Guru Nanak’s Conception of the Nam and Surat-Sabd Yoga

Bhai Jodh Singh The word Nam has been used in two senses in Guru Nanak’s Bani, as an appellation and as a symbol to denote the All-pervading Supreme Reality that sustains the universe. To realize this Presence is the aim of an individual soul set forth by the Guru. Again and again he emphasizes this point in his teachings, “He alone lives, who enshrines God in his hears: Nanak, none else lives. Even if he lives, he will depart dishonoured. All he eats goes waste: Intoxication of wealth, intoxication of royalty, the shameless defrauded and deprived. Without the Name he will die disgrace!” “Those who have not relished the taste of love, cannot know the purpose (of life) fixed by the Bridegroom: Like a guest entering an uninhabited house they depart (empty-handed) as they came. The swan (soul) has given up singing praises of God and is pecking at carrions, earning a hundred reproaches by day and a thousand by night. Cursed is the life spent in mere gluttony and distending the tummy. Nanak, except love for the True Name, all other attachments are inimical (to the soul).” How to realize this Presence? The first step is to recite, understand and delve deep in the Guru’s word. “This body is the marketplace of the bullion merchant (God). O brother, the business man who reflects on guru’s word sticks firmly to the merchandise display in it. Blessed is the trader who being united with the word (of the Guru) engages in this take. One returns home earning profit if by Guru’s word he knows the eneffable.” Religious life as defined by Guru Nanak does not consist in mechanical performance of rites and ceremonies. According to him the basis of spiritual life is the right conduct as portrayed by the Guru. “Nothing can approach Truth but Right conduct excels it.” The pure in heart will find God. “Truth can be contained only in a pure vessel (heart) but few adopt pure conduct.” Again to emphasize this point he says, “Shun vice and run after virtue. Those who commit sins will have to repent. Those who cannot distinguish between right and wrong occasion sink in mud (of sins) again and again. With dirt of greed inside and much falsity in speech, why are you bathing your body from outside. Through the Guru ever repeat the pure Name, then alone will your inside become pure. Shun covetousness, give up calumny then you will be rewarded through Guru’s word. Keep me in the way that pleases Thee, O God, They servant will glorify thee through the word.” The followers of Semitic religions offer animals in sacrifice to atone for their sins. Some Indians think that a bath in a river which they consider holy will wash off their sins. Others undergo severe penances and perform austerities for the same purpose. But mortification of flesh does not clean the heart of its evil propensities. Desires the cause of frustration and misery cannot be annihilated by these means. “Some pick up roots and hide in forests. Some roam in ochre-coloured robes calling themselves yogis and sanyasis. Full of desire inside hankering after good and clothes they waste their time in vain: They are neither householders nor anchorets. They cannot avoid death and desires arising out of three modes (gunas). The god of death cannot approach those who listen to the guru’s instruction. He (yama) becomes a servant of their servants. Relying on the True Word and with Truth in their mind they practise detachment even while living in their homes. Nanak! who serve their Satguru give up all desires.” “When a man ascends the ladder of truth with the True Name on his lips, home and forest become the same to him. Automatically his evil understanding is destroyed, praises of God take its place. Subduing his mind he gets the illumination (mentioned) in the six sastras. He sees the light of God pervading everywhere and serving the Guru he reaches his real abode. But if he assumes the outer forms of various sects his desires increases. He undergoes the suffering resulting from sensual pleasures and happiness leaves his body. Lust and anger rob his inner wealth. Let him get rid of scepticism and get salvation through the name.” We remember those whom we love. Constant remembrance begets love of God in us. And “Those who are imbued with the love of God love all”. Egoism that begets hatred is destroyed and compassion for our fellow men takes its place. In serving others we feel pleasure and our whole being is filled with devotion to Him. “Guru’s instruction leads to loving devotion. Egoism inside is destroyed through the word. The wandering mind is restrained and controlled and the True Name fills our being.” The Guru does not prescribe animal sacrifices, performance of various forms of yajnas, bathing at sacred Tirathas or ascetic practices for the atonement of our sins. Loving devotion to Name accomplishes this purpose for a Sikh. “When hands, feet, trunk or body are soiled with dirt, washing them with water cleans them of it. When clothes became impure with urine, we cleanse them of it. When our mind is defiled by sins, loving devotion to Name will wash it of that impurity.” “Impurity of (mind) will be removed by the True Name. Through the Guru’s grace one should always keep his mind imbued with the Name.” Mere mechanical repetition of the Name is of no avail in our spiritual progress. “Leaving the tongue, when one repeats the Name with the heart, then its full significance is realized.” I.E. repetition by tongue should result in constant remembrance by heart. When the name is enshrined in the heart then immanence of the Supreme spirit is realized. “In the ambrosial hours of the morning meditate on the True Name and His glory. By good actions a man gets the vesture (body) but the door of salvation is reached through His grace.” From the time of Upanisads the discipline for self realization was the practice of Astang yoga of Patanjali, details of which are given in his yoga aphorisms. Later on the system of Hatha yoga was adopted by the Nath sect of earsplit yogins. In both systems the practiser was advised to resort to lonely places like forests or mountain caves. In an appendix to the English translation of yogic aphorisms call Raj yoga, Swami Vivekananda quotes from Svetasvatra Upanishad the following sloka: In (lonely) places as mountain caves, where the floor is even, free of pebbles or sand, where there are no disturbing noises from men or waterfalls, in places helpful to the mind and pleasing to the eyes, yoga is to be practised (mind is to be joined). Chapter II, Sloka 10. In Hatha yoga Pradipka by Swatma Ram Swami the 12th Sloka of the first discourse directs: The practiser of Hatha yoga should live alone in a small Matha situated in a place free from rocks, water and fire of the extent of a horos length, in a country ruled by a virtuous king, (inhabited) by people following Dharma, where he could get alms easily and which is free from disturbance. Guru Nanak does not want the practiser of Nam to resort to forests or mountain caves. In his dialogue with the Siddhas recorded in Ramkali measure Lohari Pajinvities Guru Nanak to adopt such a life saying: “Away from the markets and thoroughfares, we live among the shrubs and trees of forests, eat for food roots and fruits. An Audhut should always discourse on gnosis. Bathing in sacred places please is obtained and no dirt remains attached to the mind. Lohari Pa, the disciple of Gorakh says this is the discipline of yoga.” The Guru replies: “In the markets and thoroughfares a man should remain alert and not let his mind run after others’ women. Without the support of the Name the mind finds no rest, nor its hunger (for worldly goods) is appeased. The Guru has shown me the ship, the city and the home where I peacefully trade in truth. My sleep (of forgetfulness) is broken and I eat little and reflect on Reality, O Nanak.” God of Guru Nanak is formless, has no shape or features. A question is sometimes asked on what a man should fix his attention in Jap (recitation) or Simrin (remembrance). God has no form but the Guru says He is endowed with attributes and qualities. Uttering the Name by tongue our heart should concentrate on these qualities which are predicated of Him. “In the ambrosial hours of early morning reflect on His True Name and on His greatness (great attributes).” Those who reflect on Nirbhau (without fear) become fearless themselves. The Name is a gift of God through the Guru. By our own attempts we cannot be imbued with it. As long as egoism (individuality) persists the Name is not enshrined in our heart. The Guru says: “I fall again and again at the feet of the Guru, through whom I have realized God inside. When I reflect on Him God fills my heart, and seeing Him in my heart I dwell on Him. Utter the Name of God and thou will be redeemed. The jewel of Name is found through the grace of the Guru, ignorance is destroyed and light dawns. But by mechanical utterance thy bonds will not break, thy egoism and doubt will not be destroyed. When thou meetest the guru, thy egoism will disappear and then thou will be of any account. When the Name of God, the beloved of devotees, is enshrined in thy heart, the world will become an ocean of peace. The Lord, dear to his devotees and the life of the world, will save thee by His beneficence if thy mind surrenders to that of the Guru. He who grapples with his mind and accepts death (of the body) will receive the Lord. His desires will be absorbed in their source. And then the life of the universe will shower his grace and his mind will be attuned to Him (God).” All the adjustments of mind which contribute to the attainment of harmony and balance are automatic and unconscious even where self-consciousness and introspection are highly developed. Surati Shabad Yoga In the lexicons compiled by competent lexographers the words Surti and Sabad have a number of meanings each. Instead of discussing which of them apply to these words in Guru Nanak’s hymns we shall try to find their meanings from quotations in which they occur. “When Surti awakens to the melody of the Sabada within, mind in the body of six nerve ganglions (Chakras) becomes detached (from sensual pleasures). My mind was absorbed in perennial music, and through Guru’s instruction it was attuned to the True Name. Devotion to God brings bliss, O man! Through guru’s instruction the Name tastes sweet and one is absorbed in it.” The word Sabad means Gursabad in this quotation which is clear from the following: “The Sabada of Guru tastes supremely sweet. This nectar I found inside me. He who tasted it reaches perfection. His mind gets satisfaction and body is comforted.” Again “Seeing Him (God) through Guruís word (Sabada) my mind was reconciled, for none else can imbue it with love. Day and night He watcheth over living beings He is the king.” In his dialogue with the Siddhas in Ramkali the meaning of these two words is made clear. When Charpat asks Guru Nanak how to cross the impassable ocean of this Samsara he replies: Just as a lotus flower remains detached in water and a duck’s feathers do not get wet floating in a stream so one crosses the ocean of Samsara by keeping the Surti glued to Sabada. By enshrining the One in his heart he lives as if in solitude and cherishes no hopes amidst hopes. Wear the earrings of listening without break to the Sabada inside and destroy egoism and mineness. Get rid of lust, anger and pride the Guru’s word has made it clear. Make the thought that God is all-pervading thy wallet and patched coat, then says Nanak! The one God grants salvation. The Lord is True and true is His glory. He who tests this teaching of the Guru will find it true. In the last lines of pauri 21 it is recorded: He who destroys the poison of egoism through Guru’s word (Gursabad) abides in his own house. Nanak is the slave of him who through the Word knows Him who has created the universe. In the third and fourth lines of pauri 34 the word Savad and Gursabad are used as synonyms. He who dies (to self) through Guru’s word will find the door to salvation. Without the Word all are lured away by other, reflect on it in thy mind. When the Siddhas put him these questions in pauri 43, “How did life originate, of what creed is the sway in the present age? What is the gospel that keeps you detached? Explain to us your doctrine that Sabada makes one cross the ocean of Samsara,” he replied: Nanak speaks listen to it O yogi. Air (breathe) originates life and the sway is of the creed of Satguru. The Sabad is the Guru and the Surti attuned to it is the disciple. The inexpressible gospel of the Lord keeps one detached. God is the Guru in all ages says Nanak. He who reflects on the gospel of Sabad through the Guru’s instruction his fire of egoism is extinguished. The split-eared yogis of Nath school were having this dialogue with Guru Nanak. They heard sounds when the prana (the vital force) pierced the Anhat-Chakar situated near the heart. The sound began with the sound resembling the tinkling of ornaments. Progressing further when he pierces the fifth chakra the sound like that of a kettle is heard. Further on he hears the sound like that of a mardal (a sort of drum) and when he pierces the knot in Agya Chakra, situated in the midst of two brows he hears the sound of a flute and vina. Guru Nanak no where in discoursing on Surti-sabad mentions such sounds. He was not a Hatha yogin and his attention was not fixed on such sounds. In Japu pauri 5 he had clearly stated “the word of the Guru is the (nadang) music which the seers hear in their moments of ecstasy, the word of the guru is the highest scripture (Vedang).” “By communion with the word we attain the vision unattainable.” The word Sabada used in connection with Surti does not mean any sort of sound, it means the Guru’s word. Bhai Gurdas in his var 4 pauri 4 removes all doubts on this point. “His (the Sikhs) surti is wide awake to the Sabada, he is deaf to every sound except that of Guru’s word”. Again in pauri 5 of Var 28 he says, “To know what it is to be the disciple of the Guru he in the company of Sadhus (who have practised the method) should learn to attune his Surti to the word.” The Guru’s word, deep as the ocean, is the Guru. Without the word, the world goes astray.” This quotation removes all doubts regarding the meaning of ‘sabad’ in Gurbani. The repetition of the Name is practised by the sufi saints and the Catholic branch of Christian also repeat such phrases as “Ave Maria.” Dwelling on the same idea mind is attuned to it and a state of ecstasy ensures.