of all; after giving life and body You shall take them away again. Seated within the creation, You are beholding it with delight.
From the illustration cited above it becomes clear that Naam which represents the manifested state of God was the intermediary state of God between the states when God was all alone and when the world came into being.
From above it can be said that Naam represents the personality of God when He transformed from the state without any attribute to the state when He had attributes. The aspects concerning the two states of God without and with attributes are illustrated as thus:
ਸਹਸ ਤਵ ਨੈਨ, ਨਨ ਨੈਨ ਹਹਿ ਤੋਹਿ ਕਉ, ਸਹਸ ਮੂਰਤਿ, ਨਨਾ ਏਕ ਤੋਹੀ ॥ ਸਹਸ ਪਦ ਬਿਮਲ,ਨਨ ਏਕ ਪਦ, ਗੰਧ ਬਿਨੁ, ਸਹਸ ਤਵ ਗੰਧ, ਇਵ ਚਲਤ ਮੋਹੀ ॥੨॥
You have thousands of eyes, and yet You have no eyes. You have thousands of forms, and yet You do not have even one. You have thousands of Lotus Feet, and yet You do not have even one foot. You have no nose, but you have thousands of noses. This Play of Yours entrances me. || 2/4 ||3||13
Since God has attributes in the Sarguna state naturally, His personality is supposed to have a name. How ever, God is having a very vast attributes which may not be covered by a single name, a large numbers of names are assigned to Him as and when people came to know about the particular attribute. How ever, Gurbani states that, the primal name of God is ‘satya’, indicating that God is forever or immortal.
ਕਿਰਤਮ ਨਾਮ ਕਥੇ ਤੇਰੇ ਜਿਹਬਾ ॥ ਸਤਿ ਨਾਮੁ ਤੇਰਾ ਪਰਾ ਪੂਰਬਲਾ ॥ ਕਹੁ ਨਾਨਕ ਭਗਤ ਪਏ ਸਰਣਾਈ ਦੇਹੁ ਦਰਸੁ ਮਨਿ ਰੰਗੁ ਲਗਾ ॥੨੦॥
O Lord, our tongue utters the Names given to You but Sat Naam.is Your primal and original Name. Says Nanak, Your devotees have entered Your Sanctuary. Please bestow the Blessed Vision of Your Darshan; their minds are filled with love for You. || 20/20/21||2||11||1085 ||
Guru Nanak Dev ji while introducing God in the Moola Mantra in the beginning of SGGS has indicated this name only. But SGGS is full of names prevailing during the time of Gurus for signifying God like Gobind, Gopal, Hari Vithala, Narayan, Jagan Nath, Karim, Rahim, Khuda, Allah, Vasudev and Waheguru.The latter one is particularly prevailing among Sikhs.
Gurbani illustrates that the attribute bringing out the particular deed of God becomes a name for Him as elaborated below:
ਭਉ ਖੰਡਨੁ ਦੁਖ ਭੰਜਨੋ ਭਗਤਿ ਵਛਲ ਹਰਿ ਨਾਇਓ ॥੫॥
The Destroyer of fear (Dukh bhanjan), the Dispeller of pain (Dukh Harta), the Lover of His Saints (Bhagat Vacchal) — these are the Names of the Lord. – Guru Granth Sahib, p. 241
Guru Gobind Singh, in the composition of Jaap Sahib illustrates about God as thus:
God is without quoit, mark, colour, caste or lineage and none can state His form, complexion, outline and costume.
He is called perpetual, an illumination to be experienced, immeasurable power,
He is the king of kings and greatest Indra of all the Indras.
He is the emperor of three worlds: gods, men and demons and wood and dales proclaim Him indescribable.
All describe Him on the basis of His doings as realized by them,
But who has the wisdom to comprehend Him fully.
ਚ'ਕ੍ਰ ਚਿਹਨ ਅਰੁ ਬਰਨ ਜਾਤਿ ਅਰੁ ਪਾਤਿ ਨਹਿਨ ਜਿਹ ॥ ਰੂਪ ਰੰਗ ਅਰੁ ਰੇਖ ਭੇਖ ਕੋਊ ਕਹਿ ਨ ਸਕਤਿ ਕਿਹ ॥
ਅਚਲ ਮੂਰਤਿ ਅਨਭਉ ਪ੍ਰਕਾਸ ਅਮਿਤੋਜਿ ਕਹਿ'ਜੈ ॥ ਕੋਟਿ ਇੰਦ੍ਰ ਇੰਦ੍ਰਾਣਿ ਸਾਹੁ ਸਾਹਾਣਿ ਗਣਿ'ਜੈ ॥
ਤ੍ਰਿਭਵਣ ਮਹੀਪ ਸੁਰ ਨਰ ਅਸੁਰ ਨੇਤ ਨੇਤ ਬਨ ਤ੍ਰਿਣ ਕਹਤ ॥ ਤਵ ਸਰਬ ਨਾਮ ਕਥੈ ਕਵਨ ਕਰਮ ਨਾਮ ਬਰਨਤ ਸੁਮਤਿ ॥ ੧ ॥
Naam is synonymous with God since as God is qualified with the adjectives of Immaculate (Niranjan), Imperceptible (Agochar, Alakh), Naam is also presented with these adjectives as:
ਪਉੜੀ ॥ ਨਾਮੁ ਨਿਰੰਜਨ ਅਲਖੁ ਹੈ ਕਿਉ ਲਖਿਆ ਜਾਈ ॥ ਨਾਮੁ ਨਿਰੰਜਨ ਨਾਲਿ ਹੈ ਕਿਉ ਪਾਈਐ ਭਾਈ ॥ ਨਾਮੁ ਨਿਰੰਜਨ ਵਰਤਦਾ ਰਵਿਆ ਸਭ ਠਾਂਈ ॥ ਗੁਰ ਪੂਰੇ ਤੇ ਪਾਈਐ ਹਿਰਦੈ ਦੇਇ ਦਿਖਾਈ ॥ ਨਾਨਕ ਨਦਰੀ ਕਰਮੁ ਹੋਇ, ਗੁਰ ਮਿਲੀਐ ਭਾਈ ॥੧੩॥ (ਪੰਨਾ ੧੨੪੨)
PAUREE: The Naam, the Immaculate, is unknowable. How can it be known? The Naam, the Immaculate, is within the mortal being. How can it be obtained, O Siblings of Destiny? The Naam, the Immaculate is all-pervading and permeating everywhere. Through the Perfect Guru, it is obtained. It is revealed within the heart. O Nanak, when the Merciful Lord grants His Grace, the mortal meets with the Guru, O Siblings of Desitny. – Guru Granth Sahib, p. 1242
Naam as power:
Name is also referred to signify the energy or power which acts as God and which came into existence with the transformation of God from attribute-less state to state of attributes. Owing to this energy only the universe came into existence and it is being sustained. Gurbani enlightens about this again in the composition of Sukhmani as thus:
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 ਉਧਾਰੇ ਸੁਨਿ ਸ੍ਰਵਨ ॥ ਕਰਿ ਕਿਰਪਾ ਜਿਸੁ ਆਪਨੈ ਨਾਮਿ ਲਾਏ ॥ ਨਾਨਕ ਚਉਥੇ ਪਦ ਮਹਿ ਸੋ ਜਨੁ ਗਤਿ ਪਾਏ ॥
The Naam is the Support of all creatures. The Naam is the Support of the earth and solar systems. The Naam is the Support of the Simritees, the Vedas and the Puraanas. The Naam is the Support by which we hear of spiritual wisdom and meditation. The Naam is the Support of the Akaashic ethers and the nether regions. The Naam is the Support of all bodies. The Naam is the Support of all worlds and realms. Associating with the Naam, listening to it with the ears, one is saved. Those whom the Lord mercifully attaches to His Naam — O Nanak, in the fourth state, those humble servants attain salvation. – Guru Granth Sahib, p. 285
From above it becomes clear that Naam is the power of God sustaining the cosmos and it is pervading like God every where.
Naam- the Mantra from Guru
Naam is also referred to the word or Mantra of Guru. In Sikhism this word is “Vaheguru”, and it is bestowed to the disciple during the initiation ceremony. It consists of two words, “Vah” which is a Persian word and is uttered when one is wonder struck and word “guru” denotes an enlightener, hence this word, representing name of God or God Himself, denotes wonderful enlightener. This is to be uttered or meditated upon by a disciple. This is not a simple word, it is there presentative of the personality of God and is laced with the entire power of Guru or God to transform and emancipate a seeker.
It comes to a seeker under the grace of a Guru, as Gurbani states;
ਦੁਹਾ ਸਿਰਿਆ ਕਾ ਖਸਮੁ ਆਪਿ ਅਵਰੁ ਨ ਦੂਜਾ ਥਾਉ ॥ ਸਤਿਗੁਰ ਤੁਠੈ ਪਾਇਆ ਨਾਨਕ ਸਚਾ ਨਾਉ ॥॥
The Lord is the Master of both worlds; there is no other place of rest. When the True Guru is pleased and satisfied, O Nanak, the True Name is obtained. – Guru Granth Sahib, p. 71
It is indicated in Gurbani that the chanting of this word or meditating on this word takes a man to Naam (God) within.
Naam- a process
The process, which starts by obtaining Naam from Guru and meditating on it and which ends when one enjoins with the Naam within, is called Naam. Above is illustrated by Gurbani as thus:
ਤੂ ਦਇਆਲੁ ਕਿਰਪਾਲੁ ਪ੍ਰਭੁ ਸੋਈ ॥ ਤੁਧੁ ਬਿਨੁ ਦੂਜਾ ਅਵਰੁ ਨ ਕੋਈ ॥
ਗੁਰੁ ਪਰਸਾਦੁ ਕਰੇ ਨਾਮੁ ਦੇਵੈ ਨਾਮੇ ਨਾਮਿ ਸਮਾਵਣਿਆ ॥੨॥
You are God, Kind and Merciful. Without You, there is no other at all. When the Guru showers His Grace upon us, He blesses us with the Naam; through the Naam, we merge in the Naam. – Guru Granth Sahib, p. 130
Naam- which is to be Practised
Yet another definition for Naam is that which is to be practised .The mind of a man is engrossed with Maya and it has to be attached to God or His Naam and for this a man has to utter the name of God or Guru- Shabad. This can be considered as the practice for the mind to be with Naam. It is not an easy task but it is a great toil as Gurbani reflects in Japuji Sahib as thus:
ਜਿਨੀ ਨਾਮੁ ਧਿਆਇਆ, ਗਏ ਮਸਕਤਿ ਘਾਲਿ ॥ਨਾਨਕ, ਤੇ ਮੁਖ ਉਜਲੇ, ਕੇਤੀ ਛੁਟੀ ਨਾਲ ॥੧॥
Those who meditate on Naam undergo a very hard toil .O Nanak their faces are radiant and with their company many are liberated.
Constituents of Naam
Naam is actually constituted of sound or word and also illumination or light. From it one should not compare this with lightning because Naam, besides having these two, has also intelligence with it where as lightning is devoid of it. Also Naam represents the personality of God with countless attributes and contains every power operating in the world.
Naam manifests within the man in the form of word (celestial music) and illumination and also power which comes to one enabling him to do anything. The manifestation of Naam within a man is covered in Gurbani as thus:
ਮ: ੩ ॥ ਸਤਿਗੁਰੁ ਸੇਵਿ ਸੁਖੁ ਪਾਇਆ, ਸਚੁ ਨਾਮੁ ਗੁਣਤਾਸੁ ॥ ਗੁਰਮਤੀ ਆਪੁ ਪਛਾਣਿਆ, ਰਾਮ ਨਾਮ ਪਰਗਾਸੁ ॥ ਸਚੋ ਸਚੁ ਕਮਾਵਣਾ, ਵਡਿਆਈ ਵਡੇ ਪਾਸਿ ॥ ਜੀਉ ਪਿੰਡੁ ਸਭੁ ਤਿਸ ਕਾ ਸਿਫਤਿ ਕਰੇ ਅਰਦਾਸਿ ॥ ਸਚੈ ਸਬਦਿ ਸਾਲਾਹਣਾ, ਸੁਖੇ ਸੁਖਿ ਨਿਵਾਸੁ ॥ ਜਪੁ ਤਪੁ ਸੰਜਮੁ ਮਨੈ ਮਾਹਿ, ਬਿਨੁ ਨਾਵੈ ਧ੍ਰਿਗੁ ਜੀਵਾਸੁ ॥ ਗੁਰਮਤੀ ਨਾਉ ਪਾਈਐ, ਮਨਿਮੁਖ ਮੋਹਿ ਵਿਣਾਸੁ ॥ ਜਿਉ ਭਾਵੈ ਤਿਉ ਰਾਖੁ ਤੂੰ, ਨਾਨਕੁ ਤੇਰਾ ਦਾਸੁ ॥੨॥
THIRD MEHL: Serving the True Guru, peace is obtained; the True Name is the Treasure of Excellence. Follow the Guru’s Teachings, and recognize your own self; the Divine Light of the Lord’s Name shall shine within. 2/9-86
The One Light is all pervading; only a rare one knows this. Serving the True Guru, this manifests. In the hidden and in the obvious, He is pervading all places. He makes one’s light to merge into His Light. || 2//8 ||18||19||121|
ਸਭ ਏਕਾ ਜੋਤਿ ਜਾਣੈ ਜੇ ਕੋਈ ॥ ਸਤਿਗੁਰੁ ਸੇਵਿਐ ਪਰਗਟੁ ਹੋਈ ॥
ਗੁਪਤੁ ਪਰਗਟੁ ਵਰਤੈ ਸਭ ਥਾਈ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਵਣਿਆ ॥੨॥
Lord is the instrument of music of the praanic wind within, O my Lord of the Universe and as the Lord Himself plays the instrument, so it gets played. Lord is the treasure of the Naam within, O my Lord of the Universe, the Lord God manifests through the Word of the Guru’s Shabad. He Himself leads devotees to enter His Sanctuary, O my Lord of the Universe; the Lord preserves their honour. O servant Nanak, join the congregation under good fortune, through the Naam, one’s affairs are resolved, O my Lord of the Universe. || 4 || 4 || 30 || 68 ||
ਹਰਿ ਅੰਤਰਿ ਵਾਜਾ ਪਉਣੁ ਹੈ ਮੇਰੇ ਗੋਵਿੰਦਾ ਹਰਿ ਆਪਿ ਵਜਾਏ ਤਿਉ ਵਾਜੈ ਜੀਉ ॥ ਹਰਿ ਅੰਤਰਿ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਮੇਰੇ ਗੋਵਿੰਦਾ ਗੁਰ ਸਬਦੀ ਹਰਿ ਪ੍ਰਭੁ ਗਾਜੈ ਜੀਉ ॥ ਆਪੇ ਸਰਣਿ ਪਵਾਇਦਾ ਮੇਰੇ ਗੋਵਿੰਦਾ ਹਰਿ ਭਗਤ ਜਨਾ ਰਾਖੁ ਲਾਜੈ ਜੀਉ ॥ ਵਡਭਾਗੀ ਮਿਲੁ ਸੰਗਤੀ ਮੇਰੇ ਗੋਵਿੰਦਾ ਜਨ ਨਾਨਕ ਨਾਮ ਸਿਧਿ ਕਾਜੈ ਜੀਉ ॥੪॥੪॥੩੦॥੬੮॥ {ਪੰਨਾ ੧੭੪}
When the Immaculate Naam comes to dwell in the mind, the mind and body become Immaculate by eliminating emotional attachment to Maya. Then one sings the Glorious Praises of the Immaculate True Lord forever, and he vibrates the Immaculate Sound-current of the Naad within. || 2 /8||19-20-121 ||
Naam can be expressed through the usage of letters. Gurbani enlightens that Naam can be expressed through the usage of letters as indicated in Japuji Sahib:
ਨਿਰਮਲ ਨਾਮੁ ਵਸਿਆ ਮਨਿ ਆਏ ॥ ਮਨੁ ਤਨੁ ਨਿਰਮਲੁ ਮਾਇਆ ਮੋਹੁ ਗਵਾਏ ॥ ਨਿਰਮਲ ਗੁਣ ਗਾਵੈ ਨਿਤ ਸਾਚੇ ਕੇ, ਨਿਰਮਲ ਨਾਦੁ ਵਜਾਵਣਿਆ ॥੨॥
Through letter Naam is expressed and so also His glory. (Stanza 19)
Naam- the only means to be with God
It is to be noted that God is above space, time and causation where as a man is subjected to these three, hence for a man, Naam is the only means to bring God within one’s mind or keep God within the mind.
Within each man God or Naam is present but due to ego, the man’s mind is not associated with it, but mind always is directed toward the world and its elements. Gurbani enlightens:
ਸਲੋਕੁ ॥ ਮਾਇਆ ਡੋਲੈ ਬਹੁ ਬਿਧੀ ਮਨੁ ਲਪਟਿਓ ਤਿਹ ਸੰਗ ॥ ਮਾਗਨ ਤੇ ਜਿਹ ਤੁਮ ਰਖਹੁ ਸੁ ਨਾਨਕ ਨਾਮਹਿ ਰੰਗ ॥੧॥
SHALOK: Maya sways the mind in so many ways still it remains clung to Maya. When You, O Lord, restrain someone from asking for Maya, then, O Nanak, he comes to love the Name.
Actually mind is in love with world and its elements. However, when mind gets habituated to be associated with the Naam or word given by Guru, man’s ego is subdued or eliminated then it manifests within the man.
It is to be noted that for a human being, to be with Naam is an ordain from God. This is indicated by Gurbani as thus:
ਸਤਸੰਗਤਿ ਕੈਸੀ ਜਾਣੀਐ ॥ ਜਿਥੈ ਏਕੋ ਨਾਮੁ ਵਖਾਣੀਐ ॥
ਏਕੋ ਨਾਮੁ ਹੁਕਮੁ ਹੈ ਨਾਨਕ ਸਤਿਗੁਰਿ ਦੀਆ ਬੁਝਾਇ ਜੀਉ ॥੫॥
How the holy association is to be defined? It is that place where the Name of the One Lord is chanted. ; O Nanak, the True Guru has given me this understanding that to chant the Name of Lord is His command. || 5 /24||-1-73
Which gathering is to be considered as the true society? There, the Name of the One Lord is glorified. To be with the Name of One Lord is His Command; O Nanak, the True Guru has given this understanding.
ਜਪਿ ਮਨ ਸਤਿਨਾਮੁ ਸਦਾ ਸਤਿਨਾਮੁ ॥ ਹਲਤਿ ਪਲਤਿ ਮੁਖ ਊਜਲ ਹੋਈ ਹੈ
ਨਿਤ ਧਿਆਈਐ ਹਰਿ ਪੁਰਖੁ ਨਿਰੰਜਨਾ ॥ ਰਹਾਉ ॥
Chant, O my mind, the True Name, chant always the Sat Naam, the True Name. In this world, and in the world beyond, one’s face becomes radiant, the immaculate Lord God, the all pervading, should be meditated upon always. 670
Chant the Name of the One Lord. All other actions are fruitless.
But a man due to his ignorance and his inherent formation does not act on these commands of God and remains clung with Maya instead of Naam. But under the Grace of God, when he is evolved more, at some stage he starts appreciating and relishing Naam and starts utilizing for his further evolvement and redemption.
It is absolutely necessary for a Sikh to have insight about Naam since Naam is the means prescribed to become “Sachiar”, the prime objective of his life.The basic insight provided here about Naam may help him in appreciating it better and utilize it for his further evolvement and finally for his redemption and merging in God since life has to return to God from whom it has emanated.
¤
©Copyright Institute of Sikh Studies, 2011, All
rights reserved.
