ਐਸਾ ਨਾਮੁ ਨਿਰੰਜਨੁ ਹੋਇ – Awakening to Naam

S. Chetandeep Singh

[Eighth Annual Conference On Sri Guru Granth Sahib (2019)]

Abstract:

Naam is by far the predominant and primary message of Guru Granth Sahib. However, as practitioners of Gurbani, we have distorted our understanding of Naam to fit the mould of an organized religion and limited it’s practice to fit a transactional lifestyle. We will look at what Naam is, what Naam is NOT and how can we awaken to Naam through the lens of Guru Granth Sahib.

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About the author:

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Video of Presentation

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Body of Paper

ਐਸਾ ਨਾਮੁ ਨਿਰੰਜਨੁ ਹੋਇ ॥ – Awakening to Naam

My Story

I grew up in the city of Jalandhar in Punjab. I went to a Sikh school – where the morning assembly was singing of a shabad and zero period was recitation of Japji – for all kids in the school. I took part in Divinity exams and usually stood first in Punjab. Divinity was my thing.

My parents gave Sikhi to me in virasat. Both my parents are Gursikh. We were brought up with all the Sikh values that we are now trying to pass on to our kids. I took khande ki pahul at age 22 and headed out into the corporate world. For next almost 10 years, at the peak of my youth – I did nitnem baaniya and naam simran every morning – and evening – looking for something. – Divinity was my thing – remember. I was living it. Without questioning anything. In fact I remember having Sikh Rehat Maryada with me and check marking every line on it – yes I follow this line – yes I conform to this sikhi standard. In my eyes, I was a puran gursikh.

But so far, my engagement with Gurbani was mostly at an outer level. I would do Nitnem while traveling to work or bathing in the morning. If i missed Nitnem, i would feel guilty. I had check marked all the boxes but practical application was missing. I realized that I was doing these things just to satisfy a code of conduct.

When I got married, my wife prodded me, nudged me, and helped me look past the outer sikhi standards. She questioned my biases and understanding of Gurbani. She helped me move from outer sikhi to a sikhi that was very personal – where Gurbani was not written for the world outside but for me – to be applied in my own life – in the first person. That’s when I started engaging with Gurbani on a very personal level. I fell in love with Gurbani and started to engage with Gurbani – whenever I could – wherever I could – on my laptop, mobile phone – trying to read and understand across the breadth of Guru Granth Sahib Ji. I stopped treating Guru Granth Sahib as a Guru to be worshipped and instead adopted Guru as my guide – full of messages – and teachings that I needed to apply in my life – in the here and now – rather than in some mystical afterlife. And since then the quest has been to live Gurbani rather than marking all the checkboxes.

So I would say my engagement with Naam – starting with a life full of repetition and mindless reading to now – when I want to live Naam – has changed. And so has my understanding. Everyone engages with and understands Gurbani in a different manner.

This paper is my perspective, born out of my journey so far – and I request the reader to take it with an open mind.

Naam

There is an old fable of 6 blind men and the elephant. Each of the blind man trying to touch a different part of the elephant and explaining their own truth. One says the elephant is a pillar, one says the elephant is like a brush, the other says it is sharp. No one is able to describe the elephant in its totality and even if they could – an elephant is much more than the sum of its parts.

Trying to describe or define Naam is very similar to those blind men describing an elephant. We can try to define Naam, say that Naam is a label or identification of Akal Purakh. We can try to categorize Naam in Kirtam Naam vs Karam Naam. However, Naam is indescribable and cannot be defined.

There is another way Gurbani tells us to look at Naam and that is to experience Naam. To Awaken to Naam. Naam is an experience. From that perspective, Naam is like honey. Again, I can try to explain to you what honey tastes like, how does it look and so on. But unless we taste it ourselves, we haven’t known honey at all. And Gurbani is very clear on this –

Jinee Chaakhiaa Thinee Saadh Paaeiaa Bin Chaakhae Bharam Bhulaae ||

Anmrith Saachaa Naam Hai Kehanaa Kashhoo N Jaae || [SGGS, Mehla 3, Pg.33]

That said, Gurbani does gives us few hints, indicators and markers on what is Naam. In Baani Japji, Nanak says:

Jaethaa Keethaa Thaethaa Naao ||

Vin Naavai Naahee Ko Thhaao || [SGGS, Jap, Pg. 4]

ਨਾਮੁ is all around us. You, me, this room, this air, this construct that we see around us – all is Naam. We are eating, breathing, and living ਨਾਮੁ. There is no existence without Naam – ਵਿਣੁ ਨਾਵੈ ਨਾਹੀ ਕੋ ਥਾਉ ॥

We are like that fish and Naam is like the water that fish is swimming in. Fish has no idea that there is something called water. Naam is an experience.

So, if Gurbani tells me that Naam is all around me – then I often ask myself the following question – Why am I not experiencing Naam? Why my own life is full of misery and suffering and mental agony. Why in spite of being such a Gursikh person – who does Nitnem and Naam simran and everything else that our religion prescribes – am I not happy? Where is KHERA in my own life? Where is Vigaas?

What is missing?

Is it possible that Naam is all around me but I am not able to see it because my eyes are closed? My eyes are closed – is it possible that I am sleeping.

Gourree Guaaraeree Mehalaa 5 ||

Nainahu Needh Par Dhrisatt Vikaar ||

Sravan Soeae Sun Nindh Veechaar ||

Rasanaa Soee Lobh Meethai Saadh ||

Man Soeiaa Maaeiaa Bisamaadh ||1||

Eis Grih Mehi Koee Jaagath Rehai ||

Saabath Vasath Ouhu Apanee Lehai ||1|| Rehaao ||

Sagal Sehaelee Apanai Ras Maathee ||

Grih Apunae Kee Khabar N Jaathee ||

Musanehaar Panch Battavaarae ||

Soonae Nagar Parae Thagehaarae ||2|| [SGGS, Mehla 5, Pg. 182]

So what does it mean to be “I am sleeping”?

Gurbani explains further. Not only our ਮਨੁ is sleeping – each of our body senses – eyes, ears, tongue are sleeping too. They are sleeping under the influence of Maaya.

It still doesn’t make sense to say, my eyes, and ears are sleeping. What am I talking about?

Fortunately, Gurbani gives us a baseline – how does an awakened being look like – take an example of seeing – when we see the world around us – what do we see – do we see people who are separate from us, people who can benefit me, people with money – do I see me vs them or do I see only ONE in everybody.

When I hear – what do I like to hear – do I like to hear the failings and deficiencies of other people or I see and hear the ONE in everyone around me.

Guru Amar daas says in the baani Anand:

Eae Naethrahu Maeriho Har Thum Mehi Joth Dhharee Har Bin Avar N Dhaekhahu Koee ||

And

Eae Sravanahu Maeriho Saachai Sunanai No Pathaaeae ||

Saachai Sunanai No Pathaaeae Sareer Laaeae Sunahu Sath Baanee ||

What we do not realize is that if we engage in negative behavior – we are slipping deeper and deeper into bondage. Nanak says:

Naanak Aougun Jaetharrae Thaethae Galee Janjeer ||

This is what Guru Nanak means when he tells us that – we are sleeping. Oblivious to the reality of ONE around us. The reality of Naam around us.

So, the question then becomes – how to awaken to this reality? And that is Gurbani’s most fundamental question:

Kiv Sachiaaraa Hoeeai Kiv Koorrai Thuttai Paal ||

What does not work!

Before we look at how to awaken, we must understand how NOT to awaken. Rather what does not work? Gurbani tells us in quite a bit of detail on what methods were tried, what works and what does not. Let’s look at two shabads from Guru Granth Sahib.

Kaaneiaa Saadhhai Ouradhh Thap Karai Vichahu Houmai N Jaae ||

Adhhiaatham Karam Jae Karae Naam N Kab Hee Paae || [SGGS Mehla 3, Pg. 33]

And

Paath Parriou Ar Baedh Beechaariou Nival Bhuangam Saadhhae ||

Panch Janaa Sio Sang N Shhuttakiou Adhhik Ahanbudhh Baadhhae ||1||

Piaarae Ein Bidhh Milan N Jaaee Mai Keeeae Karam Anaekaa ||

Haar Pariou Suaamee Kai Dhuaarai Dheejai Budhh Bibaekaa || Rehaao ||

Mon Bhaeiou Karapaathee Rehiou Nagan Firiou Ban Maahee ||

Thatt Theerathh Sabh Dhharathee Bhramiou Dhubidhhaa Shhuttakai Naahee ||2||

Man Kaamanaa Theerathh Jaae Basiou Sir Karavath Dhharaaeae ||

Man Kee Mail N Outharai Eih Bidhh Jae Lakh Jathan Karaaeae ||3||

[SGGS, Raag Sorath, Pg. 642]

If we look at both of these shabads in totality, they go on further and list all the spiritual actions that we undertake in order to quote unquote get Naam

This is exactly many of us engage in all our lives – meditation, repetition of paths, singing. Going to gurdwaras and the whole 9 yards. Just doing these things for the sake of doing do not work.

Ritualistic and spiritual actions

The first category is – all the outer rituals that people did in the past and we still do – Bathing at holy places, Not eating, doing x number of Paaths in y number of days. Breathing exercises and so on. This is one category that we easily understand as Karam Kaand but still treat our Gurdwaras and especially historical Gurdwaras as Teraath.

Then the second category is all the spiritual actions we do – like repeating a word early in the morning that we call Naam Simran, doing Path – Nitnem, singing hymns – that we call Kirtan, some concentration techniques, reading books and gaining wisdom,  that give us a temporary sense of being one with the world around us. These are all the actions that I call Pseudo Karam Kaand. These are mostly actions undertaken to work on our inner self.

Karam kaand and pseudo karam kaand – and all these things that we do – are done in the domain of HUAMAI. In the domain of an “I” existing and doing these things.

I want to pause here for a moment, and take you back to my own story. I have done every single karam kaand and actions I have here categorized into – pseudo karam kaand – amrit vela simran, nitnem, kirtan, katha, sangat – everything. While doing all these, I was under the impression I am doing Naam simran. That by doing all these activities I am getting into and engaging with Naam.

Now, not for a minute am I suggesting that we should not engage in these activities. These are exactly our starting points. Our entry points. We should for sure do repetition, meditation, kirtan and engage with Gurbani at every level possible. Gurbani is so inspirational and divine. It instantly teleports us into a different realm altogether.

The only point I am trying to make is that Guru Sahib did not call all these activities as Naam. Naam simran or Naam japan or Naam really and truly begins when the dream is over – when the bharam is over. That is when the journey of Naam truly begins. Using Naam for all the karma kana and pseudo karma and activities is a huge misnomer.

So what Gurbani really calls Naam Japna – or Nirmal Karam – is beyond all the outer or inner ritualistic or spiritual endeavors. That Naam or Naam Japna is when we are fully awake – that is when Naam Japna begins. So all these spiritual actions of karam kaand and pseudo karam kaand – are like ਬਿਨੁ ਬੂਝੇ ਕਰਮ ਕਮਾਵਣੇ – we haven’t understood or seen the reality – and we are doing something in the domain of HUAMAI.

Process of awakening

As far as my understanding goes, the process of awakening should have all of the following characteristics:

1. It should be the same for all human beings irrespective of their race and religion, ethnicity, caste or gender. It cannot be different for Sikhs and different for people from other religions.

1. The process should be Valid for as long as human beings have been there. This process of awakening was not invented by Guru Nanak alone. It has existed as long as human beings have been there. After all, the process of awakening is embedded into us – ਕਿਵ ਸਚਿਆਰਾ ਹੋਈਐ ਕਿਵ ਕੂੜੈ ਤੁਟੈ ਪਾਲਿ ॥ ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ ॥੧॥ it’s written into us – as a species.

1. And since it is written into us – the process should be accessible to all – here and now. It is not like we will be awakened after death or after some time by doing some actions. It is something that all of us, right now can access – here and now. After all, it is just waking up from sleep.

How to awaken to Naam

Given these conditions, let’s ask Guru Granth Sahib Ji – How to awaken to Naam

Gurbani tells us – at all these and many other places –

Naam Amolak Rathan Hai Poorae Sathigur Paas ||

Sathigur Saevai Lagiaa Kadt Rathan Dhaevai Paragaas || [SGGS, Mehla 4, Pg.40]

Jinee Sathigur Saeviaa Thinee Paaeiaa Naam Nidhhaan || [SGGS, Mehla 3, Pg.26]

Kis Ho Saevee Kiaa Jap Karee Sathagur Pooshho Jaae ||

Sathagur Kaa Bhaanaa Mann Lee Vichahu Aap Gavaae ||

Eaehaa Saevaa Chaakaree Naam Vasai Man Aae || [SGGS, Mehla 3, Pg.35]

That the selfless service of the Satgur will awaken us to Naam.

From all these shabads, it becomes crystal clear that Satgur absolutely holds the key to Naam. There is no other way of awakening to Naam without serving the Satgur.

So, it seems like selfless service of Satgur is a universal and only way of awakening.

What is Satgur and what is Satgur ki Seva?

First let’s look at Satgur – Gurbani tells us

Sathigur Maeraa Sadhaa Sadhaa Naa Aavai N Jaae ||

Ouhu Abinaasee Purakh Hai Sabh Mehi Rehiaa Samaae ||13|| [SGGS, Mehla 4, Pg.759]

That the Satgur is that entity that has always been there. And is present inside of each one of us – all human beings. Only sikhs do not have the claim on the Satgur. Satgur is engrained in each one of us. Satgur is A Binasi – never to be destroyed.

So, what helps me understand Satgur is that we can view Satgur as that frequency or channel inside us – that if we tune into that frequency/wavelength or channel – that we start listening to Satgur. We could see it as underlying universal awareness that is the source of gyaan – wisdom and realization.

Seva

Gurbani is asking each one of us to do this seva – one that of:

Aap Gavaae Saevaa Karae Thaa Kishh Paaeae Maan || [SGGS, Aasa Di Vaar, Pg 474]

Now, what does that mean? Let’s unpack this.

ਆਪੁ ਗਵਾਇ means to lose notion of one’s own separate identity.

Consider an example of a rainbow – we all see rainbow – but what is rainbow – is it the clouds, is it the moisture, is it the colors, and is it the shape of a rainbow. A rainbow arises when a certain set of conditions occur at the same time. There is right sunlight, moisture and all in the sky. Similarly, is there really an I inside of us – the self that is most important to us – that we attach everything back to – my house, my kids, my family, my job, my watch, my turban, my sikh identity.

This is the seva guru sahib is talking about here. ਆਪੁ ਗਵਾਇ ਸੇਵਾ ਕਰੇ ਤਾ ਕਿਛੁ ਪਾਏ ਮਾਨੁ ॥ – to lose my I and be in service of that universal awareness – satgur – that is everywhere.

There is another way of understanding SEVA – ਗੁਰ ਕੈ ਸਬਦਿ ਜੀਵਤੁ ਮਰੈ ਹਰਿ ਨਾਮੁ ਵਸੈ ਮਨਿ ਆਇ ॥੧॥ – to be ਜੀਵਤੁ ਮਰੈ  – to be dead while living – so when there is no I – that is ਜੀਵਤੁ ਮਰਨਾ . How does this look like in real life? ਜੀਵਤੁ ਮਰਨਾ to me looks like living in a non-reactionary way – not to have any preference – like or dislike – when we stop generating all the reactions to the things happening around us. We stop labelling all the good and bad – That is ਜੀਵਤੁ ਮਰਨਾ and that is the Seva in the context of awakening to Naam.

So how do we tie in everything we have discussed so far? To make this paper functional I have come up with a few guidelines that we could start adopting in our lives – here and now.

Practical guidelines:

• In my mind, we could start by acknowledging that we know nothing. The more we think we know, the deeper we are in Huamai. However, there is a difference b/w looking at directions on maps and actually navigating through the roads to reach a destination. We need to start this journey by acknowledging that unless I travel myself I am ignorant.

• Next thing we could do is unlearn and uncondition all the religious knowledge we have amassed in this lifetime. We need to take a fresh look at our own paradigms and mental models. To share an example: whenever I would see someone in turban and long beard, I used to think what a Gursikh person. And whenever I would met someone with cut beard or hair – i would not pay attention to what he was saying – and my mind would go – what the hell he knows. I know everything. But now, I am unlearning and unconditioning my own mind by reflecting into my own mental models.

• Once we are open minded and ready to accept, we could start by bringing our minds to the present moment. Our mind seemingly runs and feeds on auto pilot. Thoughts after thoughts have imprisoned our minds and created this illusion and bondage. If we have to go on this journey of awakening to Naam – we need to bring our mind to a somewhat quiet place – take out time to reflect, take out time to investigate and deep dive into our own minds. Get away from the addictions of cell phone, social media and every other distraction that comes in the way.

• Now, this is the big one – always – at any given moment – work with the moment’s reality. Not a fraction of a second in the past, and not a fraction of a second in the future. The companion of my journey to Naam is the present moment – the given reality of a moment. Accept every moment’s reality as it is.

• Next up, can we be aware of what’s going on in our mind and body – thoughts, feelings, and physical sensations – in any given moment. Guru Sahib tells us – ਇਸੁ ਮਨ ਕਉ ਕੋਈ ਖੋਜਹੁ ਭਾਈ ॥ ਮਨੁ ਖੋਜਤ ਨਾਮੁ ਨਉਨਿਧਿ ਪਾਈ ॥੧॥ ਰਹਾਉ ॥ this is Mann Khojat – observe your own mind – what is going inside. What am i thinking at given point in time, is my mind running on auto pilot. Am I just reacting without taking a pause? What is happening on my body – if I am angry, my heart is beating faster. If I am standing here in front of you, I am sweating. Just observe what’s going on inside.

• And once we have acute awareness of what’s going on inside my mind and body – the next step is to remain equanimous towards those feelings and thoughts.Let me understand that these feelings, thoughts and reactions that are arising in me are temporary and will pass away. In bani Sukhmani, guru sahib says – ਪ੍ਰਭ ਕੀ ਆਗਿਆ ਆਤਮ ਹਿਤਾਵੈ ॥ ਜੀਵਨ ਮੁਕਤਿ ਸੋਊ ਕਹਾਵੈ ॥ ਤੈਸਾ ਹਰਖੁ ਤੈਸਾ ਉਸੁ ਸੋਗੁ ॥ ਸਦਾ ਅਨੰਦੁ ਤਹ ਨਹੀ ਬਿਓਗੁ ॥ If someone praises me in public, let me not attach to the pleasant feelings that arise in me. And if someone demeans me in public, let me not attach to the depressing feelings that arise in me. They arise due to certain conditions. And they will pass away. Let me not react to these.

By doing this, we can slowly break the habit pattern of our own minds.

To conclude, I would offer that it is very important to have a personal 1:1 relationship with Gurbani and the Satgur inside us. Gurbani – in its written form – in the way of reading, singing, inspires us and keeps us on the path.

However, the real work is inside. We need to have that desire inside of us – to meet our creator and awaken.

But this desire cannot be alone. It has to be accompanied by a sense of surrender. As Gurbani reminds us time and again:

Haar Pariou Suaamee Kai Dhuaarai Dheejai Budhh Bibaekaa || Rehaao || [SGGS, Mehla 5, Pg.642]

And

Dhaevan Vaalae Kai Hathh Dhaath Hai Guroo Dhuaarai Paae || [SGGS, Mehla 3, Pg.33]