ÿþ<HTML><HEAD><TITLE>N&#256M (lit. name)</TITLE> <style type="text/css"> .BODY { background-color: #EAF1F7; background-image: url('images/gtbh.jpg'); background-repeat: no-repeat; background-attachment: fixed; background-position: center; color: #0066CC;} .C1{text-align: justify;color: #0066CC;FONT-size: SMALL;FONT-family: Tahoma;} .BIB{text-align: center;color: #000099;FONT-size: SMALL;FONT-family: Tahoma;} .CONT{text-align: right;color: #FF0000;FONT-size: SMALL;FONT-family: Tahoma;} </style><META NAME="keywords" CONTENT="NM"> <META http-equiv="content-type" content="text/html; charset=UTF-8"></HEAD> <BODY class="BODY" oncontextmenu="return false" ondragstart="return false" onselectstart="return false"> <FONT ALIGN="JUSTIFY" FACE="Tahoma"> <p class="C1">&#65279N&#256M (lit. name), a collection of sounds possessing the capacity to signify a person, place, thing or idea, is a key term in Sikh theology, embodying a concept of central importance. It subsumes within it the revelation of God's being, the only fit object of contemplation for the individual, the standard to which his life must conform, and the essential means of purification and liberation.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; <i>N&#257m</i> translates easily and accurately into the English word &#8216Name', but this does not provide an actual understanding of its full import as a conceptual category in Sikhism. Even as commonly understood, a name is not a mere label. It expresses something of the nature of whatever it designates, or at least points towards that nature. As used in the compositions of the Gur&#363s, the word <i>n&#257m</i> is a summary expression for the whole nature of Ak&#257l-Purakh (God). Anything which may be affirmed concerning Ak&#257l-Purakh is an aspect of <i>n&#257m</i>. Because He is all-powerful, it follows that omnipotence is part of <i>n&#257m</i>. Because He knows all things, omniscience is similarly a feature of nam. The many and varied qualities which may be attributed to Ak&#257l-Purakh &#8212 His timelessness, His transcendence and immanence, even His manifestation in the form of the created world of time and space &#8212 are all to be regarded as aspects of <i>n&#257m</i>. And because Ak&#257l-Purakh is infinite, so too is His Name.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; This stress upon <i>n&#257m</i> as an expression of the inherent nature of Ak&#257l-Purakh should not imply that it is essentially passive. In the Sikh belief, it is crucial that individuals should understand its active role. <i>N&#257m</i> is the bringer of liberation. The means to release from the circuit of birth and death are enunciated by the Gur&#363, and the message thus communicated by him enjoins all people to bring their lives into harmony with the divine Name. By means of regular devotion, coupled with strict virtues, each person can develop a pattern of living which accords with the nature of Ak&#257l-Purakh as expressed in his Name. By bringing one's being and personality into ever-closer conformity with the being of Ak&#257l-Purakh as affirmed by the Name one shall obtain liberation from the cycle of transmigration. The task is not an easy one, but persistently pursued it leads to the ultimate harmony. For some people this condition of perfect peace can be attained while they are yet living this life.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; The person who wishes to appropriate the benefits conferred by a discernment of the divine Name must undergo the discipline of <i>n&#257m simaran</i>, remembrance, i.e. constant awareness of the Name. The act of <i>simaran (smara&#7751a) </i> is on the one hand related to the act of <i>&#347urati</i> (&#347ruti), hearing or listening to the Word (<i>n&#257m, &#347abda</i>), and on the other to the function of <i>smriti</i>, i.e. consciousness which means retention in one's awareness of what has been heard. The notion of <i>n&#257m simaran</i> is thus similar to that of <i>&#347urati-&#347abda</i>. At one level this involves the practice of <i>n&#257m japa&#7751&#257</i> or repeating the Name, a long established convention whereby merit is acquired by devoutly repeating the sacred word. This helps the devotee to internalize the meaning of the word he may be uttering and in this sense the practice is explicitly enjoined in the Sikh faith. Further, the discipline must be practised in a corporate sense with devotees gathering as a fellowship (<i>satsa&#7749g</i>) to sing hymns of praise (k&#299rtan). A third level which is also required of the loyal disciple is meditation. Ak&#257l-Purakh, as expressed in the Name, is to be remembered not merely in the repeating of auspicious words or the singing of inspired hymns but also in deep contemplation of the divine mystery of the Name. All three practices constitute legitimate and necessary forms of <i>n&#257m simaran</i>; and all serve progressively to reveal the divine Name to the person who earnestly seeks it. As Gur&#363 R&#257m D&#257s, N&#257nak IV, says in <i>S&#257ra&#7749g k&#299 V&#257r</i>, "Name incorruptible is beyond our comprehending. At the same time, it is our constant companion and pervades all creation. The true Gur&#363 discloses it unto us and lets us perceive it in our hearts. It is through God's grace that we meet with such a Gur&#363" (GG,1242). According to Gur&#363 Arj&#257n, God's Name is the key to emancipation (<i>mukt&#299</i>) and the means of attaining it (jugat&#299) ; God's Name is the fulfilment (<i>tripat&#299</i>) and enjoyment (<i>bhugat&#299</i>). He who repeats God's Name suffers no setback. God's Name is the devotee's distinction. Repeating God's Name the devotee wins honour (GG, 264-65).</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; In Sikhism, <i>n&#257m</i> is an ontological category, a term denoting the Divine presence, a proper name for the Reality, an epithet of the Truth which does not exist apart from or in addition to the Truth, but is Truth by itself. <i>N&#257m</i> thus means Ak&#257l-Purakh, the Creator who is beyond time. The word is sometimes used in compounds such as <i>sati-n&#257m</i> and <i>hari-n&#257m</i>, the Name of God. Occasionally, it is also used as a prefix as in <i> n&#257m-nidh&#257n</i> (the treasure of <i>n&#257m</i>)and <i>n&#257m-ras</i>(sap or essence of <i>n&#257m</i>). In Sikh usage, <i>n&#257m</i> is not mere name, but the Ultimate Reality itself. <i>N&#257m</i> is that Omnipresent Existence which manifests itself in the form of creation and is the source and sustenance of all beings and things (GG, 284). In other words, <i>n&#257m</i> is the manifest form of the Transcendent Spirit, unknowable otherwise to the human mind. <i>N&#257m</i> is the source of creation and like God is all-pervasive. At the same time, <i>N&#257m</i> is coextensive with creation; there is no space where <i>n&#257m</i> is not &#8212 <i>jet&#257 k&#299t&#257 tet&#257 n&#257u vi&#7751u n&#257vai n&#257h&#299 ko th&#257u</i>: all that Thou hast created is Thy Name, i.e. manifestation; there is no place where Thy Name does not pervade (GG, 4). This manifestation of <i>n&#257m</i> is orderly; its operation conforms to a fixed plan. From this point of view <i>n&#257m</i> is identifiable with <i>hukam</i>, the divine Ordinance, and is closely connected with divine Will (raz&#257) and divine Grace (<i>pras&#257d</i>), which are further aspects of the divine Ordinance (<i>hukam</i>). <i> N&#257m</i> reflects the immanence of the Transcendent One in creation, which does not exist apart from His conscious Will.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; The word <i>n&#257m</i> is normally discussed in association with the terms <i>shabad</i> (Skt. <i>&#347abda</i>) and <i>gur&#363</i>, and it is also closely linked to the word <i>hukam</i>. In many instances <i>n&#257m</i> and <i>shabad</i> are used interchangeably; in other cases, however, they can be separated. "From <i>shabad</i> has originated <i>n&#257m</i>" (GG, 644), which implies that the Truth as mediated by the Gur&#363 is the <i>shabad</i> (Word), whereas Truth as received by the believer is <i>n&#257m</i>. The Gur&#363 is the &#8216voice' (<i> b&#257&#7751&#299</i>) of Ak&#257l-Purakh speaking the &#8216Word' (<i>shabad </i>) which communicates the truth of the Name (<i>n&#257m</i>). He who cognizes <i>shabad</i> shelters <i>n&#257m</i> in his heart. Bh&#257&#299 Gurd&#257s, in his <i>V&#257r&#257&#7749</i>, 1.37, says that Gur&#363-N&#257nak set in motion the wheel of <i>sati-n&#257m</i> or the vision of Holy Reality. Here <i>n&#257m</i> refers to the doctrine or teaching of Gur&#363 N&#257nak. This doctrine is traced by Gur&#363 N&#257nak to his preceptor who is none other than God. "In whose heart is embedded the Name of the Lord is the true preceptor" (GG, 287). He it is who illumines the mind of the devotee with the <i>n&#257m</i>. The mysteries of <i>n&#257m</i> are indeed manifold; at several places in Gur&#363 Granth S&#257hib it is called <i>nidh&#257n</i> or the treasure-house of riches (GG, 29,522); without it everyone is poor (GG, 1232). It is called the light, <i> joti</i> (<i>jyoti</i>) which dispels all darkness (GG, 264).</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; In Sikhism, the concept of <i>n&#257m</i> represents a whole religious way, a &#8216discipline leading to God-realization . But one cannot cognize <i>n&#257m</i> without divine Grace. Words commonly used in this context are <i> nadar</i>, <i> day&#257</i>, <i>pras&#257d, k&#7771p&#257</i>, etc., variously translated as &#8216grace' or &#8216mercy'. Deluded by his <i> haumai</i> (egocentricity), man remains blind to the <i>n&#257m</i> which lies all around him, and by the act of grace will be put in the path to realizing it. By the favour of Ak&#257l-Purakh he meets the holy Gur&#363 who makes him aware of <i> n&#257m</i>. The person who pursues and glorifies n&#257m and, in obedience to the Gur&#363, lives a life which conforms to it, will eventually achieve the blissful serenity of union with the Divine. The actual obligations of a life of obedience find expression in the regular, disciplined practice of the various forms of <i>n&#257m-simaran</i>, individually as well as in <i>sa&#7749gat</i>, and in acts of approved piety. Faithful cultivation of <i>n&#257m</i> lifts the disciple to that sublime condition known as mystic experience by far transcending the power of expression. It is this experience which frees him forever from the cycle of transmigration and confers on him the gift of eternal bliss.</p> </font> <p class="BIB"> BIBLIOGRAPHY<p class="C1"><ol class="C1"><li class="C1"> &#346abad&#257rth <i> Sr&#299 Gur&#363 Granth S&#257hib </i>. Amritsar, 1969<BR> <li class="C1"> Jodh Si&#7749gh, <i> Gurmat Nir&#7751aya </i>. Lahore, 1932<BR> <li class="C1"> Sher Singh, <i> Philosophy of Sikhism </i>. Lahore, 1944<BR> <li class="C1"> Avtar Singh, <i> Ethics of the Sikhs </i>. Patiala, 1970<BR> <li class="C1"> Nripinder Singh, <i> The Sikh Moral Tradition </i>. Delhi, 1990<BR> </ol><p class="CONT">L. M. Joshi<br></p><BR> </font><img src="counter.aspx" width="1px" height="1px" alt=""></HTML></BODY>