As humans we give names to objects through our own understanding and knowledge and according to our own language. As we see or understand things so we name them. Gurmat Naam- Shabad is free from this. This Name is not from our understanding and language. Worldly people cannot comprehend Akaal Purakh or his doings. If we cannot see or understand Akaal Purakh, how can we create a name for him? If we try to name Akaal Purakh, these names will only be qualities of Akaal Purakh and not his actual name.
Gurmat Naam cannot be put in the same category as regular names. Just as Akaal Purakh created himself, his Naam is also not created by anyone but himself. Just as Akaal Purakh is Saibhan(g) or Sute Parkash, or as gurbani says เจเจชเฉ เจเจชเจฟ เจจเจฟเจฐเฉฐเจเจจเฉ เจธเฉเจ เฅฅ, similarly his name or Naam is also Saibhang: Self-Created. Akaal Purakh has created himself and he has also created his own Naam as Gurbani states:
เจเจชเฉเจจเฉ เจเจชเฉ เจธเจพเจเจฟเจ เจเจชเฉเจจเฉ เจฐเจเจฟเจ เจจเจพเจ เฅฅ
So the Naam that Akaal Purakh himself created is Sat Naam, or his True Name. All other Names or Naams are created by Humans and are called Kirtam Naams. Kirtam Naams are those names of Akaal Purakh that we humans have created to describe a quality of Akaal Purakh. Gurmat Naam is not a Kirtam Naam, it is the complete and perfect Naam that Akaal Purakh himself created. That is why this Naam is Sat (True), Sat Purakhโs Naam is itself Sat (True).
เจเจฟเจฐเจคเจฎ เจจเจพเจฎ เจเจฅเฉ เจคเฉเจฐเฉ เจเจฟเจนเจฌเจพ เฅฅ
เจธเจคเจฟ เจจเจพเจฎเฉ เจคเฉเจฐเจพ เจชเจฐเจพ เจชเฉเจฐเจฌเจฒเจพ เฅฅ
Other than Akaal Purakh there was no other knower of this Pure and True name. Akaal Purakh through his grace and blessings made Guru Nanak Dev Ji aware of this name. Guru Nanak Dev Ji through his grace and blessings brought this Sat Naam into this world. This is a great blessing of Guru-Akaal Purakh. It is through this blessing and grace of Guru-Akaal Purakh that we (through his True Naam) are able to understand the form of Akaal Purakh. Sat Naam is the true gift. Sat Naam is the only truth, all other things are untrue.
Just as Akaal Purakh is one, so too is his Naam one as well. And aside from Akaal Purakh only one other knew of this Naam, Sri Guru Nanak Dev Ji. There is only one true Guru as Gurbani states:
เจธเจคเจฟเจเฉเจฐ เจฌเจพเจเจนเฉ เจเฉเจฐเฉ เจจเจนเฉ เจเฉเจ เจจเจฟเจเฉเจฐเฉ เจเจพ เจนเฉ เจจเจพเจ เจฌเฉเจฐเจพ เฅฅเฉงเฉฉเฅฅ
Only the true Guru, Sri Guru Nanak Dev Ji in his ten forms brought forth Sat Naam into the world.
The word Sat Naam itself is not the True Name of Akaal Purakh as some mistakenly believe. Sat Naam is an adjective that describes the actual True Name of Akaal Purakh. This Naam for the most part has been kept secret, and is only revealed during Amrit Sanchaars to its seekers. Akaal Purakh himself has kept this Naam secret and only revealed it to Sri Guru Nanak Dev Ji. Sri Guru Nanak Dev Ji kept this Naam a secret and only revealed it to those that were worthy of it. It was not openly distributed. Guru Nanak Dev Ji and the other Guru Sahibs searched for those that were worthy of receiving Naam and only gave it to those worthy seekers. Once these seekers were given Naam they were reborn in the house of Satguru Ji and their wandering ended:
เจธเจคเจฟเจเฉเจฐ เจเฉ เจเจจเจฎเฉ เจเจตเจจเฉ เจฎเจฟเจเจพเจเจ เฅฅ
Within Gurbani too this Gurmat Naam (Gurmantar) has been kept hidden. Instead of using the actual Gurmantar, Guru Sahib has used words such as Raam and Har. This does not mean that Raam and Har are Sat Naam. There can be no comparison between the True Gurmat Naam and words such as Raam and Har. However, doing Abhiaas or devotional worship of these Kirtam Naams such as Raam and Har is much better than following useless rituals.
To conclude, Akaal Purakh created himself and he also created his Naam. This Naam is his only True Name. All other names that we have given to Akaal Purakh are created through our own understanding and therefore are not his True Name. These are called Kirtam Naams, and they describe qualities of Akaal Purakh. Only Akaal Purakh knew of his Name, until he made Guru Nanak Dev Ji aware of it as well. Guru Nanak Dev Ji then brought this Naam into the world but it was only given to those seekers that were deserving of it. For the most part, this Naam has been kept a secret, even within Gurbani. It has been referred to as Har Har Naam or Raam Naam, but these are not the actual True Name of Akaal Purakh.
Regarding the Gurmat Naam โ the Naam that Gursikhs meditate upon (Gurmantar) โ Bhai Sahib Bhai Gurdas Ji expresses it in this way:
เจจเจฟเจฐเฉฐเจเจพเจฐ เจเจเจพเจฐ เจเจฐเจฟ เจเฉเจคเจฟ เจธเจฐเฉเจช เจ
เจจเฉเจช เจฆเจฟเจเจพเจเจเฅฅ
เจฌเฉเจฆ เจเจคเฉเจฌ เจ
เจเฉเจเจฐเจพ เจตเจพเจนเจฟเจเฉเจฐเฉ เจเฉเจฐ เจธเจฌเจฆเฉ เจธเฉเจฃเจพเจเจเฅค
เจเจพเจฐเจฟ เจตเจฐเจจ เจเจพเจฐ เจฎเจเจผเจนเจฌเจพ เจเจฐเจฃ เจเจตเจฒ เจธเจฐเจฃเจพเจเจคเจฟ เจเจเจ เฅฅ
เจชเจพเจฐเจธ เจชเจฐเจธเจฟ เจ
เจชเจฐเจธ เจเจเจฟ เจ
เจธเจเจงเจพเจคเฉ เจเจเฉ เจงเจพเจคเฉ เจเจฐเจพเจเจ เฅฅ
เจชเฉเจฐเฉ เจชเจพเจ เจจเจฟเจตเจพเจเจเฉ เจนเจเจฎเฉ เจฐเฉเจเฉ เจ
เจธเจพเจงเฉ เจฎเจฟเจเจพเจเจ เฅฅ
เจนเฉเจเจฎเจฟ เจฐเจเจพเจ เจเจฒเจฃเจพ เจเฉเจฐเจฎเฉเจเจฟ เจเจพเจกเฉ เจฐเจพเจนเฉ เจเจฒเจพเจเจเฅฅ
เจชเฉเจฐเฉ เจชเฉเจฐเจพ เจฅเจพเจเฉ เจฌเจฃเจพเจเจ เฅฅเฉงเฉญเฅฅ
The formless Lord has been beholden in the form of the light (in Guru Nanak and other Gurus).
The Gurus recited Word-Guru as Vahiguru who is beyond the Vedas and Katebas (the semtic scriptures).
Therefore all the four varnas and all four semitic religions have sought the shelter of the lotus feet of the Guru.
When the Gurus in the form of Philosopherโs stone touched them, that alloy of eight metal changed into one metal (gold in the form of Sikhism).
The Gurus giving them place at their feet removed their incurable malady of ego.
For Gurmukhs they cleared the highway of Godโs will.
The perfect (Guru) made the perfect arrangements.
โ Bhai Gurdas Ji Vaar 12, Pauri 17
Gurbani related to the Gurmat naam is emphasized as follows:
เจนเจฐเจฟ เจเฉ เจเจจ เจธเจคเจฟเจเฉเจฐ เจธเจคเจชเฉเจฐเจเจพ เจฌเจฟเจจเจ เจเจฐเจ เจเฉเจฐ เจชเจพเจธเจฟ เฅฅ
เจนเจฎ เจเฉเจฐเฉ เจเจฟเจฐเจฎ เจธเจคเจฟเจเฉเจฐ เจธเจฐเจฃเจพเจ เจเจฐเจฟ เจฆเจเจ เจจเจพเจฎเฉ เจชเจฐเจเจพเจธเจฟ เฅฅเฉงเฅฅ
เจฎเฉเจฐเฉ เจฎเฉเจค เจเฉเจฐเจฆเฉเจต เจฎเฉ เจเจ เจฐเจพเจฎ เจจเจพเจฎเฉ เจชเจฐเจเจพเจธเจฟ เฅฅ
เจเฉเจฐเจฎเจคเจฟ เจจเจพเจฎเฉ เจฎเฉเจฐเจพ เจชเฉเจฐเจพเจจ เจธเจเจพเจ เจนเจฐเจฟ เจเฉเจฐเจคเจฟ เจนเจฎเจฐเฉ เจฐเจนเจฐเจพเจธเจฟ เฅฅเฉงเฅฅ เจฐเจนเจพเจ เฅฅ
เจนเจฐเจฟ เจเจจ เจเฉ เจตเจก เจญเจพเจ เจตเจกเฉเจฐเฉ เจเจฟเจจ เจนเจฐเจฟ เจนเจฐเจฟ เจธเจฐเจงเจพ เจนเจฐเจฟ เจชเจฟเจเจธ เฅฅ
เจนเจฐเจฟ เจนเจฐเจฟ เจจเจพเจฎเฉ เจฎเจฟเจฒเฉ เจคเฉเจฐเจฟเจชเจคเจพเจธเจนเจฟ เจฎเจฟเจฒเจฟ เจธเฉฐเจเจคเจฟ เจเฉเจฃ เจชเจฐเจเจพเจธเจฟ เฅฅเฉจเฅฅ
เจเจฟเจจ เจนเจฐเจฟ เจนเจฐเจฟ เจนเจฐเจฟ เจฐเจธเฉ เจจเจพเจฎเฉ เจจ เจชเจพเจเจ เจคเฉ เจญเจพเจเจนเฉเจฃ เจเจฎ เจชเจพเจธเจฟ เฅฅ
เจเฉ เจธเจคเจฟเจเฉเจฐ เจธเจฐเจฃเจฟ เจธเฉฐเจเจคเจฟ เจจเจนเฉ เจเจ เจงเฉเจฐเจฟเจเฉ เจเฉเจตเฉ เจงเฉเจฐเจฟเจเฉ เจเฉเจตเจพเจธเจฟ เฅฅเฉฉเฅฅ
เจเจฟเจจ เจนเจฐเจฟ เจเจจ เจธเจคเจฟเจเฉเจฐ เจธเฉฐเจเจคเจฟ เจชเจพเจ เจคเจฟเจจ เจงเฉเจฐเจฟ เจฎเจธเจคเจเจฟ เจฒเจฟเจเจฟเจ เจฒเจฟเจเจพเจธเจฟ เฅฅ
เจงเจจเฉ เจงเฉฐเจจเฉ เจธเจคเจธเฉฐเจเจคเจฟ เจเจฟเจคเฉ เจนเจฐเจฟ เจฐเจธเฉ เจชเจพเจเจ เจฎเจฟเจฒเจฟ เจเจจ เจจเจพเจจเจ เจจเจพเจฎเฉ เจชเจฐเจเจพเจธเจฟ เฅฅเฉชเฅฅเฉชเฅฅ
โ ย โGuru Granth Sahib Ji 10
In Gurbani, God is referred to by names such as Raam, Madho, Allah, Govind, Rahim, etc. These names are of two types: Jaati and Safaati.
For example, if Kishan Singh becomes a goldsmith, heโd be called Kishan Singh Suniara. His original name doesnโt change. Similarly, God’s names highlight different qualities:
These names highlight different aspects of God and praise Him in various ways. But there’s a moment when everything in creation merges back into God, and at that point, God isn’t specifically Raam, Govind, Gopal, or Narayan anymore. All these names fade away, but even then, He is Waheguru because He remains wondrous, glorious, and the source of light, knowledge, or gyan. So, while other names lose their significance, only Waheguru remains relevant and valid.ย
เจเจฟเจฐเจคเจฎ เจจเจพเจฎ เจเจฅเฉ เจคเฉเจฐเฉ เจเจฟเจนเจฌเจพ เฅฅ
เจธเจคเจฟ เจจเจพเจฎเฉ เจคเฉเจฐเจพ เจชเจฐเจพ เจชเฉเจฐเจฌเจฒเจพ เฅฅ
Kirtam Naam have been described by the tongue but your Satnaam is from the beginning of the beginning.
(Ang – 1083)
It is not to be concluded that meditating upon other names is wrong. One can definitely meditate upon other names but such action is not abhiyaas of Gurmantar (practice of Gurmantar). Guru Sahib has instructed Sikhs to practice Gurmantar only. Since only Guru Sahib has the right to give this mantar to a disciple, it has been kept secret in Gurbani. Guru Sahib passed on this right to Panj Pyare. A devout Sikh adheres to the guidance of Guru Sahib and is committed to practicing this specific mantra.
Bhai Gurdas Ji elaborates on its significance in one of his Kabits, illustrating its importance and relevance in the spiritual journey:
One wanders to 68 pilgrimage and remains in meditation for for yugs on Kailash Mountain. One spends countless lives hanging upside down and even burns his body in fire. One performs one hundred thousand Asvmedh Yagg in Kurkshetra. What one obtains from all this can be obtained by saying โWaheguruโ just once.
Guru Sahib tells us to chant only one naam, not just any naam. Although names like Raam and Hari are used, it doesn’t mean their Jaap (chanting) is accepted. Gurmat Naam represents the complete Waheguru, and by chanting it, one attains the full essence of Waheguru. Chanting other names brings benefits but doesnโt reach the highest goal.
Consider a treasure protected by a password. Only one password gives full access. Similarly, only Gurmat Naam ensures full attainment of Waheguru.
เจนเจฐเจฟ เจฌเจฟเจจเฉ เจฆเฉเจเจพ เจเฉ เจจเจนเฉ เจเจเฉ เจจเจพเจฎเฉ เจงเจฟเจเจ เฅฅเฉงเฅฅ เจฐเจนเจพเจ
This Gurbani verse makes it clear that Sri Guru Ji tells us to do Jaap of only one naam. Not just any naam.
เจฎเจจ เจฎเฉเจฐเฉ เจจเจพเจฎเจฟ เจฐเจคเฉ เจธเฉเจเฉ เจนเฉเจ เฅฅ
เจเฉเจฐเจฎเจคเฉ เจจเจพเจฎเฉ เจธเจฒเจพเจนเฉเจ เจฆเฉเจเจพ เจ
เจตเจฐเฉ เจจ เจเฉเจ เฅฅเฉงเฅฅ เจฐเจนเจพเจ เฅฅย ย
Please ponder upon the Gurbani Pankitis above. See how much force there is in the second Pantiti to chant only the “เจเฉเจฐเจฎเจคเฉ เจจเจพเจฎเฉ” and none other – เจฆเฉเจเจพ เจ
เจตเจฐเฉ เจจ เจเฉเจ.ย ย
This leaves no doubt that a Sikh is to Japp only Gurmat Naam or Gurmukh Naam (as Siri Sukhmani Sahib says).ย
Naam is bestowed to a Sikh during Amrit from the Panj Pyaare in the presence of Sri Guru Granth Sahib Ji. The Guru implants Naam within the devoteeโs heart, removing sins and pains of countless incarnations. There’s a reason why at the time of Amrit Sinchaar, the seekers are given one Gurmat Naam to chant and not just any qualitative name. There is no need to get into the debate as to which name of Vaheguru is superior. We are to do what our Guru Sahib is telling us to do. Guru Sahib has given us the Hukam to keep all Tek (hope) on Gurmat Naam and for this reason a Sikh should not Japp any other Naam. Why should there be a need to get into the debate as to which name of Vaheguru is best. As far as we are concerned, all qualities of Vaheguru are good but we are to Japp only Gurmat Naam given to us by Guru Sahib.ย
เจเฉเจฐเฉ เจชเฉเจฐเจพ เจชเจพเจเจ เจตเจกเจญเจพเจเฉ เจนเจฐเจฟ เจฎเฉฐเจคเฉเจฐเฉ เจฆเฉเจ เจฎเจจเฉ เจ เจพเจขเฉ เฅฅเฉงเฅฅ
I have found the Perfect Guru, through great good fortune; He has given me the Mantra of the Lord’s Name, and my mind has become quiet and tranquil. ||1||
(Ang 171)
เจฎเฉเจฐเฉ เจนเฉเจ
เจฐเฉ เจฐเจคเจจเฉ เจจเจพเจฎเฉ เจนเจฐเจฟ เจฌเจธเจฟเจ เจเฉเจฐเจฟ เจนเจพเจฅเฉ เจงเจฐเจฟเจ เจฎเฉเจฐเฉ เจฎเจพเจฅเจพ เฅฅ
เจเจจเจฎ เจเจจเจฎ เจเฉ เจเจฟเจฒเจฌเจฟเจ เจฆเฉเจ เจเจคเจฐเฉ เจเฉเจฐเจฟ เจจเจพเจฎเฉ เจฆเฉเจ เจฐเจฟเจจเฉ เจฒเจพเจฅเจพ เฅฅเฉงเฅฅ
โ(When) the Guru placed His hand on my forehead, the Jewel of the Lordโs Name came to abide within my heart. (Whoever) the Guru has blesses with Naam, the Name of the Lord, their sins and pains of countless incarnations are cast out and the debt (of sins) is paid off. ||1||โ
(Ang 696)
เจฎเจนเจพ เจฎเฉฐเจคเฉเจฐเฉ เจเฉเจฐ เจนเจฟเจฐเจฆเฉ เจฌเจธเจฟเจ เจ
เจเจฐเจ เจจเจพเจฎเฉ เจธเฉเจจเจฟเจ เจฐเฉ เฅฅเฉฉเฅฅ
โThe Guru has implanted the Maha Mantra, the Great Mantra, within my heart, and I have heard the wondrous Naam. ||3||โ
(Ang 384)
เจจเจพเจฎเฉ เจจเจฟเจฐเจฌเจพเจฃเฉ เจจเจฟเจงเจพเจจเฉ เจนเจฐเจฟ เจเจฐเจฟ เจงเจฐเจนเฉ เจเฉเจฐเฉ เจเฉเจฐเฉ เจเฉเจฐเฉ เจเจฐเจนเฉ เจเฉเจฐเฉ เจนเจฐเจฟ เจชเจพเจเจ เฅฅเฉฉเฅฅเฉงเฉซเฅฅ
โEnshrine the Naam, the Name of the Lord, within your heart, and dwell in Nirvaanaa. Chant Guru, Guru, Guru; through the Guru, the Lord is obtained. ||3||15||โ
(Ang 1401)
A Sikh breathes Naam with each breath as per the technique or method (โBidhโ) taught and shown by the Guru through the Panj Pyaare at the initiation ceremony (Amrit Sanchaar). This method of repeating Naam given by the Guru (Gurmat Naam) with each breath (Swaas Swaas) was practised by Guru Nanak Sahib Ji and given to the seeker when being initiated into the Guruโs Path. From Guru Nanak Sahib Ji and the nine Guru Sahibs, the method (known as โNaam Jugteeโ) has been passed down till present and can only be given by the Guru (in the physical form of Panj Pyaaray) to the seeker. โRehat-Nama Prem Sumargโ (p. 119, Piara Singh Padam โ โRehatnamayโ) also mentions the Guruโs instruction to repeat Vaheguru with each breath with the certain method prescribed by Guru Sahib.
เจธเจพเจธ เจธเจพเจธ เจธเจพเจธ เจนเฉ เจเฉเจคเฉ เจฎเฉ เจเฉเจฐเจฎเจคเจฟ เจจเจพเจฎเฉ เจธเจฎเฉเจนเฉเจนเจพเจฐเฉ เฅฅ
เจธเจพเจธเฉ เจธเจพเจธเฉ เจเจพเจ เจจเจพเจฎเฉ เจฌเจฟเจจเฉ เจธเฉ เจฌเจฟเจฐเจฅเจพ เจธเจพเจธเฉ เจฌเจฟเจเจพเจฐเฉ เฅฅเฉญเฅฅ
โWith as many breaths as I have, I chant the Naam, under Guruโs Instructions. Each and every breath which escapes me without the Naam โ that breath is useless and corrupt. ||7||โ
(Ang 980)
Bhai Chaupa Singh Ji, contemporary of 10th Guru, records the 10th Guruโs instruction in his Rehat-Nama (ethical code):
เจเฉเจฐเฉ เจเจพ เจธเจฟเจ เจธเจพเจธ เจธเจพเจธ เจตเจพเจนเจฟเจเฉเจฐเฉ เจเจเจพเจฐ เจเจฐเจฆเจพ เจฐเจนเฉ เฅฅ
โThe Guruโs Sikh with each and every breath (โSaas Saasโ) should keep uttering โVaheguruโ.โ
(p. 105, Piara Singh Padam โ โRehatnamayโ)
Sikhi recommends meditating during the early hours of the dawn, avoiding idleness and vices, seeking holy company, and maintaining strict moral conduct. Divine Grace is necessary for humble Naam Simran.
To meditate on โNaamโ is to practice the presence of God by keeping Him ever in oneโs mind, singing His praises, and dwelling on His excellences, leading to feelings of wonder and bliss.
The fruit of practicing Kirtam Naam, as per Gurmat, is such that, through the practice and earning of Kirtam Naam, Dhruv could attain a high spiritual state and reach Dhruv mandali but remain outside the realm of Sachkhand. As stated:
เจจเจ เจจเจฟเจงเจฟ เจ เจพเจเฉเจฐเจฟ เจฆเจ เจธเฉเจฆเจพเจฎเฉ เจงเฉเจฐเฉเจ
เจ
เจเจฒเฉ เจ
เจเจนเฉ เจจ เจเจฐเจฟเจ เฅฅเฉฉเฅฅ
โ ย โGuru Granth Sahib Ji 1105
Similarly, other bhagats, through the earnings of Kirtam Naam, have reached maximum to Karam Khand, but not Sachkhand. Bhagats who do bhagati of Kirtam Naam can only attain their desired spiritual realm but cannot approach Sachkhand. The attainment of Sachkhand is only possible through devotion to Satnaam (Gurmat Naam). Kirtam Naam can help in enjoying material and temporal pleasures, but only Gurmat Naam can lead to the ultimate goal of liberation and spiritual elevation. The path of Gurmat-Mukti remains distant from those who practice Kirtam Naam. An example of this is provided in the words of Guru Gobind Singh Ji:
เจฐเฉเจฆเฉเจฐ เจญเจเจค เจเจ เจฎเจพเจนเจฟ เจธเฉเจ เจเฉ เจฆเจฟเจตเจธ เจธเจฆเจพ เจญเจฐเฉ เฅฅ
เจฎเจฐเฉ เจซเจฟเจฐเจฟ เจเจตเจนเจฟ เจเจพเจนเจฟ เจซเจฒเฉ เจเจเฉ เจฒเจนเฉ เจจ เจฎเฉเจเจคเจฟ เจเฉ เฅฅเฉจเฉชเฉซเฉฌเฅฅ
The devotees of the Rudra always pass their life in the world comfortably, but they cannot attain salvation and always remain in transmigration.
Guru Gobind Singh ji – Dasam Granth Sahib
This verse underscores that devotion to deities like Rudra, although it may bring temporary comfort, does not lead to ultimate liberation (mukti). Sikhi emphasizes that true spiritual liberation is achieved through devotion to the one formless God, Waheguru, and not through the worship of Hindu gods.
Kirtam Naam may offer temporary pleasures of heavenly realms and can provide some benefits, but it does not lead to the supreme spiritual state of liberation that the devotees of Satnaam (Gurmat Naam) attain. Those who practice Gurmat Naam and are devoted to the Lotus Feet of the Guru achieve a state of ultimate contentment and liberation. They are not swayed by worldly pleasures or sufferings. Worldly desires and pleasures do not entice them, and they remain unaffected by worldly pains.
Those who seek material pleasures find themselves disturbed by worldly desires and are trapped in them. However, the true seeker finds joy in spiritual realms and does not care for worldly suffering. They see the struggles of material existence as blessings because they lead to the ultimate happiness. They regard worldly pleasures as diseases and the hardships of poverty as the path to spiritual contentment. As Sri Dasmesh Ji says:
เจธเฉเจจ เจญเฉเจชเจคเจฟ เจฏเจพ เจเจเจค เจฎเฉเจ เจฆเฉเจเฉ เจฐเจนเจค เจนเจฐเจฟ เจธเฉฐเจค เฅฅ
เจ
เฉฐเจคเจฟ เจฒเจนเจค เจนเฉเจ เจฎเฉเจเจคเจฟ เจซเจฒ เจชเจพเจตเจค เจนเฉเจ เจญเจเจตเฉฐเจค เฅฅเฉจเฉชเฉซเฉซเฅฅ
O king ! listen, the saints of God live in agony in this world, but ultimately they attain salvation and realise the Lord.
โ Dasam Granth, Krishna Avatar
For those devoted to Satnaam and practicing Gurmat Naam, it is said:
เจธเฉเจเฉ เจฆเฉเจเฉ เจคเฉเจฐเฉ เจเจเจฟเจ เจชเจฟเจเจฐเฉ เจฆเฉเจเฉ เจจเจพเจนเฉ เจเจพเจ เฅฅเฉฉเฅฅ
โ ย โGuru Granth Sahib Ji 432
Also:
เจเฉ เจธเฉเจเฉ เจฆเฉเจนเจฟ เจค เจคเฉเจเจนเจฟ เจ
เจฐเจพเจงเฉ เจฆเฉเจเจฟ เจญเฉ เจคเฉเจเฉ เจงเจฟเจเจ เฅฅเฉจเฅฅ
โ ย โGuru Granth Sahib Ji 757
This shows the state of contentment and liberation achieved through Gurmat Naam. Kirtam Naam only leads to liberation within certain realms like Shiva Puri, Brahma Puri, or Indra Puri, but not to the ultimate liberation. Only the practice and earning of Satnaam (Gurmat Naam) can lead to true spiritual liberation.
The glory of Satnaam has been extensively praised in Gurbani. Throughout Gurbani, the significance of Gurmat Naam (Gurmantar) is consistently highlighted, whereas there is no comparable praise for Kirtam Naam. While Kirtam Naam might be revered in various traditions, it has no place within Gurmat, because in comparison to Satnaam, Kirtam Naam’s efficacy and worth are insignificant. This is confirmed by the following couplets of Bhai Gurdas Ji:
เจธเจฟเฉฐเจฎเฉเจฐเจฟเจคเจฟ เจชเฉเจฐเจพเจจ เจเฉเจเจพเจจเจฟ เจฌเจเจพเจจ เจฌเจนเฉ เจญเจพเจเจตเจค เจฌเฉเจฆ เจฌเจฟเจเจเจฐเจจ เจเฉเจคเจพ เฅค
If all the 31 Simrities, 18 Purans, Bhagvad Geeta, four Vedas and their grammar become millions and speak,
เจธเฉเจธ เจฎเจฐเจเฉเจธ เจ
เจเจฒเฉเจธ เจธเฉเจฐ เจฎเจนเฉเจธ เจฎเฉเจจ เจเจเจคเฉ เจ
เจฐ เจญเจเจคเจฟ เจธเฉเจฐ เจจเจฐ เจ
เจคเฉเจคเจพ เฅค
If Shesh Nag of thousands of tongues, Dharamraj, Kuber and other gods, Shiva and hermits and saints of the whole world, noble men get together in millions and speak;
เจเจฟเจเจจ เจ
เจฐ เจงเจฟเจเจจ เจเจจเจฎเจพเจจ เจเจจเจฎเจจ เจเจเจคเจฟ เจฐเจพเจ เจจเจพเจฆเจฟ เจฆเจฟเจ เจธเฉเจฐเจฎเจคเจฟ เจจเฉเจคเจพ เฅค
If seekers of many type of knowledge, contemplations and wise men who discuss various subjects, people of higher spiritual state, who can speak about various skills, all the Ragas and their seven notes, knowledgeable scholars, goddess Saraswati and many statesmen become millions and then say-
เจ
เจฐเจง เจฒเจ เจฎเจพเจคเฉเจฐ เจเฉเจฐ เจธเจฌเจฆ เจ
เจเจฐ เจฎเฉเจ เจ
เจเจฎ เจ
เจคเจฟ เจ
เจเจฎ เจ
เจเจพเจงเจฟ เจฎเฉเจคเจพ เฅฅเฉซเฉชเฉฆเฅฅ
O friend! all the above will fall woefully short of saying the praise of a syllable of the True Guruโs blessed Naam Gur Mantar. The significance of Guruโs words is beyond the extent of all knowledge.
Bhai Gurdas Ji: Kabit Savaiye
It is thus proven that the practice and recitation of Kirtam Naam have no place within Gurmat.
Many Sikhs are under the misconception that wherever Gurbani glorifies “Ram Naam” or “Har Har Naam” it is praising those specific names. However, this belief is a significant mistake.
The terms “Ram Naam” and “Har Har Naam” in Gurbani actually signify the greatness of Satnaam (the True Name) or Gurmantra, and they point specifically to Satnaam itself. The Kirtam Naams of other traditions, which are taught by their teachers and repeated by their followers, are not truly beneficial or spiritually uplifting according to Gurmat. This is evident from the following statement of Sri Dasmesh Ji:
เจฐเจพเจฎ เจฐเจนเฉเจฎ เจเจฌเจพเจฐ เจจ เจธเจเจนเฉ เจเจพ เจเจฐ เจจเจพเจฎ เจฐเจเฉ เจนเฉ เฅฅ
เจฌเฉเจฐเจนเจฎเจพ เจฌเจฟเจธเจจ เจฐเฉเจฆเฉเจฐ เจธเฉเจฐเจ เจธเจธเจฟ เจคเฉ เจฌเจธเจฟ เจเจพเจฒ เจธเจฌเฉ เจนเฉ เฅฅเฉงเฅฅ
โ Dasam Granth Sahib
Meaning: Ram, Rahim cannot liberate one, whose names (you) repeat. Brahma, Vishnu, Shiv, sun, moon, and more, all are subject to death.
Punjabi: เจฐเจพเจฎ เจ เจคเฉ เจฐเจนเฉเจฎ เจตเฉ เจเจฌเจพเจฐ เจจเจนเฉเจ เจธเจเจฆเฉ, เจเจฟเจจเฉเจฐเจนเจพ เจฆเฉ (เจจเจพเจฎ เจคเฉเฉฐ) เจฐเจเจฆเจพ เจนเฉเจ, เจฌเฉเจฐเจนเจฎเจพ, เจตเจฟเจธเจผเจฃเฉ, เจฐเฉเจฆเฉเจฐ, เจธเฉเจฐเจ, เจเฉฐเจฆเฉเจฐเจฎเจพ เจเจฆเจฟ เจธเจพเจฐเฉ เจเจพเจฒ เจฆเฉ เจตเจธ เจตเจฟเจ เจนเจจ เฅฅเฉงเฅฅ
These verses make the point that one cannot simply meditate on the names of various deities in order to attain liberation. This same Shabad also explains that liberation is attained from the One True Name of Akal Purakh. This one True Name (SatNaam) is not merely a name; it is Akal Purakhโs complete essence โเจธเจคเจฟ เจจเจพเจฎเฉ เจคเฉเจฐเจพ เจชเจฐเจพ เจชเฉเจฐเจฌเจฒเจพโ, making it unique and different from any other name.
