T. Singh
There is no doubt that the word ‘Ram’ (pronounced ‘Raam’ ) is mentioned in the Sri Guru Granth Sahib. But, it has to be seen in what context it has been mentioned.
The word ‘Ram‘ has two aspects in Gurmat Wisdom of the Sri Guru Granth Sahib. It’s emphasized by the Sri Guru Granth Sahib to recognize the difference between both.
Instead of going around quarrelling or arguing with others, the Sri Guru Granth Sahib asks us to properly understand the difference between the two different ‘Ram’ mentioned in the Gurbani, and then live it in your own life.
When a Hindu Veer says Ram, he is thinking in his mind of the son of king Dasrath born in Ayodhya. Good for those who believe it.
HOWEVER, when a Sikh (learner) says ‘Ram’, he is thinking of the Omnipresent or All-pervading Universal Energy (Aatam Ram, Hukam…).
Hence, the Unique and Revolutionary Sikhi or Gurmat of Baabaa Nanak asserts there is a difference in saying ‘Ram’, and a Sikh must recognize this difference!
• ਸਭੈ ਘਟ ਰਾਮੁ ਬੋਲੈ ਰਾਮਾ ਬੋਲੈ ॥: Ram speaks within all Hearts, solely Ram speaks (Sri Guru Granth Sahib 988).
• ਘਟਿ ਘਟਿ ਰਮਈਆ ਰਮਤ ਰਾਮ ਰਾਇ ਗੁਰ ਸਬਦਿ ਗੁਰੂ ਲਿਵ ਲਾਗੇ ॥: The All-pervading Divine Ruler (of the Universe) Ram is contained in each and every heart. (One) gets connected (to Ram) through the Gur-Shabad (Giaan, Wisdom, Upadesh…). (Sri Guru Granth Sahib 172).
• ਆਤਮ ਰਾਮੁ ਰਾਮੁ ਹੈ ਆਤਮ ਹਰਿ ਪਾਈਐ ਸਬਦਿ ਵੀਚਾਰਾ ਹੇ ॥੭॥: By engaging in the Shabad Vichaar, one obtains this understanding that the soul and ‘Ram’ are one and the same (ਇਕ-ਰੂਪ). ||7|| (Sri Guru Granth Sahib 1030).
‘There is a difference in saying Ram’ — (1) Gurmat’s Ram and (2) the Pujaaree’s Ram are two different Ram
The Gurbani says:
• ਪੂਜਹੁ ਰਾਮੁ ਏਕੁ ਹੀ ਦੇਵਾ ॥ : Perform Poojaa (worship…) of ONLY ONE Ram. (Sri Guru Granth Sahib 484).
BUT, WORSHIP WHICH RAM? The Sri Guru Granth Sahib talks about two Ram, and tells us exactly which Ram to worship — Omnipresent Creator:
(1) There is Ram of the Gurmat that we are asked to worship by the Sri Guru Granth Sahib — ‘Gurmat Ram-ਗੁਰਮਤਿ ਰਾਮੁ’, ‘Meraa Ram-ਮੇਰਾ ਰਾਮੁ’, ‘Hamrae Ram-ਹਮਰੇ ਰਾਮ’, ‘Merae Ram-ਮੇਰੇ ਰਾਮ’, ‘Aatam Ram‘ — Omnipresent Creator:
• ਆਤਮ ਰਾਮੁ ਸਰਬ ਮਹਿ ਪੇਖੁ ॥: See Aatma Ram in all (Sri Guru Granth Sahib 892).
• ਗੁਰਮਤਿ ਰਾਮੁ ਜਪੈ ਜਨੁ ਪੂਰਾ ॥: Who understand Ram through the Gurmat (i.e., ‘Gurmat-Ram’), becomes Complete (i.e. he unites with his Mool within). (Sri Guru Granth Sahib 228).
• ਜਪਿ ਮਨ ਸਿਰੀ ਰਾਮੁ ॥ ਰਾਮ ਰਮਤ ਰਾਮੁ ॥ ਸਤਿ ਸਤਿ ਰਾਮੁ ॥ ਬੋਲਹੁ ਭਈਆ ਸਦ ਰਾਮ ਰਾਮੁ ਰਾਮੁ ਰਵਿ ਰਹਿਆ ਸਰਬਗੇ ॥੧॥ ਰਹਾਉ ॥: O mind! Understand Ram. (That Ram which is) the All-pervading Ram. Which is everlasting. O brother! Utter Ram forever (i.e. live daily life of Wisdom and Virtues), who is All-pervading everywhere. ||1||Pause|| (Sri Guru Granth Sahib 1202).
• ਪੂਜਾ ਕੀਚੈ ਨਾਮੁ ਧਿਆਈਐ ਬਿਨੁ ਨਾਵੈ ਪੂਜ ਨ ਹੋਇ ॥੧॥ ਰਹਾਉ ॥ ਬਾਹਰਿ ਦੇਵ ਪਖਾਲੀਅਹਿ ਜੇ ਮਨੁ ਧੋਵੈ ਕੋਇ ॥ ਜੂਠਿ ਲਹੈ ਜੀਉ ਮਾਜੀਐ ਮੋਖ ਪਇਆਣਾ ਹੋਇ ॥੨॥: Contemplation on the Naam (Giaan or Wisdom) is the Poojaa. Without the Naam, there is no Poojaa ||1||Pause|| As the stone idols are washed from outside, (instead) if one were to wash his mind, (then his inner) filth would be removed (i.e. filth of Bikaar: lust, anger, greed…) and his soul would be cleansed and thus his life-journey would be liberated (from Bikaar…). ||2|| (Sri Guru Granth Sahib 489).
(2) And, there is Ram of the greedy and self-serving Pujaaree (clergy), which we are not asked to worship — ‘Tumaraa Ram-ਤੁਮਰਾ ਰਾਮੁ’ i.e., ‘your Ramchand‘.
• ਪਾਂਡੇ ਤੁਮਰਾ ਰਾਮਚੰਦੁ ਸੋ ਭੀ ਆਵਤੁ ਦੇਖਿਆ ਥਾ ॥ ਰਾਵਨ ਸੇਤੀ ਸਰਬਰ ਹੋਈ ਘਰ ਕੀ ਜੋਇ ਗਵਾਈ ਥੀ ॥੩॥: O Pandit! I saw your Ramchand coming too (i.e., O Paande, I heard of Ramchand that you talk about – ‘Tumaraa Ram-ਤੁਮਰਾ ਰਾਮੁ’). He (i.e., that Ramchand you talk about) had to fight a war against Raawan and lost his wife (kidnapped by Raawan)! ||3|| (Sri Guru Granth Sahib 875).
The Sri Guru Granth Sahib asks its Sikhs (learners) to consider the difference (variance, separation…) between these two.
• ਕਬੀਰ ਰਾਮ ਕਹਨ ਮਹਿ ਭੇਦੁ ਹੈ ਤਾ ਮਹਿ ਏਕੁ ਬਿਚਾਰੁ ॥ ਸੋਈ ਰਾਮੁ ਸਭੈ ਕਹਹਿ ਸੋਈ ਕਉਤਕਹਾਰ ॥੧੯੦॥: O Kabeer! There is a difference in saying ‘Ram’. This is something to be considered. The same Ram is used by all beings (for the All-pervading Ram – ਰਮਿਆ ਹੋਇਆ ਰਾਮ), and the same Ram is used by the performers (of Raasleelaa – ਰਾਸਧਾਰੀਏ, ਰਾਮਲੀਲਾ, etc. – for the son of Dassrath born in Ayodhya). (Sri Guru Granth Sahib 1374).
• ਕਬੀਰ ਰਾਮੈ ਰਾਮ ਕਹੁ ਕਹਿਬੇ ਮਾਹਿ ਬਿਬੇਕ ॥ ਏਕੁ ਅਨੇਕਹਿ ਮਿਲਿ ਗਇਆ ਏਕ ਸਮਾਨਾ ਏਕ ॥੧੯੧॥: O Kabeer! Use the word ‘Ram’, only to speak of the Omnipresent. You should discriminate between the two while mentioning them (i.e., You must make that distinction). One (‘Ram’) is All-pervadingl, while the other (i.e., Ram Chander, Dassrath’s son born in Ayodhya) is contained in one (body only – his own body alone). (Sri Guru Granth Sahib 1374).
Now, from the Gurbani, let’s try to further understand the difference between these two.
• ਨਾਮੁ ਨ ਜਾਨਿਆ ਰਾਮ ਕਾ ॥ ਮੂੜੇ ਫਿਰਿ ਪਾਛੈ ਪਛੁਤਾਹਿ ਰੇ ॥੧॥ ਰਹਾਉ ॥: (O Fool! You) do not know the Naam (Giaan, Knowledge…) of Ram. O fool! (You) will regret and repent in the end! ||1||Pause|| (Sri Guru Granth Sahib 156).
Ram of the Gurmat – Aatam Ram
Ram of the Gurmat is ONE (‘Ekankaar’), revelling in all Hearts (ਰਮਿਆ ਹੋਇਆ, Universal Energy, ‘Ajoonee’ or without birth and death, without mother and father, without body…). There is no second(‘ਆਤਮ ਰਾਮੁ ਸਭ ਏਕੈ ਹੈ-Aatam Ram sabh EK hai‘. Also, the word Ram is synoymous with Hari, Gobind, Gopal, Prabh, Mool, Jot, Sajjan, etc.
• ਸਾਤੈਂ ਸਤਿ ਕਰਿ ਬਾਚਾ ਜਾਣਿ ॥ ਆਤਮ ਰਾਮੁ ਲੇਹੁ ਪਰਵਾਣਿ ॥: Seventh: (Kabeer Ji says!) Know (my) words to be True: accept Aatmaa (Soul) to be Ram. (Sri Guru Granth Sahib 343).
• ਆਤਮ ਮਹਿ ਰਾਮੁ ਰਾਮ ਮਹਿ ਆਤਮੁ ਚੀਨਸਿ ਗੁਰ ਬੀਚਾਰਾ ॥: Omnipresent God (Universal Energy…) is in soul, and soul is in Omnipresent God. This is realized through Reflecting on the Guru’s Shabad. (Sri Guru Granth Sahib 1153).
In a nutshell, the Gurmat’s Ram is not a particular embodied being.
• ਸਦਾ ਸਦਾ ਸੋ ਸੇਵੀਐ ਜੋ ਸਭ ਮਹਿ ਰਹੈ ਸਮਾਇ ॥ ਅਵਰੁ ਦੂਜਾ ਕਿਉ ਸੇਵੀਐ ਜੰਮੈ ਤੈ ਮਰਿ ਜਾਇ ॥: Serve That (ONE) forever who is contained in all. Why serve another who is born, and then dies? (Sri Guru Granth Sahib 509).
• ਲਖ ਚਉਰਾਸੀਹ ਜੀਅ ਜੋਨਿ ਮਹਿ ਭ੍ਰਮਤ ਨੰਦੁ ਬਹੁ ਥਾਕੋ ਰੇ ॥ ਭਗਤਿ ਹੇਤਿ ਅਵਤਾਰੁ ਲੀਓ ਹੈ ਭਾਗੁ ਬਡੋ ਬਪੁਰਾ ਕੋ ਰੇ ॥੧॥ ਤੁਮ੍ਹ੍ਹ ਜੁ ਕਹਤ ਹਉ ਨੰਦ ਕੋ ਨੰਦਨੁ ਨੰਦ ਸੁ ਨੰਦਨੁ ਕਾ ਕੋ ਰੇ ॥ ਧਰਨਿ ਅਕਾਸੁ ਦਸੋ ਦਿਸ ਨਾਹੀ ਤਬ ਇਹੁ ਨੰਦੁ ਕਹਾ ਥੋ ਰੇ ॥੧॥ ਰਹਾਉ ॥ ਸੰਕਟਿ ਨਹੀ ਪਰੈ ਜੋਨਿ ਨਹੀ ਆਵੈ ਨਾਮੁ ਨਿਰੰਜਨ ਜਾ ਕੋ ਰੇ ॥ ਕਬੀਰ ਕੋ ਸੁਆਮੀ ਐਸੋ ਠਾਕੁਰੁ ਜਾ ਕੈ ਮਾਈ ਨ ਬਾਪੋ ਰੇ ॥੨॥੧੯॥੭੦॥: (O Pandit, you say that) wandering through eighty-four Lakhs of births, Nand (father of Krishna) was totally exhausted. (You say that) according to preordained good destiny, Nand worshiped God because of which he was blessed with the opportunity to raise Krishna as his son. ||1|| You say that (Krishna) was the son of Nand, but tell me whose son was Nand himself? When there was no earth or sky and the ten directions, then where was this Nand (the father of Krishna)? ||1||Pause|| (O Pandit) God, whose Naam is immaculate does not go through the womb and and is not afflicted by Maya. (O Pandit) Kabeer’s God is one who neither has father nor mother. ||2||19||70|| (Sri Guru Granth Sahib 338-339).
Being Formless, attributeless, unborn, undying, fearless, changeless, Eternal, Truth, All-pervading, Timeless, Transcendental, without animosity etc. the Gurmat’s Ram is Omnipresent, Omniscient — the Mool of all beings. The ONE Creator is diffused (extended out or scattered) in the entire Creation.
• ਸ੍ਰੀ ਰਾਮਚੰਦ ਜਿਸੁ ਰੂਪੁ ਨ ਰੇਖਿਆ ॥ ਬਨਵਾਲੀ ਚਕ੍ਰਪਾਣਿ ਦਰਸਿ ਅਨੂਪਿਆ ॥: O Parmeshar!) You are that Sri Ramchand who has no form or feature (i.e. You are Formless). You are also the unequalled (singular, ONE or IK) ‘Banamaalee’ and ‘Chakrpaani’. (Sri Guru Granth Sahib 1082).
• ਨਾਨਕ ਨਿਰਭਉ ਨਿਰੰਕਾਰੁ ਹੋਰਿ ਕੇਤੇ ਰਾਮ ਰਵਾਲ ॥: O Nanak! The Divine is Fearless and Formless; myriads of others, like (embodied) Ram, are insignificant before Him (Sri Guru Granth Sahib 464).
Hence, the Gurmat’s Ram is Formless and Infinite. Because, if He possesses a form, He would be finite and thus could never be Omnipresent! A finite substance can possess only finite attributes, finite actions and finite nature. Also, being finite and possessing a form, He could never be free from hunger, thirst, heat, cold, disease, imperfections, fears, and so on. This proves, therefore, that the Gurmat’s Ram is Formless, and revels in each and every Heart. Therefore, realize THAT Ram within the Heart!
• ਹਿਰਦੈ ਰਾਮੁ ਰਮਹੁ ਮੇਰੇ ਭਾਈ ॥: O my brother! Contemplate Ram in your Heart (Sri Guru Granth Sahib 159).
• ਨਾ ਤਿਸੁ ਮਾਤ ਪਿਤਾ ਸੁਤ ਬੰਧਪ ਨਾ ਤਿਸੁ ਕਾਮੁ ਨ ਨਾਰੀ ॥: (Divine) has no mother, father, son, and kinsmen; (He) is free of lust, and has no wife (Sri Guru Granth Sahib 597).
According to the Gurmat, the Divine is Unperishable — He neither takes birth nor does He die.
• ਸਗਲੀ ਥੀਤਿ ਪਾਸਿ ਡਾਰਿ ਰਾਖੀ ॥ ਅਸਟਮ ਥੀਤਿ ਗੋਵਿੰਦ ਜਨਮਾ ਸੀ ॥੧॥ ਭਰਮਿ ਭੂਲੇ ਨਰ ਕਰਤ ਕਚਰਾਇਣ ॥ ਜਨਮ ਮਰਣ ਤੇ ਰਹਤ ਨਾਰਾਇਣ ॥੧॥ ਰਹਾਉ ॥ ਕਰਿ ਪੰਜੀਰੁ ਖਵਾਇਓ ਚੋਰ ॥ ਓਹੁ ਜਨਮਿ ਨ ਮਰੈ ਰੇ ਸਾਕਤ ਢੋਰ ॥੨॥ ਸਗਲ ਪਰਾਧ ਦੇਹਿ ਲੋਰੋਨੀ ॥ ਸੋ ਮੁਖੁ ਜਲਉ ਜਿਤੁ ਕਹਹਿ ਠਾਕੁਰੁ ਜੋਨੀ ॥੩॥ ਜਨਮਿ ਨ ਮਰੈ ਨ ਆਵੈ ਨ ਜਾਇ ॥ ਨਾਨਕ ਕਾ ਪ੍ਰਭੁ ਰਹਿਓ ਸਮਾਇ ॥੪॥੧॥: (O Pandit) setting aside all other lunar days, you say God was born (as Krishna) on the eighth lunar day. ||1|| (O pundit) Led astray by doubt, you practice falsehood and are talking about such false flimsy beliefs, because God is beyond birth and death. ||1||Pause|| (O Pandit, you) prepare sweet treats and you pretend to feed to Krishna. O ignorant foolish Saakat (one separated from Truth), God neither takes birth, nor He dies. ||2|| You sing lullabies to the idol of Krishna and pretend that you are putting God to sleep: (O pundit) this is the source of all sins vices, transgression, mistakes etc.). May that mouth burn, which says that God incarnates. ||3|| God neither takes birth nor he dies; He neither comes from anywhere nor He goes anywhere. Nanak’s God is pervading everywhere. ||4||1|| (Sri Guru Granth Sahib 1136).
According to the Sri Guru Granth Sahib, Ram of the Gurmat — which is All-pervading and beyond birth and death — is to be realized within through the Wisdom of the Gur-Shabad.
In other words, according to the Sri Guru Granth Sahib, it’s the mind that has to do the ‘Darshan‘, within (‘ਘਰਿ ਆਪਨੜੈ – Ghari Aapanrhai‘):
• ਆਵਹੁ ਸਜਣਾ ਹਉ ਦੇਖਾ ਦਰਸਨੁ ਤੇਰਾ ਰਾਮ ॥ ਘਰਿ ਆਪਨੜੈ ਖੜੀ ਤਕਾ ਮੈ ਮਨਿ ਚਾਉ ਘਨੇਰਾ ਰਾਮ ॥: O Divine Friend, Ram! Come, so that I may behold Your Darshan (i.e., understanding of the Formless – ਨਿਰਾਕਾਰ ਦੀ ਸੂਝ-ਬੂਝ). I am waiting for You in my Heart. O Ram (Mool, Jot…)! Within my mind is great yearning. (Sri Guru Granth Sahib 764).
The word ‘Ram’ is mentioned hundreds of times in the Gurbani (Sri Guru Granth Sahib). Whenever we come across this word while reading or listening the Gurbani, over 99% of the time it would be representing this Ram of the Gurmat as mentioned above.
On the other hand, only a few times it would be for the King Dashrath’s son Ram (born in Ayodhya).
Ram of the Pujaaree – Embodied Ram
Ram of the Pujaaree (i.e. crafty Pandit, Brahmin, clergy…) is born and subject to death. He thus has form, body, attributes, etc.
Hence, the Pujaaree’s Ram is time-bound. Thus limited. This is totally opposite of the Ram of the Gurmat which is attributeless, unborn, undying, Formless, Timeless, Eternal, Transcendental, Jot, revels each and every Heart (not separate from man).
Since the Pandit’s Ram possesses a form (i.e. time-bound), he would be finite and thus could never be Omnipresent! A finite substance can possess only finite attributes, finite actions, finite nature, and be limited by time and space. Also, being finite and possessing a form, He could never be free from hunger, thirst, heat, cold, disease, wounds and injuries, imperfections, fears, pain, separation and union, likes and dislikes, and so on.
Not only contrary to the Gurmat, the self-serving Pandit’s concept of Ram is also totally contrary to the teaching of the Vedas. Consider how the Vedas describe the absolute Divine Principle as eternal, bodiless or Formless:
• He is bodiless (Yajur Veda 40:8).
• The Formless Supreme Spirit that pervades the universe can have no material representation, likeness or image (Yajur Veda 32:3).
• There is only one God, worship Him (Rig Veda, Vol. 6, 45:16).
• God is One and Only One, Neither two, nor three, nor four, nor five, nor six, nor seven, nor eight, nor nine, nor ten, but One, certainly Only One (Atharvaveda 13.4.15-19).
Apparently, it seems as the self-serving Brahmins or Pandits don’t even believe or follow the Wisdom of their own Vedas!
Clearly, the self-serving Pujaaree (clergy) have totally tortured the True spiritual Wisdom of the Vedas with made-up stories. Thus misleading people in the process — steering them away from the Path of Truth to the path of spiritual indigestion, Maya or falsehood, Karamkaand or empty rituals, myths (concocted stories and practices…), religious paraphernalia etc. The Gurbani confirms this as follows:
• ਕਬੀਰ ਕਾਗਦ ਕੀ ਓਬਰੀ ਮਸੁ ਕੇ ਕਰਮ ਕਪਾਟ ॥ ਪਾਹਨ ਬੋਰੀ ਪਿਰਥਮੀ ਪੰਡਿਤ ਪਾੜੀ ਬਾਟ ॥੧੩੭॥: Kabeer, the religious books (of Pandits/ Pujaaree) are like a prison made of paper, and the rituals (Karamkaand) written in ink are like the doors of that prison. The stone idols have spiritually drowned the people of this world (in the ocean of worldliness), and Pandits (i.e. the clergy/Pujaaree) are plundering people (i.e. robbing people by engaging them in useless rituals and idolatry Poojaaand though donation-Daan etc.). ||137|| (Sri Guru Granth Sahib 1371).
According to the Sri Guru Granth Sahib, all embodied beings are ‘Avtaar’ (ਅਵਤਾਰ) — subject to birth and death.
• ਮਾਨੁਖਾ ਅਵਤਾਰ ਦੁਲਭ ਤਿਹੀ ਸੰਗਤਿ ਪੋਚ ॥੨॥: The human ‘Avtaar‘ (birth) is difficult to be attained, and yet, (the human) keeps company with the worthless (Bikaar, and lives unaware or indiscriminately like the creeping creatures). ||2|| (Sri Guru Granth Sahib 486).
The Gurmat of Baabaa Nanak makes it very clear that the Pandit’s embodied Avtaar Ram is also subject to birth and death (i.e. finite), and so on. This proves, therefore, that the Pandit’s embodied Ram is not the Gurmat’s Formless Ram which is unborn and undying…
• ਰਾਮੁ ਗਇਓ ਰਾਵਨੁ ਗਇਓ ਜਾ ਕਉ ਬਹੁ ਪਰਵਾਰੁ ॥: Ram (king Dassrath’s son born in Ayodhya) passed away, as did Raawan, even though he had lots of relatives. (Sri Guru Granth Sahib 1429).
Understandably, the Sri Guru Granth Sahib tells us merely uttering or repeating ‘Ram Ram’ (or ‘Waheguru Waheguru’ for that matter) by tongue is not the Gurbani’s Naam-Simran or Naam-Jap.
• ਰਾਮ ਰਾਮ ਸਭੁ ਕੋ ਕਹੈ ਕਹਿਐ ਰਾਮੁ ਨ ਹੋਇ ॥ ਗੁਰ ਪਰਸਾਦੀ ਰਾਮੁ ਮਨਿ ਵਸੈ ਤਾ ਫਲੁ ਪਾਵੈ ਕੋਇ ||1||: Everyone utters Ram Ram; but by such utterance (merely uttering by tounge-ਨਿਰਾ ਜੀਭ ਨਾਲ), Ram does not happen. By Gur-Grace (Grace of the Gur-Shabad-Giaan), Ram comes to dwell in the mind, and then, the fruit (of Aatam-Giaan…) is obtained. ||1|| (Sri Guru Granth Sahib 491).
• ਰਾਮੁ ਰਾਮੁ ਕਰਤਾ ਸਭੁ ਜਗੁ ਫਿਰੈ ਰਾਮੁ ਨ ਪਾਇਆ ਜਾਇ ॥: The entire world roams around uttering ‘Ram, Ram, Ram’; but ‘Ram’ cannot be Realized like this. (Sri Guru Granth Sahib 555).
• ਮਾਥੇ ਤਿਲਕੁ ਹਥਿ ਮਾਲਾ ਬਾਨਾਂ ॥ ਲੋਗਨ ਰਾਮੁ ਖਿਲਉਨਾ ਜਾਨਾਂ ॥੧॥: Maathae tilaku hathi maalaa baanaa… (Sri Guru Granth Sahib 1158)!
The Sri Guru Granth Sahib clearly tells us that our Mool within (Prabh, Ram, Hari, Gobind…) cannot be realized by ‘Bol-ਬੋਲ’ (repeating or iterating any word, ਰੱਟ etc.). Because, the Mool is beyond iteration or speech. Therefore, instead, the Gurbani urges us to acquire the Nature (Virtues) of Ram or Hari. We routinely (or daily) read or hear this:
• ਕਾਹੂ ਬੋਲ ਨ ਪਹੁਚਤ ਪ੍ਰਾਨੀ ॥ ਅਗਮ ਅਗੋਚਰ ਪ੍ਰਭ ਨਿਰਬਾਨੀ ॥: No ‘Bol-ਬੋਲ’ can take the mortal (to Prabh, Mool…). Prabh (Mool) is inaccessible, unperceivable to the senses, beyond speech (Sri Guru Granth Sahib 287).
• ਰੂਪੁ ਨ ਰੇਖ ਨ ਰੰਗੁ ਕਿਛੁ ਤ੍ਰਿਹੁ ਗੁਣ ਤੇ ਪ੍ਰਭ ਭਿੰਨ ॥: The Creator has no form, no shape, no color and is free from the three qualities of Maya (i.e. Rajo, Tamo, Sato). (Sri Guru Granth Sahib 283).
• ॥ ਜਪੁ ॥ ਆਦਿ ਸਚੁ ਜੁਗਾਦਿ ਸਚੁ ॥ ਹੈ ਭੀ ਸਚੁ ਨਾਨਕ ਹੋਸੀ ਭੀ ਸਚੁ ॥੧॥: ‘Jap-ਜਪੁ’ = Realization (within NOT without). The Creator is within me from my ‘Aad’ (Conception). He is within me SINCE Conception, following Conception. He is within me Here and Now. Nanak, He is within me throughout my existence. ||1|| (Sri Guru Granth Sahib 1).
Gurmat asks us to explore Ram Within
In nutshell, Ram of the Gurmat is our Inner Consciousness (Surat-ਸੁਰਤ). In other words, since the Sri Guru Granth Sahib addresses the human mind, Sikhi’s Ram is Within all beings as their Inner Consciousness.
• ਹਰਿ ਆਤਮ ਰਾਮੁ ਪਸਾਰਿਆ ਮੇਰੇ ਗੋਵਿੰਦਾ ਹਰਿ ਵੇਖੈ ਆਪਿ ਹਦੂਰੀ ਜੀਉ ॥੩॥: Hari — Atam Ram — is diffused everywhere in the beings, He beholds all; His Immanent Presence is pervading everywhere. ||3|| (Sri Guru Granth Sahib 174).
Those who have realized Ram Within are called Gurmukhs (Enlightened beings) in the Sri Guru Granth Sahib.
• ਗੁਰਮੁਖਿ ਝਗੜੁ ਚੁਕਾਇਓਨੁ ਇਕੋ ਰਵਿ ਰਹਿਆ ॥ ਸਭੁ ਆਤਮ ਰਾਮੁ ਪਛਾਣਿਆ ਭਉਜਲੁ ਤਰਿ ਗਇਆ ॥ Gurmukhs are free of conflict and strife, they see One Ram, in them and hence pervading everywhere. Recognizing the pervading Ram in Souls one crosses over the world-ocean (Bhaujal).
In a nutshell, the Pandit’s embodied Ram is not the Gurmat’s Aatam Ram. The concept of Ram manufactured by the Pandit is a disastrous recipe for remaining caught in suffering of this Bhav Saagar.
In fact, the Gurmat’s Aatam Ram also pervades the Pujaaree’s embodied Ram, Raawan etc.
• ਸਭੁ ਆਤਮ ਰਾਮੁ ਪਛਾਣਿਆ ਗੁਰਮਤੀ ਨਿਜ ਘਰਿ ਵਾਸੁ ॥੩॥: (Those imbued in the Shabad) Recognize Aatam Ram in all, and through the ‘Gurmatee’ (Wisdom of the Sri Guru Granth Sahib), they dwell in the Home of their own Inner Self. ||3|| (Sri Guru Granth Sahib 69).
The Sri Guru Granth Sahib asks — instead of worshipping the Aatam Ram Within — if, as a Manmukh-Saakat-Mayadhaaree (un-enlightened beings), one worships ‘Doojaa‘ (second, duality, Maya, another, embodied being, etc.), that person cannot find Happiness in life (i.e. Bliss, Peace or Joy):
• ਆਤਮਾ ਰਾਮੁ ਨ ਪੂਜਨੀ ਦੂਜੈ ਕਿਉ ਸੁਖੁ ਹੋਇ ॥: They (Manmukh) do not worship the Aatam Ram, how can they find Sukh (i.e., Joy, Happiness, Peace…) from another (i.e., duality, Maya…)? (Sri Guru Granth Sahib 1415).
Hence until we search and explore Ram Within, we will remain stuck in Bhaujal or Bhav Saagar. This constitutes the exile (‘Nikaalaa‘ or ‘Banvaas’ in ‘Bhaujal‘) of Ram separated from Sita and Lakhshman (i.e. one’s separation from Budhi or intellect, and Mann or mind).
• ਰੋਵੈ ਰਾਮੁ ਨਿਕਾਲਾ ਭਇਆ ॥ ਸੀਤਾ ਲਖਮਣੁ ਵਿਛੁੜਿ ਗਇਆ ॥: Ram (Not the son of King Dasharath) weeps because he is sent into exile (‘Banwaas’ in ‘Bhaujal’). (This Aatmic Ram) is separated from Sita and Lakshman (Budhi or intellect and Mann or mind). (Sri Guru Granth Sahib 954).
Upon becoming the Gurmukh (Enlightened mindset) — upon Aatam Ram uniting with Sita and Lakshman (Sita = Budhi or intellect; Lakshman = Mann or mind) — the exile comes to an end and the Gurmukh returns Home to Sukh Saagar or Sach Khand Within (i.e. Ayodhya), the Ultimate Purpose of human life!
Gurmat’s Ram Naam is meant to be Understood and applied
Clearly, according to the Gurbani (Sri Guru Granth Sahib), the Ram of the Gurmat is the subject of understanding ( ‘BOOJHAN‘); thus beyond Maya (i.e., beyond images and idols, beyond books, beyond religious paraphernalia, beyond letters of the alphabet, beyond ritualistic worship and dogmas, beyond senses etc.):
• ਰਾਮ ਨਾਮ ਕੀ ਗਤਿ ਕੋਇ ਨ ਬੂਝੈ ਗੁਰਮਤਿ ਰਿਦੈ ਸਮਾਈ ॥: No one knows the essence of the Ram Naam; it comes to abide in the Heart through the Gurmat (Giaan or spiritual Knowledge of the Sri Guru Granth Sahib). (Sri Guru Granth Sahib 602).
• ਗੁਰ ਪਰਸਾਦੀ ਜਿਨ੍ਹ੍ਹੀ ਰਾਮੁ ਪਛਾਤਾ ਨਿਰਗੁਣ ਰਾਮੁ ਤਿਨ੍ਹ੍ਹੀ ਬੂਝਿ ਲਹਿਆ ॥੧੭॥: By Gur-Grace (by the Grace of the Giaan or spiritual Knowledge of the Sri Guru Granth Sahib), those who recognize (within their Heart) the Attributeless Ram, they have understood Him. ||17|| (Sri Guru Granth Sahib 435).
Apparently, the Gurmat’s Ram is ‘Gun Vaachak’ name (adjective – ਗੁਣ ਵਾਚਕ), NOT ‘Jaati Vaachak’ (not related to a person – ਜਾਤਿ ਵਾਚਕ…).
Therefore, the Gurmat’s ‘Ram’ or ‘Ram Naam‘ is the subject of searching — Inner Inquiry, understanding, knowing, recognizing, experiencing, or realizing WITHIN (Ajappa Jaap). After understanding, it’s meant to be applied in daily life. With the help of the Guru’s Shabad, the Gursikhs (learners) solves the riddle.
• ਰਾਮ ਨਾਮੁ ਆਤਮ ਮਹਿ ਸੋਧੈ ॥: (A true devotee) searches for the Ram Naam within his own Soul (Sri Guru Granth Sahib 274).
• ਰਾਮ ਨਾਮ ਜਪਿ ਹਿਰਦੇ ਮਾਹਿ ॥: Understand Ram in the Heart (Sri Guru Granth Sahib 283).
THE VIEWS EXPRESSED BY CONTRIBUTORS ARE THEIR OWN AND NOT THE VIEW OF TRUTH BEHIND LIE.
