Gurmat Naam is beyond words it is the key to everything, it is everything. Therefore the following few words are one of the most important pieces of information I have had to write.

This information is really directed at Amritdharies as the gift of Naam can only be given by Guru Sahib when one accepts Guru Jee and his Rehat.

The following information is only to help others on their path rather than putting down any ones efforts. We are all learners and we should be able to welcome anything productive in our lives. In an ideal situation the Panj Payare should put across this practice in detail so therefore there is a limit in what I can explain in an open forum without crossing the line.
However we might be confronted with people doing seva in Panj who can not explain beyond the basics. This is all in Akaal Purkhs play, he does not make it easy for some and makes them work for it, even then if that is within their Karams.

However having said this any form of Naam will bring fruit but we should always strive for higher upliftment. There will always be those who would say that what they have is good enough for them, this is therefore not directed at them.

For those of you who want look further then I would recommend you read the Jugthee of Naam written by Bhai Sahib Randheer Singh in Gurmat Naam Abyaas Kamayee on chapter 18 or Gurmat Adhiatam Karam Philosophy chapter 30. This Jugthee should in essence have been relayed by the Panj.

In theory if we practice this key as explained even basically by the Panj in a sehaj manner then there is not a lot that can go wrong.The only time when tath stays in a faster abyass is when it happens automatically but you will know when this happens. In normal practice sehaj is the way. It is only when Naam is done out of this sehaj realm do we loose the direction. Gurbanee reiterates this in the following pangtee

ਸਹਜਿਬਿਲੋਵਹੁਜੈਸੇਤਤੁਨਜਾਈ ॥੧॥

The Tath stays in sehaj. The flow of Naam stays correct in sehaj. If the Tath disappears then the flow gets altered. That is why you will find people practicing Naam in the reverse flow. It has got to a point where people have written this practice in the opposite direction in some books.


The most important part of Gurmat Naam Abyass is to listen to Naam. The complete words of the Gurmantar have to be heard. In practice you will see a lot of people missing this. They might think they are saying all of it but someone else listening in will notice the absence. There are essentially two parts to the Gurmantar the first being “Wahi” and the second being “Guru” both are very important and the balance has to be correct. If there is more emphasis on one of them than the other then the Tath disappears. Some people are sometimes heard making sounds other than Gurmantar this would not be the case if the correct vidhi was followed.

Certain prominent individuals have been heard saying that you get to a stage and you can only hear “Guru Guru” they say Bhai Sahib Randheer Singh has even written this, but when questioned where? They have no reply.

Hence I thought the need to clarify this issue. I have therefore tried to translate Bhai Sahib Randheer Singh’s views, apologies for any mistakes as the wordings are very deep and hard to translate.







From Gurmat Naam Abyass Kamayee - Khalsey Da Gurmat Gurmantar Kehrha Hey
Written by Bhai Sahib Randheer Singh Jee



The thought of Gurmat is to pronounce the complete letters of the complete Guru Shabad (Naam), this praise of recitation is in all of Gurbanee but the maternal mystery of completeness is presented through one part. The absence of Gurmat Naam in its complete letter form not being written follows a continuous distinct deep source of unknowable written knowledge. The maternal mystery is presented in the following Gur Parman


ਵਾਹੁਵਾਹੁਕਰਤੀਰਸਨਾਸਬਦਿਸੁਹਾਈ ॥

ਪੂਰੈਸਬਦਿਪ੍ਰਭੁਮਿਲਿਆਆਈ ॥

ਵਡਭਾਗੀਆਵਾਹੁਵਾਹੁਮੁਹਹੁਕਢਾਈ ॥

ਵਾਹੁਵਾਹੁਕਰਹਿਸੇਈਜਨਸੋਹਣੇਤਿਨ੍ਕਉਪਰਜਾਪੂਜਣਆਈ ॥

ਵਾਹੁਵਾਹੁਕਰਮਿਪਰਾਪਤਿਹੋਵੈਨਾਨਕਦਰਿਸਚੈਸੋਭਾਪਾਈ ॥੨॥



As like the previous Gur Parman (Referring to ਗੁਰੂਗੁਰੁਗੁਰੂਗੁਰੁਗੁਰੂਜਪੁਪ੍ਰਾਨੀਅਹੁ ॥ Shabad from the previous page) the “Guru Guru” here is referring to the True Gurmat Naam of the complete Shabad. In the same way “Waho Waho” in the above Parman is too referring to the complete Shabad letters of the Gurmantar.

Only with Waho Waho and Guru Guru merging can the rasna repeat the complete Gurmantar. It is not befitting for the rasna to do Jap without the “Guru” Shabad. Neither is saying Guru Guru without Waho Waho allowing the rasna to express the complete Gur Shabad Gurmantar Gurmat Naam.

It is only when the two parts of the complete Gurmat Naam Gurmantar Naam are merged can you call it the complete Shabad.





Note : Bhai Sahib Randheer Singh has quoted “Waho” as this is the term used in the shabad however he is referring to the letters “Wahi” in the Gurmantar.



Edited 1 time(s). Last edit at 10/21/2009 09:18AM by admin.

The vidhi/jugti that is given by the Panj puyare has been diluted alot. There are only a few places where it is practised correctly. Most Singhs I know do not even recite the 'Hey' or the '0OO' part of VAHEYGUROO. Clearly for the full benefit we should be reciting vaheyguroo & not Vahgurrr.

The swaas should be in contact with the Dasam Dwar and Naabhee (naval) when using the swaas swaas method.

One indicator of incorrect Abyass is if you fall asleep and more so if the Abyass is at Amritvela when it is done vocally. If the correct method is used then saas would be circulating the blood flow in the body, therefore making it impossible to sleep.

The spine should always be vertical. Breathing through the nose as well as the mouth would also occur when the correct method is adopted.

I know this is slightly going off topic but I thought I would highlight the Simran in kirtan issue.

You will find that in this new age of modern kirtan the Tath gets hidden when they try to fit in the simran. This is because they can not do Simran within vidhi here. Sehaj Naam Abyass is continual sustainable Abyass but when the simran kicks in, this abyass is then disturbed.

The lack of true Naam Abyass is the reason why we have gone down this road. It’s all about following trends and looking to be popular. Don’t get me wrong I’m not saying anyone is committing paap or something but rather that the true beauty of kirtan is being lost. It’s a shame especially in the AKJ because they all seem to going down this route. It’s come to a point that if you don’t do simran in kirtan you are seen to be not doing kirtan AKJ style.

I’m sure kirtan in puratan times did not happen like this so I don’t see why the need to modernise.

The best simran is done in conjunction with Gurbanee this is because you stay within the vidhi and also enjoy the bliss from Gurbanee. The Anand of Gurmat Naam Abyaas is beyond words in this Keertan.

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