Practicing Gurmat Naam and praising the Creator through the Naam-Gurmantar is a core principle of Gurmat, as strongly emphasized in Gurbani. In fact, it wouldnโt be an exaggeration to say that Naam Simran is the most important principle of Gurmat.
Naam Simran is as essential in Gurmat as breathing is for the human body or water is for a fish. Without Naam Simran, a life aligned with the Chardikala of Gurmat is impossible.
Even if a Sikh is knowledgeable and lives a morally upright life, without Naam Simran during the early hours of the morning (Amrit Vela), such a person cannot truly embody the spirit of Khalsa.
There are many people in the world, including atheists and followers of other religions, who live very moral and upright lives. However, itโs important to consider this: if a Sikh doesnโt engage in Naam Simran or disagrees with it but still lives by good principles and has a strong character, how is such a Sikh different from morally upright people of other beliefs?
The uniqueness of a Sikh doesnโt lie in simply following worldly principles or adopting a few ethical values. Instead, a Sikhโs true identity is in being immersed in the divine essence through Gurmat Naam, Amrit, and Gurbani, which come directly from the Divine. Without Naam Simran, nothing meaningful remains in a Sikh’s life; itโs the foundation of their spiritual identity.
In 1708, Sri Guru Gobind Singh Ji at Nanded declared Sri Guru Granth Sahib Ji as the eternal Guru. After this, during the time of Baba Banda Singh Bahadur, the Mughal government started imposing severe oppression on the Sikhs. As a result, nearly two generations of Sikhs lived in forests and wilderness, staying far away from towns and villages. There were bounties placed on Sikh heads, and even the management of Gurdwaras was not in the hands of the Khalsa but was instead overseen by the Udasi sect.
During this time, the Sikhs were creating a golden chapter in their history, but they had neither the time nor the resources to document it. Their lives were constantly at risk, as they were fighting for survival. After the Third Battle of Panipat, when the Marathas and Afghans weakened, the Sikhs established their rule in Punjab through the Misls (confederacies). Even then, the Sikhs couldnโt fully focus on spreading Khalsa traditions and Gurmat principles.
From the time of Baba Banda Singh Bahadur to the Singh Sabha movement, Sikh history and philosophy were mostly written by individuals who did not strictly follow Khalsa discipline. They interpreted Gurmat through the lens of Vedanta and other Vedic philosophies. As a result, the true essence of Gurmat Naam Simran and the love-filled devotion of Gurmat became obscured by the influence of these other traditions.
Revival Through the Singh Sabha Movement
Earlier, the issue was that Gurmatโs path of love-filled devotion was often misunderstood and interpreted through the lens of Vedic philosophy. Some people tried to explain Gurmat Naam Simran using intellectual or overly philosophical approaches.
Today, however, the challenge is different. Many modern scholars outright reject the principle of Gurmat Naam Simran. They claim that repeating a sacred word is nothing more than a โfutile exerciseโ or mere โparroting,โ dismissing its spiritual depth and significance.
They say that simply living according to God’s will and reading Gurbani with understanding is all that is needed for Naam Simran. They fail to understand that even after reading Gurbani with understanding, it still teaches the practice of chanting Gurbani or repeating the Gurmantar with love and devotion. However, these individuals completely reject the fundamental principle of chanting the Naam-Gurmantar.
In the 32nd pauri of Japji Sahib, there is a very important teaching about Gurmat Naam Jap, which is as follows:
เจเจ เจฆเฉ เจเฉเจญเฉ เจฒเจ เจนเฉเจนเจฟ เจฒเจ เจนเฉเจตเจนเจฟ เจฒเจ เจตเฉเจธ เฅฅ
เจฒเจเฉ เจฒเจเฉ เจเฉเฉเจพ เจเจเฉเจ
เจนเจฟ เจเจเฉ เจจเจพเจฎเฉ เจเจเจฆเฉเจธ เฅฅ
เจเจคเฉ เจฐเจพเจนเจฟ เจชเจคเจฟ เจชเจตเฉเฉเจ เจเฉเฉเจ เจนเฉเจ เจเจเฉเจธ เฅฅ
เจธเฉเจฃเจฟ เจเจฒเจพ เจเจเจพเจธ เจเฉ เจเฉเจเจพ เจเจ เจฐเฉเจธ เฅฅ
เจจเจพเจจเจ เจจเจฆเจฐเฉ เจชเจพเจเจ เจเฉเฉเฉ เจเฉเฉเฉ เจ เฉเจธ เฅฅเฉฉเฉจเฅฅ
– Guru Granth Sahib Ji: Ang 7
There are no difficult words in the above Gurvak, and its meaning is simple. However, for some reason, Professor Sahib Singh Ji and many modern scholars have given completely opposite interpretations of these simple words. The straightforward meanings of the lines from the above pauri are as follows:
1) Let one tongue become a hundred thousand tongues, and let those hundred thousand tongues become two million.
2) With these two million tongues, let the Divine Naam of the Supreme Creator, Jagdeesh, be chanted.
3) By climbing the steps on this path, one becomes one with Waheguru.
4) Hearing such lofty spiritual teachings, even a seeker (symbolized as an ant) feels inspired, meaning their heart also desires to achieve these high spiritual levels.
5) Guru Sahib firmly declares that this spiritual state is attained through divine grace (nadar), and the claims or words of a deceitful person are nothing but false talk.
In this pauri, Guru Sahib presents the principle that the practice of Gurmat Naam Jap has no limit or boundary. It explains how Gurmukhs (spiritually elevated beings) who remain devoted to Naam Simran experience a state where every pore of their body feels like it has become a tongue, constantly chanting the limitless Naam of the beloved Waheguru. Through this continuous meditation, they become one with Waheguru.
However, Professor Sahib Singh Ji gave a completely opposite interpretation of this concept. His explanation struck a blow to the principle of practicing Gurmat Naam Simran. To this day, certain critics of the Panth and scholars who oppose the concept of Naam Simran continue to use his interpretation to challenge this core Gurmat principle.
Professor Sahib Singh Ji writes:
If one tongue were to become a hundred thousand tongues, and those hundred thousand tongues were to become two million, and (with these two million tongues) if one were to chant the Naam of Akal Purakh a hundred thousand times with each tongue, even then, this would be a false claim of a deceitful person. This means that if a person believes that by relying on their own effort and chanting the Naam in this way, they can attain Akal Purakh, then this is false ego. On this path, the steps to reach Akal Purakh can only be climbed by shedding one’s ego and self-centeredness. Even with a hundred thousand tongues, mere repetition of Simran in numbers achieves nothing. Without removing ego, this effort of reciting in numbers is like ants hearing about the sky and thinking they can reach it. O Nanak, only if Akal Purakh bestows grace can one unite with the Divine. Otherwise, the self-centered claims of a deceitful personโthat they are performing Simranโare nothing but hollow pride. เฅฅ32เฅฅ
So, the above lines clearly state that even if one chants a single Naam with twenty lakh (2 million) tongues, repeating it a hundred thousand times with each tongue, it is still beneficial. The next line explicitly says that on this path โ meaning, through this practice of Gurmat Naam Jaap โ one ascends the steps of honor (respect, spiritual elevation) and ultimately unites with Vaheguru. Yes! The last two lines serve as a warning so that we donโt mistakenly believe that such a state of chanting Naam can be achieved through our own effort alone. These final two lines teach us that this spiritual state is attained only through Nadar (grace) โ meaning, it is obtained through Vaheguru’s mercy. Any claims made by a deceitful person that they achieved it on their own are also false.
In Gurbani, there are other lines where Guru Ji also expresses the desire for thousands of tongues:
เจฒเจพเจ เจเจฟเจนเจตเจพ เจฆเฉเจนเฉ เจฎเฉเจฐเฉ เจชเจฟเจเจฐเฉ เจฎเฉเจเฉ เจนเจฐเจฟ เจเจฐเจพเจงเฉ เจฎเฉเจฐเจพ เจฐเจพเจฎ เฅฅ
Please bless me, O my Beloved, with thousands of tongues, to worship and adore You with my mouth, O Lord.
-Guru Granth Sahib Ji: Ang 780
There is another shabad by Sri Guru Ram Das Ji that, just like this Pauri, expresses the desire to turn one tongue into twenty lakh (two million) tongues:
เจนเจฐเจฟย เจเฉเจจย เจเจพเจตเจนเฉย เจเจเจฆเฉเจธย เฅฅ
เจเจเจพย เจเฉเจนย เจเฉเจเฉย เจฒเจย เจฌเฉเจธย เฅฅ
เจเจชเจฟย เจนเจฐเจฟย เจนเจฐเจฟย เจธเจฌเจฆเจฟย เจเจชเฉเจธย เฅฅ
เจนเจฐเจฟย เจนเฉย เจนเฉย เจเจฟเจฐเจชเฉเจธย เฅฅเฉงเฅฅย เจฐเจนเจพเจย เฅฅ
Sing the Glorious Praises of the Lord, the Lord of the Universe.
Let my one tongue become two hundred thousand
With them all, I will meditate on the Lord, Har, Har, and chant the Word of the Shabad.
O Lord, please, please, be Merciful to me. ||1||Pause||
-Guru Granth Sahib ji: Ang 1296
Professor Sahib Singh Ji has also interpreted the above lines in the same manner that “one should turn their single tongue into twenty lakh (two million) tongues to chant the Naam of the Divine.” This is, in fact, a fundamental principle of Gurmat โ that one should continuously, moment by moment, every second, while sitting, standing, and even while sleeping, keep the Gurmat Naam of the Divine in their remembrance.
Nowhere in Gurbani is this principle contradicted. Yes, there is indeed criticism of ritualistic chanting (jap-tap) done without surrendering to the Satguru or done to please deities. However, Gurmat-Naam-Abhyaas (practice of Gurmat Naam) done through Guru’s grace (Gurprasad) is the very foundation of Sikhi.
Therefore, according to the above discussion, the interpretation of the 32nd pauri of Japji Sahib by Professor Sahib Singh Ji is not in line with Gurmat, and Gursikhs should be cautious about these interpretations.
However, this does not mean that Professor Sahib Singh Ji had any ill intentions while interpreting it. In his work “Darpan” (his commentary on Gurbani), he has provided many valuable explanations of Gurbani. But everyone is prone to mistakes, and only the Guru-Creator is infallible.
Some modern-day scholars have gone astray and are deliberately attacking the fundamental Gurmat principle of naam-simran, causing significant harm to the Panth. In their zeal to criticize hypocritical sadhus and self-proclaimed saints, they end up undermining the very principle of Gurmat Naam-simran.
What should be done is to expose the hypocrisy of such pretenders, not to oppose the core principles of Gurmat itself. Modern-day scholars who oppose the concept of naam-simran are often heard saying that the meaning of naam-simran is simply to lovingly say “Waheguru” whenever you remember a blessing from the Divine and express gratitude. They also claim that if you see a beautiful natural scene and the name of Waheguru spontaneously comes to your lips, that too is considered naam-simran. Itโs hard to understand why one should mention Waheguru’s name only once or twice when reflecting on His blessings or admiring the beauty of nature. If someone recalls His virtues multiple times or repeatedly chants His name while being immersed in awe of His greatness, what harm would that cause?ย
But no, they are insistent that if the name is repeated too many times, it will become “parrot-like recitation” or a form of Brahmanism. However, the GurSikhs do not rely on their own understanding or anyone else’s; they only follow the teachings of GurMat as stated in Gurbani. Every word and verse in Gurbani instructs to chant the GurMat name and also commands that one should chant it with sincerity, leaving behind cleverness and the tricks of the mind.
Another argument given by those who are against the Naam is that the knowledge of the Guru is everything, and there is no need to repeat any word or recite Gurbani repeatedly. To consider this, we need to understand what Guru’s knowledge is. The Guru’s knowledge also teaches us to chant the Naam and sing the divine virtues in the form of Gurbani. What other knowledge in Gurbani exists that is different from the Naam? Gurbani itself says that wisdom or contemplation also lies in chanting the Naam.
เจเจฌเฉเจฐย เจฐเจพเจฎเฉย เจฐเจพเจฎย เจเจนเฉย เจเจนเจฟเจฌเฉย เจฎเจพเจนเจฟย เจฌเจฟเจฌเฉเจย เฅฅ
เจเจเฉย เจ
เจจเฉเจเจนเจฟย เจฎเจฟเจฒเจฟย เจเจเจย เจเจย เจธเจฎเจพเจจเจพย เจเจย เฅฅเฉงเฉฏเฉงเฅฅ
Kabeer, use the word โRaamโ, only to speak of the All-pervading Lord. You must make that distinction.
One โRaamโ is pervading everywhere, while the other is contained only in himself. ||191||
-Guru Granth Sahib Ji: Ang 1374
Gurbani clearly states that meditating on the Lord (Hari Bhajan) is the essence of true wisdom. However, those who oppose Naam argue that there is no need to chant the Naam or to recite Gurbani daily. They claim that simply performing good deeds is enough for salvation. But if salvation could be attained through good deeds alone, then what was the need for Guru Sahib to incarnate in this world?
The concept of sin (paap) and virtue (pun) already existed in the Smritis and Shastras, as mentioned in the 27th pauri of Anand Sahib Ji. Even righteous kings like Raja Harishchandra and Raja Harshavardhan, known for their truthfulness and noble deeds, existed. But was their ultimate liberation (tatt nistaara) ever acknowledged? No! According to Gurmat, true salvation can only be achieved through Gurmat Naam.
It is worth reflecting on how meditating on Hari (Hari Bhajan) is considered the essence of true wisdom (tatt gyaan). The answer lies in understanding that worldly knowledge is false and non-liberating.ย
Well, it is important to reflect on how Hari Bhajan (devotion to the Divine) is considered the essence of true wisdom (tatt gyaan). The answer is as follows:
The knowledge of this world is false and non-liberating because it does not benefit the soul in the afterlife. On the other hand, knowledge of the Divine (Paramatma) is true wisdom because it proves useful in the afterlife.
Another reason why worldly knowledge is not considered tatt gyaan (true wisdom) is that the world itself is impermanent and ever-changing. It is fleeting and does not last forever. Therefore, the knowledge of something impermanent is also impermanent – it is not eternal.
In contrast, Paramatma is eternal, and thus, the knowledge of the Divine is also eternal. Therefore, only knowledge related to the Divine can be called true wisdom (tatt gyaan).
The first type is the knowledge that is heard or received, such as the wisdom contained in Gurbani. This is the knowledge that we grasp using our ordinary worldly intellect and sensory organs. The understanding of Gurbani is itself a profound form of knowledge, superior to all worldly sciences and disciplines.
The second type of Divine knowledge is attained through personal experience. This knowledge is revealed to a seeker through the practice of Gurmat Naam Abhyas (immersive meditation on the Divine Naam) in accordance with Gurmat (the Guru’s wisdom). This knowledge pertains to the direct experience and realization of the formless (Nirgun) aspect of the Divine.
This experiential knowledge โ the vision (darshan) and realization (parsan) of the formless Divine โ is only attained by practicing Naam and living according to the teachings of Gurbani.
Since the experiential knowledge of the Divine (Paramatma) is attained through the devotional practice of Gurmat Naam, Gurbani declares that “เจนเจฐเจฟ เจญเจเจจเฉ เจคเจคเฉ เจเจฟเจเจจเฉ” – meditating on the Divine is the essence of true knowledge.
All other righteous deeds, such as charity, virtuous acts, sacrifices, and efforts for the welfare of others, are actions rooted in the three qualities (Triguni Maya) of material existence. These actions, though noble, remain bound to the cycle of worldly existence and become a cause for the soul to return to this world.
Sinful actions lead to births in lower life forms (Trigad Jonis), while virtuous deeds result in more comfortable and pleasant human births. However, in both cases โ whether one is enduring suffering in a lower life form or enjoying comforts as a human โ they are still trapped within the prison of this material world.
Imprisonment, whether in an ordinary jail or a golden cage, is still imprisonment. Therefore, the only means to attain liberation from this worldly prison is through the practice of Gurmat Naam in accordance with Gurmat. It is this disciplined practice of Naam that grants true freedom.
May Guru Sahib bless us so that we abandon the false cleverness of our minds and devote ourselves to the practice and earning of Gurmat Naam as per the teachings of Gurbani. This way, we can achieve true Chardikala both on an individual and a Panthic level.
Those who oppose Naam Simran often claim or write that repeatedly chanting a word without understanding its meaning offers no real benefit. They claim that simply saying “Waheguru” upon seeing a beautiful creation of God is itself Naam Simran. It is true that chanting without emotion or understanding does not yield Simran’s full benefit. However, it is incorrect to say that chanting Naam without understanding has no benefit at all.
Chanting Naam, even mechanically or repetitively like a parrot is far better than not chanting Naam at all. This is clearly demonstrated in Gurbani through the stories of Ganika and Ajamal.ย
Ganika’s Story:
Ajamal’s Story:
In Ganika’s case, her attachment to God developed as a result of teaching the parrot to say “Ram Ram.” However, regarding Ajamal, Gurbani also records that he uttered the Kirtam Naam “Narayan” out of love for his son when his final moments arrived, and he witnessed the terrifying vision of death. Gurbani states that this act freed him from the grip of the messengers of death.
The stories of Ganika and Ajamal, as mentioned in some Gurbani verses, clearly demonstrate that Naam Simran, even if it is a Kirtam Naam and recited without devotion, still shows its beneficial effect.
เจ
เจเจพเจฎเจฒย เจเจย เจเจจเจฟเจเจพย เจชเจคเจฟเจคย เจเจฐเจฎย เจเฉเจจเฉย เฅฅ
เจคเฉเจย เจเจคเจฐเจฟย เจชเจพเจฐเจฟย เจชเจฐเฉย เจฐเจพเจฎย เจจเจพเจฎย เจฒเฉเจจเฉย เฅฅเฉจเฅฅ
Ajamal, Gaj, and Ganika had committed sinful actions, but they were able to cross over and attain salvation by reciting the name of Ram.
-Guru Granth Sahib Ji: Ang 692
เจธเฉเจ เจชเฉเจพเจตเจค เจเจจเจฟเจเจพ เจคเจฐเฉ เฅฅ เจธเฉ เจนเจฐเจฟ เจจเฉเจจเจนเฉ เจเฉ เจชเฉเจคเจฐเฉ เฅฅเฉจเฅฅ
Ganika, who taught the parrot to recite the Name of Ram, attained salvation, and she became the beloved, the cherished one, in the eyes of Hari (Lord).
-Guru Granth Sahib Ji: Ang 874
เจเจจเจฟเจเจพย เจเจงเจฐเฉย เจนเจฐเจฟย เจเจนเฉย เจคเฉเจคย เฅฅ
Ganika was saved by saying โHari Hariโ to the parrot.
-Guru Granth Sahib Ji: Ang 1192
เจ
เจเจพเจฎเจฒย เจชเฉเจฐเฉเจคเจฟย เจชเฉเจคเฉเจฐย เจชเฉเจฐเจคเจฟย เจเฉเจจเฉย เจเจฐเจฟย เจจเจพเจฐเจพเจเจฃย เจฌเฉเจฒเจพเจฐเฉย เฅฅ
เจฎเฉเจฐเฉย เจ เจพเจเฉเจฐย เจเฉย เจฎเจจเจฟย เจญเจพเจย เจญเจพเจตเจจเฉย เจเจฎเจเฉฐเจเจฐย เจฎเจพเจฐเจฟย เจฌเจฟเจฆเจพเจฐเฉย เฅฅเฉจเฅฅ
Ajamal expressed love for his son, and because his sonโs name was Narayan, he uttered โNarayan.โ However, my Lord, Waheguru, was filled with love and compassion in His heart, and He freed Ajamal from the Messengers of Death.
-Guru Granth Sahib Ji: Ang 981
From the above-mentioned verses of Gurbani, it is evident that even Ajaamal and Ganika benefited from chanting Kirtam Naam, despite doing so without devotion or understanding. If sinners like Ajaamal and Ganika could gain benefit from the mechanical recitation of Kirtam Naam without heartfelt devotion, then it is worth reflecting on why GurSikhs would not gain immense benefit from chanting Satnaam (the True Name).
Therefore, it is entirely in alignment with Gurmat that the practice of chanting Gurmat Naam, even if initially done without complete devotion, certainly brings spiritual benefit.
Yes, those who recite the Naam with deceitful intentions or to deceive others are a different case. However, many GurSikhs who have taken Amrit and recite the Naam (the Gurmantra), even if initially done without full devotion or solely for the purpose of attaining the Lord, will eventually develop true devotion, love, and focus. Over time, the intention of seeking the Lord’s presence becomes firmly ingrained in their heart and mind. “เจนเจฐเจฟ เจเฉ เจจเจพเจฎเฉ เจธเจฆเจพ เจธเฉเจเจฆเจพเจเฅฅ” โ Regardless of how the Naam is recited, whether with little devotion or great devotion, the Naam will always bring peace and happiness.
Many argue that if the recitation of Gurbani is not done with understanding, then it has no benefit. Their belief is that the purpose of reciting Gurbani is only to understand it, not for meditation or for connecting with the Lord. They are unaware of the transformative power of Gurbani, which is why, where Gurbani mentions that the recitations of the Vedas and other scriptures are futile, they also apply the same reasoning to the recitation of Gurbani, claiming that, as Guru Ji says, even if you carry large books or recite as many texts as you wish, without understanding, the recitation of Gurbani is of no benefit. However, this notion is baseless and does not stand up to the test of Gurmat principles.ย
เจ
เฉฐเจฎเฉเจฐเจฟเจค เจฌเจพเจฃเฉ เจธเฉเจฃเจค เจจเจฟเจนเจพเจฒ เฅฅ เจฌเจฟเจจเจธเจฟ เจเจ เจฌเจฟเจเจฟเจ เจเฉฐเจเจพเจฒ เฅฅเฉงเฅฅ(เฅฅเฉชเฅฅเฉงเฉงเฅฅ)
By listening to the Amrit Bani, one is filled with joy, and all the entanglements of worldly attachments and materialism are eradicated.
-Guru Granth Sahib Ji: Ang 1340
เจ
เฉฐเจฎเฉเจฐเจฟเจค เจฌเจพเจฃเฉ เจนเจฐเจฟ เจนเจฐเจฟ เจคเฉเจฐเฉเฅฅ เจธเฉเจฃเจฟ เจธเฉเจฃเจฟ เจนเฉเจตเฉ เจชเจฐเจฎเจเจคเจฟ เจฎเฉเจฐเฉเฅฅเฅฅเฉงเฅฅ
The Bani, which is in the form of Har (Waheguru), is Amrit, and by listening to it, my ultimate liberation is being attained.
-Guru Granth Sahib Ji: Ang 103
เจเฉเจฐเจฌเจพเจฃเฉ เจธเฉเจฃเจฟ เจฎเฉเจฒเฉ เจเจตเจพเจเฅฅ เจธเจนเจเฉ เจนเจฐเจฟ เจจเจพเจฎเฉ เจฎเฉฐเจจเจฟ เจตเจธเจพเจเฅฅ เฉงเฅฅ เจฐเจนเจพเจเฅฅ (เฅฅเฉชเฅฅเฉซเฅฅ)
O brother, listen to Gurbani, because it removes the filth and effortlessly instills the Lord’s Name in the mind.
-Guru Granth Sahib Ji: Ang 665
These verses clearly indicate that Gurbani contains the power of transformation (Paras Kala), and by listening to it attentively, the filth of the mind is removed, and the Naam settles in the mind. Skeptics deny the existence of Naam and Gurbani, separate from each other. However, in the aforementioned final two verses, there is a distinct mention of Naam and Gurbani, which proves that while Naam and Gurbani are both created from the same divine essence, they are still separate entities. Both are valuable for the GurSikhs to practice. Neither can one deny the existence of Naam Simran by reciting Gurbani, nor can one engage solely in Naam Simran without Gurbani, as Naam Simran is attained through Gurbani, as evidenced by this Gurbani Mahavak.
เจเจน เจฌเจพเจฃเฉ เจเฉ เจเฉเจ
เจนเฉ เจเจพเจฃเฉ เจคเจฟเจธเฉ เจ
เฉฐเจคเจฐเจฟ เจฐเจตเฉ เจนเจฐเจฟ เจจเจพเจฎเจพ เฅฅเฉงเฅฅ เจฐเจนเจพเจเฅฅเฉฌเฅฅเฉชเฅฅเฉชเฅฅ
One who understands this Bani with their heart; meaning, one who imbibes it within their heart, the Name of Hari dwells within them.
-Guru Granth Sahib Ji: Ang 797
From this above discussion, it should not be concluded that Naam should not be recited with devotion or that Gurbani should not be recited with understanding. On the contrary, reciting Naam with devotion and love is an important part of the Gurmat practice of Naam Simran, and reciting Gurbani with understanding and love is also a principle of Gurmat. However, the point of this article is to address those who claim that repeatedly repeating the same word is not in line with Gurmat, or that reciting Gurbani without understanding is futile. Their view is not in accordance with Gurmat.
In our Nitnem, there are Sri Jaap Sahib and Svaiye Bani, which contain difficult words from Persian, Arabic, and Sanskrit, as well as many new combined words that were created by Guru Gobind Singh Ji through the fusion of Arabic and Sanskrit. Understanding the meanings of these words is difficult for the average educated Sikh. However, when Guru Sahib made these daily prayers obligatory for Sikhs, many Sikhs were illiterate. Yet, Guru Sahib still included precious Bani like Sri Jaap Sahib as part of the mandatory daily prayers. If the art of understanding Gurbani was the only way to benefit from it, then Guru Sahib would never have made the recitation of such a valuable Bani, like Sri Jaap Sahib, part of the daily prayers.
The Bani of Sri Japji Sahib, though easy for many Sikhs to read, is understood in its full meaning by only a few rare individuals. Does this imply that the majority of Sikhs, who recite Sri Japji Sahib daily but do not fully grasp its meanings, do not receive any benefit or fruit from its recitation? Certainly, there is a benefit. Children born in foreign countries, whom Guru Sahib has blessed with Gursikhi, often find it challenging to understand Gurbani, let alone grasp its meaningsโeven basic Punjabi can be difficult for them. Yet, they sing Gurbani in kirtan all night long and experience immense bliss. When asked if they understand Gurbani, they humbly reply with great love that, although they may not comprehend its meaning, there is something so divine and filled with love that it brings peace and joy to their hearts. Thus, it is evident that even if one does not understand Gurbani, reciting or singing Gurbani in kirtan still brings joy and bliss.
Many raise the question that, look, in the Panth, Granthi individuals recite Gurbani in the Gurdwaras, conduct Akhand Paaths, and Ragi Kirtanis spend the whole day singing Kirtan, bringing joy to the Sangat, but their personal lives are often worse than those of ordinary people, and they are greedy and selfish. Why is Gurbani not having an effect on them? This question is entirely valid, but it is important to understand that if some Granthis and Ragis do not lead good lives, it is not due to Gurbani’s fault; there are many other reasons for this.
The first point is that the ordinary Granthi and Ragi who perform Paath and Kirtan do so as a job, and they earn a living from it along with their work. They do not perform selfless Paath or Kirtan. Whatever Paath they perform, they do it for worldly gain. If someone recites Gurbani for worldly purposes, their worldly work gets completed, but since they did not do the recitation for spiritual reasons, they receive very little spiritual benefit. Gurbani says โเจธเจพเจ เจตเจธเจคเฉ เจชเจฐเจพเจชเจคเจฟ เจนเฉเจ เจเจฟเจธเฉ เจธเฉเจคเฉ เจฎเจจเฉ เจฒเจพเจเจเฅฅเฅฅเฉงเฅฅ (เฅฅเฉชเฅฅเฉงเฅฅเฉจเฅฅ) Ang: 764
So, the object sought is the one with which the mind is attached. The purpose of most Ragi and Granthi is worldly, and their service is primarily for livelihood. Therefore, they receive worldly gain from the recitation of Gurbani. How can something be obtained if it was not even asked for? But, it is also important to note that even though these people recite Gurbani for the sake of livelihood, they still do receive some spiritual benefit. However, there is no instrument to measure whether Gurbani has an effect on them or not. If we say they are greedy or selfish, it can be stated that if Gurbani is not recited selflessly, then changing one’s nature or character, accumulated over lifetimes, takes time.
It cannot be said that Gurbani is not affecting them. It is certainly having an effect, but it is doing so in accordance with the way they are reciting or singing Gurbani. Eventually, Gurbani will surely help them cross over, even if it takes the next life. The service of Gurbani can never be in vain. The people who talk about Gurbani not having an effect on others are often found to be trapped in the five vices themselves. However, they fail to reflect on their own actions and instead, wherever they sit, they always criticize the preachers of the Gurughar. Their way of constantly criticizing, without doing anything for the community or resolving any issues, does not solve any problems.
Some of the modern intellectuals today are strongly advocating for people to stop reciting Naam Simran and Gurbani. What kind of mission against the Panth are these people pursuing? Is this really the most important issue for Sikhs today? The focus should be on guiding the wandering youth towards Gursikhi, explaining the importance of keeping Kes and connecting them with Gurbani. However, these people, while criticizing religious figures, are also undermining the fundamental principles of Gurmat. May Guru Sahib bless the Panth, grant wisdom to all Gursikhs, so they can themselves become devoted to Naam and Gurbani, and inspire others to follow the path of love and devotion to Waheguru Ji through Gurmat.
References: เจเฉ เจจเจพเจฎ เจเจชเจฃเจพ เจคเฉเจคเจพ เจฐเจเจฃ เจนเฉ ? – Bhai Kulbir Singh Ji
The primary Religious duty of every man is to repeat the Naam just as the clock goes on striking ‘tick, tick’. Every Sikh should attach his mind with each breath with the Naam. Again, again, and again remember God. Drink this Nectar (of the Naam) and satiate the thirst of the mind and the body. Please take care of every breath. Do not allow any breath to go to waste.
– Sant Baba Attar Singh Ji
When the Light of the Naam shines, only then all the evils and sins will be wiped off automatically. Evil habits such as drinking, gambling etc. will automatically vanish, if the Naam is worshipped and repeated. The Naam is just like fire, which burns the evils. It is one of the basic qualities of the Naam or Gurbani that it destroys sins, even if it is not repeated with attention.
– Baba Nand Singh Ji
Naam Simran enables a person to fulfill his worldly obligations more efficiently. A practitioner of Naam Simran can become the best businessman; the best doctor, the best artist, the best soldier. He becomes capable of performing his worldly duties most efficiently. It is because Naam Simran teaches him the technique of concentration and focusing of his energy on any problem. Better concentration leads to greater determination which, in turn, leads to greater effort on which the ultimate success depends. So greater the concentration, the greater the determination, the greater the effort; and the greater the effort, the greater the success.ย
– Bhai Raghbir Singh Bir
