BOOK ONE

 

Naam or Word

 

I.       Introductory

 

Naam is easier said than known and practiced.  It is only an adept in the mysteries of Naam who knows its true significance and the great power that lies hidden in it.  Apparently it is just a syllable, but what it connotes is beyond understanding even by the most learned in book knowledge; though it may be possible to apprehend it through the grace of one well versed not only in the theory but in the practice as well of the Word.

"Name" and the "named" are, in fact, one and the same.  There is hardly any distinction between the two: one is the abstract form of that which is concrete.  Light cannot be separated from the sun.  The two go together all the world over.  Similarly Godhood and God cannot be demarcated and set aside in watertight compartments as two separate entities.  The former is just an attribute of the latter.  "Naam" is nothing more nor less than Godhood of God; one may call it what one may like--the Holy Spirit, the Comforter, etc.  It is the primal manifestation of God, responsible for the entire creation.  It is the primeval form of God.  St. John speaks of it thus:

In the beginning was the Word, and the Word was with God and the Word was God.  The same was in the beginning with god.  All things were made by Him, and without Him was not anything made that was made.  In Him was life; and the life was the light of man.  And the light shineth in darkness; and the darkness comprehendeth in not. *1

In these memorable words, St. John has tried to give us some idea of the marvelous nature of the Word or Naam, as it is also called.  It combines in it the triple principle of Creation, Sustenance and Destruction--the Trimurti of the Hindu mythology of Brahma, Vishnu and Shiva--the Creator, the Preserver and the Destroyer respectively, all the three deriving their motor power from Godhood or God-in-action, Naam or Word.

Hazrat Moieen-ud-Din Chishti, in this context says,

Naam and the Naamed are but one,

Light of Naam witnesseth His glory.

All that is, is of and from Naam, for it pervades everywhere.  It is the life principle of the entire creation.  He in whom this Word or Naam becomes personified is called a saint for it is said that, "Word was made flesh and dwelt among us."  Such a one has reached the summum bonum of life and gained the El Dorado of human existence.  For him there is nothing more to wish for and aspire for.  On the other hand, one who has not been able during his life-time to establish a contact with Naam, at the time of death quits the body like a defeated gambler who leaves a gambling den with empty hands.  Sant Kabir says,

Better by far is a leper with weeping sores, if established in Naam,

Than a fine stalwart swain who knows not the value of Naam.

Greatness of Naam and its need

The access to spiritual regions cannot be gained except with the wings of Naam.  A Persian poet says,

It behooves thee to fly to the higher realms and that thou canst do with the wings of Naam.

Again,

If thou wishest union with Truth, thou must get united with Naam (i.e., Word or the manifest form of Truth unmanifested) for therein lies the only possible union with Truth.  The constant meditation of Name means constant companionship with the Named.

A touch with the Divine current purifies a person of all iniquities.  All doubts and distractions disappear and the mind becomes steady and firm, with the result that God's light is reflected therein.

If thou wert to cleanse the mirror of thy mind with the sweet remembrance of His Name, His glory shall surely shine within thee.

Kabir Sahib has beautifully described the value of Naam:

Naam may appear but a monosyllable compared with

the countless sins that about;

But a little dose of the Naam when taken, reduces the entire garbage to a heap of ashes;

And the pracitice of the Naam rubs clean all the mental impurities;

For the Naam acts as a spark of fire in a powder magazine;

By communion with the Naam, one transcends the limitations of the flesh,

And reaches far beyond the realm of the pairs of opposites.

All the supernal powers serve but Naam;

Bless with Naam, one becomes the abode of all powers.

                                                                                                               KABIR

A contact with Naam assures salvation to all, whether good or bad, learned or unlettered.  As sun and fire give warmeth and light to al, snow and ice give exhilarating freshness, so Naam cannot fail to produce its effect, no matter how the contact may come about, with or without faults.  Khwaja Nizam-ud-Din Chishti says,

The glory of God's Naam has attuned my body and soul,

The parched and thirsty get honeyed nectar from it.

Various Names of God

The sages and the saints have described God I innumerable terms, as for instance Swami or Soami, meaning Lord God; Nirala (peerless or without a compeer); Anami (the nameless); Har Rai, Agam or Alakh (the incomprehensible or the ineffable); Ram Rai or Sat Purush (the eternal Truth or unchangeable permanence); Ek Ankar (the one life breath or live principle); Puran Chetan Purush (complete consciousness); Akal (timeless or the deathless one).

All these are just attributive or qualitative names--names signifying one or another of God's attributes.  Such names simply describe any one aspect or fact of god as appealed foremost to someone's individual liking.  Thousands of such names appear in holy scriptures: Ram (all pervading), Rahim (gracious or merciful), Girdhari (en-compassing), Murari, Allah, Khuda,Wah-I-Guru, and the like.  The Jews call Him yahweh or Jehovah.  All these names are worthy of our adoration for each one of them tries to single out some aspect of the Beloved.

I revere each one of Thy names, O God! *2

                                                                                                     Guru Nanak