Introduction:
Ever since childhood, I had heard about Sikhi consisting of three principles.
1) kirt krnee (ਕਿਰਤ ਿਰਨੀ): Working for one’s living
2) vNd chhknaa (ਵੰਡ ਛਿਣਾ): Sharing one’s earnings with the needy.
3) naamu jpunaa (ਨਾਮੁਜਪਣਾ): Reciting the word “Vahiguru”.
They were listed in different order, lately naamu jpunaa (ਨਾਮੁਜਪਣਾ), reciting the word
“Vahiguru”, has been brought to the top.
These are in addition to the five kkaar (ਪੰਜ ਿਿਾਰ) or 5Ks, as a part of Sikhi Dress.
For a long time, that is what I believed as well. It is only after I started to read Gurbani and give
presentations on Sikhi that I uncovered them to be very limiting.
My journey into Gurbani:
As a hindsight, I can say that it all got started with me revisiting, over and over, my
understanding of the first pourhee (ਪੌੜੀ) of jpu jee saahib (ਜਪੁਜੀ ਸਾਕਿਬ). As best as I understand
the line by line meaning of the first pourhee (ਪੌੜੀ), it is:
1) sochai sochi n hovEee jay sochee lkh vaar (ਸੋਚੈਸੋਕਚ ਨ ਿੋਵਈ ਜੇਸੋਚੀ ਲਖ ਵਾਰ ॥)
One is not purified even if one bathes lacs of times. (The implication may be that one
one’s mind is not purified even if one bathes at lacs of places designated as holy, i.e.
ਤੀਰਕਿ ਇਸ਼ਨਾਨ = teerthi Eishnaan, does not purify the mind)
2) chupai chup n hovEee jay laaEi rhaa liv taar (ਚੁਪੈਚੁਪ ਨ ਿੋਵਈ ਜੇਲਾਇ ਰਿਾ ਕਲਵ ਤਾਰ ॥)
One’s mind is not quiet (at peace, in tune with The Eikko (ੴ ), The Supreme Power) by
keeping mum and sitting in a trance for a long time. The implication may be that a mind
is not at peace even when one is doing a moun vrt ( ਮੌਨ ਵਰਤ).
3) bhukhiAaa bhukh n Autree jay bNnaa pureeAaa bhaar (ਭੁਕਖਆ ਭੁਖ ਨ ਉਤਰੀ ਜੇਬੰਨਾ ਪੁਰੀਆ
ਭਾਰ ॥) The greedy persons continue to want more even after collecting all the material
goods of multiple worlds. (The implication may be even when a person amasses all the
known worldly wealth, there is always desire for more and the mind is still not in tune
with Eikko (ੴ ), The One, The Supreme Power)
4) shs siAaanpaa lkh hohi t Eik n chlai naali (ਸਿਸ ਕਸਆਣਪਾ ਲਖ ਿੋਕਿ ਤ ਇਿ ਨ ਚਲੈਨਾਕਲ ॥)
Even if hundreds of wise/bright ideas (knowledge of religious books), turn into lacs,
even then, none is of any use. (The implication may be even after winning religious
discussions with multiple contestants, one never has enough knowledge to have
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satisfaction and peace of mind and is not in tune with The Eikko (ੴ ), The One, The
supreme power)
Then the question:
5) kiv schiAaaraa hoEeeAai kiv koorhai tutai paali (ਕਿਵ ਸਕਚਆਰਾ ਿੋਈਐ ਕਿਵ ਿੂੜੈਤੁਟੈਪਾਕਲ ॥)
Then how would one become schiAaaraa (ਸਕਚਆਰਾ): i.e. Truthful life, in tune with The
Eikko (ੴ) the Supreme Power, and how would one free oneself from the falsehood
(rituals etc.)?
The answer:
6) hukmi rjaaEee chlnaa naank likhiAaa naali. |1| ( ਿੁਿਕਮ ਰਜਾਈ ਚਲਣਾ ਨਾਨਿ ਕਲਕਖਆ ਨਾਕਲ ॥੧॥).
By living in accordance with the hukmu (ਿੁਿਮੁ), Order of The Eikko (ੴ ), Nanak has
penned it down.
So, to me, the whole thing boils down to living in tune with hukmu (ਿੁਿਮੁ), Order of The Eikko
(ੴ ), The One, The Supreme Power.
As best as I can understand from Gurbani, hukmi rjaaEee chlnaa (ਿੁਿਕਮ ਰਜਾਈ ਚਲਣਾ), to live in
tune with the Order of The Eikko (ੴ ), The One, the Supreme Power, is the only precept in
Sikhi. Of course there are various aspects of hukmi rjaaEee chlnaa (ਿੁਿਕਮ ਰਜਾਈ ਚਲਣਾ), which
could be further listed.
To achieve the objective of living in tune with the hukmu (ਿੁਿਮੁ), one must know the hukmu
(ਿੁਿਮੁ).
Therefore, learning and understanding hukmu (ਿੁਿਮੁ) becomes a prerequisite.
What then is the hukmu (ਿੁਿਮੁ)?
While seeking out the hukmu (ਿੁਿਮੁ), one comes across the verse:
Eayko naamu hukmu hai naank stiguri deeAaa bujhaaEi jeeAu. |5| (M:1, P:72)
ਏਿੋਨਾਮੁਿੁਿਮੁਿੈਨਾਨਿ ਸਕਤਗੁਕਰ ਦੀਆ ਬੁਝਾਇ ਜੀਉ ॥੫॥ (ਮ:੧, ਪੰ:੭੨)
This states that the naamu (ਨਾਮੁ), is the only hukmu (ਿੁਿਮੁ). And the importance of the naamu
(ਨਾਮੁ), is reemphasized in the verse:
puNn daan jp tp jaytay sbh Aoopri naamu. (M:5, P: 401)
ਪੁੰਨ ਦਾਨ ਜਪ ਤਪ ਜੇਤੇਸਭ ਊਪਕਰ ਨਾਮੁ॥ (ਮ:੫, ਪੰ:੪੦੧)
The naamu is above, or has higher benefit than, all other actions like charity, donation,
recitation, meditation etc. one may practice.
So, living within hukmu of The Eikko (ੴ ), The One, the Creation / Nature, is in line with living in
accordance with naamu.
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Which makes understanding the naamu (ਨਾਮੁ) a paramount requirement, so one may live by it,
follow it.
Now, where can one learn about the naamu (ਨਾਮੁ)?
As per Gurbani verse:
Jnu nank bolay gun baanee gurbaanee hri naami smaaEiAaa. |4|5| (M;4, P:494)
ਜਨੁਨਾਨਿੁਬੋਲੇ ਗੁਣ ਬਾਣੀ ਗੁਰਬਾਣੀ ਿਕਰ ਨਾਕਮ ਸਮਾਇਆ ॥੪॥੫॥ (ਮ:੪, ਪੰ:੪੯੪)
This verse states that the naamu (ਨਾਮੁ), is permeated in to the Gurbani.
And as per the verse:
Eisu jug mhi nirbhAu hri naamu hai paaEeeAai gur veechaari. (M:3, P:365)
ਇਸੁਜੁਗ ਮਕਿ ਕਨਰਭਉ ਿਕਰ ਨਾਮੁਿੈਪਾਈਐ ਗੁਰ ਵੀਚਾਕਰ ॥ (ਮ:੩, ਪੰ:੩੬੫)
One can understand the naamu (ਨਾਮੁ), grasp it, by contemplating on Guru’s teachings. Since
Gurbani enshrined in Sri Guru Granth Sahib is the eternal Sikh Guru, one would seek the answer
there. Please note that for one to learn about naamu (ਨਾਮੁ), one must not only read it, but fully
understand and comprehend the message of Gurbani. In fact per Gurbani verse:
gurmukhi gaavai gurmukhi boojhai gurmukhi sbdu beechaaray. (M:3, P:753)
ਗੁਰਮੁਕਖ ਗਾਵੈਗੁਰਮੁਕਖ ਬੂਝੈਗੁਰਮੁਕਖ ਸਬਦੁਬੀਚਾਰੇ॥ (ਮ:੩, ਪੰ:੭੫੩)
Guru’s follower should sing, understand and comprehend, and discuss (for better
understanding) the sbd (ਸਬਦ), the Spiritual Word.
Reading Gurbani, one comes to realize that the naamu jpunaa (ਨਾਮੁਜਪਣਾ), reciting the word
Vahiguru, as commonly understood and practiced in Sikh community, if at all, is an extremely
limited part of practicing the naamu (ਨਾਮੁ).
As per Gurbani, one must not only recite the naamu (ਨਾਮੁ), but also,
naamu DhiAaaAunaa (ਨਾਮੁਕਿਆਉਣਾ) always keeping the naamu in one’s
thoughts
naamu saalaahunaa (ਨਾਮੁਸਲਾਿੁਣਾ) praising the naamu
naamu bujhnaa (ਨਾਮੁਬੁਝਣਾ) Comprehending the naamu
naamu jpnaa (ਨਾਮੁਜਪਣਾ) reciting the naamu
naamu chaytnaa (ਨਾਮੁਚੇਤਣਾ) remember the naamu in mind,
naamu dRirhaaAunaa (ਨਾਮੁਕਦਿੜਾਉਣਾ) affirming the naamu in the mind
naamu smaalnaa (ਨਾਮੁਸਮਾਲਣਾ) carefully securing the naamu
naamu pchhaannaa (ਨਾਮੁਪਛਾਨਣਾ) recognizing the naamu
naamu mni vsaAunaa (ਨਾਮੁਮਨ ਵਸਾਉਣਾ) letting the naamu reside in the mind
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naamu Aur Dhaarnaa (ਨਾਮੁਉਰ ਿਾਰਨਾ) beholding the naamu in the heart
naamu peenaa (ਨਾਮੁਪੀਣਾ) drinking the naamu
naamu Aur haarnaa (ਨਾਮੁਉਰ ਿਾਰਨਾ) letting the naamu the garland the
heart
naamu vkhaaAunaa (ਨਾਮੁਵਖਾਉਣਾ) displaying the naamu
naamu smaarnaa (ਨਾਮੁਸਮਾਰਨਾ) dwelling on the naamu,
naamu kirkhnaa (ਨਾਮੁਕਿਰਖਣਾ) paying off the balance with
the naamu
naamu bhuNchnaa (ਨਾਮੁਭੁੰਚਣਾ) digesting the naamu
naamu AraaDhnaa (ਨਾਮੁਅਰਾਿਣਾ) remembering/adoring the naamu
naamu simrnaa (ਨਾਮੁਕਸਮਰਨਾ) reciting the naamu
naamu Auchaarnaa (ਨਾਮੁਉਚਾਰਨਾ) speaking naamu
naamu sunnaa (ਨਾਮੁਸੁਣਨਾ) listening naamu
naamu beechaarnaa (ਨਾਮੁਕਵਚਾਰਨਾ) pondering over the naamu
naamu vaapaarnaa (ਨਾਮੁਵਪਾਰਨਾ) trading the naamu,
naamu ADhaaro bnaaAunaa (ਨਾਮੁਆਿਾਰ ਬਣਾਉਣਾ) making naamu the base of all
of one’s actions
naamu paaAunaa (ਨਾਮੁਪਾਉਣਾ) attaining the naamu
naamu prvaar bnaaAunaa (ਨਾਮੁਪਰਵਾਰ ਬਣਾਉਣਾ) making the naamu one’s family
naamu prapti krnaa (ਨਾਮੁਪਰਾਪਤ ਿਰਨਾ) achieving naamu
naamu da keertn krnaa (ਨਾਮੁਦਾ ਿੀਰਤਨ ਿਰਨਾ) singing the naamu,
naamu chitayrnaa (ਨਾਮੁਕਚਤੇਰਨਾ) reflecting on the naamu
naamu beejnaa (ਨਾਮੁਬੀਜਣਾ) sowing the naamu
naamu bilovnaa (ਨਾਮੁਕਬਲੋਵਣਾ) churning the naamu
naamu bhojn bnaaAunaa (ਨਾਮੁਭੋਜਨ ਬਣਾਉਣਾ) making the naamu your food
naamu paihnnaa (ਨਾਮੁਪਕਿਨਣਾ) wearing the naamu
naamu vnj bnaaAunaa (ਨਾਮੁਵਣਜ ਬਣਾਉਣਾ) making the naamu your business
naamu vaapaar bnaaAunaa (ਨਾਮੁਵਾਪਾਰ ਬਣਾਉਣਾ) making the naamu your trade
naamu kaarkunee bnaaAunaa (ਨਾਮੁਿਾਰਿੁਨੀ ਬਣਾਉਣਾ) making the naamu your profession
naamu dhNdholnaa (ਨਾਮੁਢੰਢੋਲੁਣਾ) searching the naamu
naamu tohnee bnaaAunaa (ਨਾਮੁਟੋਿਣੀ ਬਣਾਉਣਾ) makingthe naamu be your guiding
stick
naamu prhnaa (ਨਾਮੁਪੜਹਨਾ) reading the naamu
naamu smjhnaa (ਨਾਮੁਸਮਝਣਾ) Understanding the naamu
naamu seegaaru bnaaAunaa (ਨਾਮੁਸੀਗਾਰੁਬਣਾਉਣਾ) making the naamu your ornaments
naamu jaannaa (ਨਾਮੁਜਾਨਣਾ) knowing the naamu
naamu AMmRitu peenaa (ਨਾਮੁਅੰਕਮਿਤ ਪੀਣਾ) drinking the naamu Ambrosial
etc.
(Full lines of Gurbani verses referring to the above actions are listed later in Paragraph titled
Gurbani quotes referenced)
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So, those are some of ways one is supposed to live following the naamu (ਨਾਮੁ), In simple words,
the naamu (ਨਾਮੁ), is part of every act of one’s life. That is, one is suggested to live in the naamu
(ਨਾਮੁ), or naamu jeevnha (ਨਾਮੁਜੀਵਣਾ), living in (following) the naamu (ਨਾਮ).
Another Gurbani verse guides a little more about the nature of nammu (ਨਾਮ).
ਆਪੀਨੈਆਪੁਸਾਕਜਓ ਆਪੀਨੈਰਕਚਓ ਨਾਉ ॥
ਦੁਯੀ ਿੁਦਰਕਤ ਸਾਜੀਐ ਿਕਰ ਆਸਣੁਕਡਠੋਚਾਉ ॥ (ਮ:੧, ਪੰ:੪੬੩)
AaapeenHai Aaapu saajiAo AaapeenHai rchiAo naaAu.
duyee kudrti saajeeAai kri Aaasnu ditho chaaAu. (M:1, P:463)
The One created itself and then formulated the laws for the functioning of the creation /
nature, secondly created the nature and is enjoying being in or part of it.
Putting two and two together, living within, accepting, the hukmu (ਿੁਿਮੁ) of The One, Eikko (ੴ ),
is obeying the laws of the nature, that is living in accordance with laws of nature or following
the laws of nature, is living in accordance with naamu (ਨਾਮ).
Therefore, the only precept of Sikhi is:
hukmi rjaaEee chlnaa (ਿੁਿਕਮ ਰਜਾਈ ਚਲਣਾ), to live within the hukm, the Order of The Eikko (ੴ ),
The One, the Supreme Power, is to live naamu (ਨਾਮ). Please note that naamu (ਨਾਮ), the laws of
nature, are unfathomable and hence a continued contemplation, study, of and adoption of
naamu (ਨਾਮ), these laws of nature, is very important for continued progress towards being
sachaaru (ਸਕਚਆਰੁ).
As per Gurbani, some of the sub precepts under this main precept are:
1) schu Aaachaaru (ਸਚੁਆਚਾਰੁ), truthful conduct. (This is a personal level sub precept.)
Please refer to the Gurbani verse:
schhu Aorai sbhu ko Aupri schu Aaachaaru. |5| (M:1, P:62)
ਸਚਿੁਓਰੈਸਭੁਿੋਉਪਕਰ ਸਚੁਆਚਾਰੁ॥੫॥ (ਮ:੧, ਪੰ:੬੨)
Everything is below the truth, truthful living is above all (everything).
i.e. most important part of living in the naamu (ਨਾਮੁ), is truthful living. Part of which is ਘਾਕਲ
ਖਾਇ = ghaali khaaEi, earning one’s living through hard labor. That is, earn what you consume,
do not depend upon, or take from, others. Part of this also implies, do not benefit from
other people’s hard work. For an employer, not to squeeze the blood of workers by
underpaying them for their honest labor. This is, living free from any influence of the five
vices: ਿਾਮੁ= kaamu (sexual desires), ਿਿੋਿੁ= kRoDhu (anger), ਲੋਭੁ= lobhu (greed), ਮੋਿੁ= mohu
(emotional attachment), ਅਿੰਿਾਕਰ = AhNkaari. (ego).
Of course, always speaking the whole truth and nothing but the truth is another part of it,
and a whole lot more.
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2) sbh naal piAaar (ਸੱਭ ਨਾਲ ਕਪਆਰ), love for all. (This is the social level precept.)
Please refer to Gurbani verse:
bisri gEee sbh taati praaEee.
ਕਬਸਕਰ ਗਈ ਸਭ ਤਾਕਤ ਪਰਾਈ ॥
jb tay saaDhsNgti mohi paaEee. |1| rhaaAu.
ਜਬ ਤੇਸਾਿਸੰਗਕਤ ਮੋਕਿ ਪਾਈ ॥੧॥ ਰਿਾਉ ॥
naa ko bairee nhee bigaanaa sgl sNgi hm kAu bni AaaEee. |1| (M:5, P:1299)
ਨਾ ਿੋਬੈਰੀ ਨਿੀ ਕਬਗਾਨਾ ਸਗਲ ਸੰਕਗ ਿਮ ਿਉ ਬਕਨ ਆਈ ॥੧॥ (ਮ:੫, ਪੰ: ੧੨੯੯)
The central message here is that no one is a stranger, I get along with everyone. Everyone is
my friend; in other words, I love everyone. This concept of love for everyone, the equality
among the human family is repeated in multiple other verses in Gurbani.
e.g.
Avli Alh nooru AupaaEiAaa kudrti kay sbh bNday.
ਅਵਕਲ ਅਲਿ ਨੂਰੁਉਪਾਇਆ ਿੁਦਰਕਤ ਿੇਸਭ ਬੰਦੇ॥
Eayk noor tay sbhu jgu AupjiAaa kAun bhlay ko mNday. |1| (Bh: kbeer, P:1349)
ਏਿ ਨੂਰ ਤੇਸਭੁਜਗੁਉਪਕਜਆ ਿਉਨ ਭਲੇਿੋਮੰਦੇ॥੧॥ (ਭ: ਿਬੀਰ, ਪੰ:੧੩੪੯)
And
sbhai ght raamu bolai raamaa bolai. raam binaa ko bolai ray. |1| rhaaAu. (Bh: naamdayv,
P:988)
ਸਭੈਘਟ ਰਾਮੁਬੋਲੈਰਾਮਾ ਬੋਲੈ॥ ਰਾਮ ਕਬਨਾ ਿੋਬੋਲੈਰੇ॥੧॥ ਰਿਾਉ ॥ (ਭ: ਨਾਮਦੇਵ, ਪੰ:੯੮੮)
This not only talks about love for everyone but that everyone is equal, creation of the same
Eikko (ੴ ), The One, the Supreme Power, and made from the same ingredients. The
principle is of sameness among all and all is one. Principle of Oneness.
3) snimr sevaa (ਸਕਨਮਰ ਸੇਵਾ), Service with humility. (This is a spiritual level precept.)
Please refer to the Gurbani verse:
vichi duneeAaa sayv kmaaEeeAai. taa drgh baisnu paaEeeAai. (M:1, P:26).
ਕਵਕਚ ਦੁਨੀਆ ਸੇਵ ਿਮਾਈਐ ॥ ਤਾ ਦਰਗਿ ਬੈਸਣੁਪਾਈਐ ॥ (ਮ:੧, ਪੰ:੨੬)
A necessary condition on the path of the naamu jeevnha (ਨਾਮੁਜੀਵਣਾ), living in the naamu.
is to serve The Eikko (ੴ ), The One, the Supreme Power, part of which is serving the
Creation right around one. Service, of course, means service without any expectations in
return otherwise it becomes a business transaction, a bargain, and not service. True service
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is without any name plates, markings, or even a word of thanks. Part of service is kichhu
hthhu dayEi (ਕਿਛੁਿਿਿੁਦੇਇ), sharing one’s earnings.
jini hri sayviAaa tini sukhu paaEiAaa binu sayvaa pchhotaanee hay. |15| (M:4, P:1071)
ਕਜਕਨ ਿਕਰ ਸੇਕਵਆ ਕਤਕਨ ਸੁਖੁਪਾਇਆ ਕਬਨੁਸੇਵਾ ਪਛੋਤਾਣੀ ਿੇ॥੧੫॥ (ਮ:੪, ਪੰ:੧੦੭੧)
One who served the Eikko (ੴ ), The One, the Supreme Power, achieved peace and
happiness. ithout the service there is only regrets.
stigur kee sayvaa sfl hai jay ko kray chitu laaEi. (M:3, P:552)
ਸਕਤਗੁਰ ਿੀ ਸੇਵਾ ਸਫਲ ਿੈਜੇਿੋਿਰੇਕਚਤੁਲਾਇ ॥ (ਮ;੩, ਪੰ:੫੫੨)
The sayvaa (ਸੇਵਾ), service of Eikko (ੴ ), The One, is meaningful only when it is genuine and
not as a chore or for show, display.
In brief:
As best as I can understand Gurbani, these are the three major sub precepts of the Sikhi
mentioned in Sri Guru Granth Sahib:
They can be listed as:
1) schu Aaachaaru (ਸਚੁਆਚਾਰੁ), Truthful living
2) sbh naal piAaar (ਸੱਭ ਨਾਲ ਕਪਆਰ), love for all
3) snimr sevaa (ਸਕਨਮਰ ਸੇਵਾ), Service with humility.
Of course, there are many additional sub-precepts as well and the list is reasonably long. In my
view all those are important but less than these three listed here.
Conclusion:
In conclusion the only Precept of the Sikhi is:
naamu jeevnha (ਨਾਮੁਜੀਵਣਾ), live in the naamu.
Under which most important three sub precepts are:
1) schu Aaachaaru (ਸਚੁਆਚਾਰੁ), Truthful living
2) sbh naal piAaar (ਸੱਭ ਨਾਲ ਕਪਆਰ), love for all
3) snimr sevaa (ਸਕਨਮਰ ਸੇਵਾ), Service with humility.
Gurbani Quotes referenced:
ਕਜਨੀ ਨਾਮੁਕਿਆਇਆ ਗਏ ਮਸਿਕਤ ਘਾਕਲ ॥
jinee naamu DhiAaaEiAaa gEay mskti ghaali.
ਨਾਨਿ ਤੇਮੁਖ ਉਜਲੇਿੇਤੀ ਛੁਟੀ ਨਾਕਲ ॥੧॥ (ਮ:੧, ਪੰ:੮)
naank tay mukh Aujlay kaytee chhutee naali. |1|(M;1, P:8)
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ਕਲਖੁਨਾਮੁਸਾਲਾਿ ਕਲਖੁਕਲਖੁਅੰਤੁਨ ਪਾਰਾਵਾਰੁ॥੧॥(ਮ:੧, ਪੰ:੧੬)
likhu naamu saalaah likhu likhu ANtu n paaraavaaru. |1| (M:1, P:16)
ਕਜਕਨ ਗੁਰਮੁਕਖ ਨਾਮੁਨ ਬੂਕਝਆ ਮਕਰ ਜਨਮੈਆਵੈਜਾਇ ॥੧॥ ਰਿਾਉ ॥(ਮ:੧, ਪੰ:੧੯)
jini gurmukhi naamu n boojhiAaa mri jnmai Aaavai jaaEi. |1| rhaaAu. (M:1, P:19)
ਰਾਮ ਨਾਮੁਜਕਪ ਕਦਨਸੁਰਾਕਤ ਗੁਰਮੁਕਖ ਿਕਰ ਿਨੁਜਾਨੁ॥ (ਮ:੧, ਪੰ:੨੧)
raam naamu jpi dinsu raati gurmukhi hri Dhnu jaanu. (M:1, P:21)
ਕਜਕਨ ਿਕਰ ਿਕਰ ਨਾਮੁਨ ਚੇਕਤਓ ਸੁਅਉਗੁਕਣ ਆਵੈਜਾਇ ॥ (ਮ:੧, ਪੰ:੨੨)
jini hri hri naamu n chaytiAo su AAuguni Aaavai jaaEi. (M:1, P;22)
ਗੁਕਰ ਪੂਰੈਿਕਰ ਨਾਮੁਕਦਿੜਾਇਆ ਿਕਰ ਭਗਤਾ ਅਤੁਟੁਭੰਡਾਰੁ॥੧॥ (ਮ:੩, ਪੰ:੨੮)
guri poorai hri naamu dRirhaaEiAaa hri bhgtaa Atutu bhNdaaru. (M:3, P:28)
ਕਖਨੁਕਖਨੁਨਾਮੁਸਮਾਲੀਐ ਗੁਰਮੁਕਖ ਪਾਵੈਿੋਇ ॥ (ਮ:੩, ਪੰ:੨੯)
khinu khinu naamu smaaleeAai gurmukhi paavai koEi. (M:3,P:29)
ਕਜਨੀ ਨਾਮੁਪਛਾਕਣਆ ਕਤਨ ਕਵਟਿੁਬਕਲ ਜਾਉ ॥ (ਮ:੩, ਪੰ:੩੦)
jinee naamu pchhaaniAaa tin vithu bli jaaAu. (M:3, P:30)
ਪੂਰੈਭਾਕਗ ਨਾਮੁਮਕਨ ਵਸੈਸਬਕਦ ਕਮਲਾਵਾ ਿੋਇ ॥(ਮ:੩, ਪੰ:੩੩)
poorai bhaagi naamu mni vsai sbdi milaavaa hoEi. (M;3, P:33)
ਗੁਰਮਤੀ ਸੁਖੁਪਾਈਐ ਸਚੁਨਾਮੁਉਰ ਿਾਕਰ ॥੩॥ (ਮ:੩, ਪੰ:੩੯)
gurmtee sukhu paaEeeAai schu naamu Aur Dhaari. |3| (M:3, P:39)
ਗੁਕਰ ਅੰਕਮਿਤ ਨਾਮੁਪੀਆਕਲਆ ਜਨਮ ਮਰਨ ਿਾ ਪਿੁ॥ (ਮ:੫, ਪੰ:੪੯)
AMmRit naamu peeAaaliAaa jnm mrn kaa pthu. (M:5, P:49)
ਦੀਪਿੁਸਬਕਦ ਕਵਗਾਕਸਆ ਰਾਮ ਨਾਮੁਉਰ ਿਾਰੁ॥੫॥ (ਮ:੧, ਪੰ:੫੪)
deepku sbdi vigaasiAaa raam naamu Aur haaru. |5| (M:1, P:54)
ਸਕਤਗੁਰੁਭੇਕਟਐ ਕਨਰਮਲੁਿੋਆ ਅਨਕਦਨੁਨਾਮੁਵਖਾਣੈ॥ (ਮ:੩, ਪੰ:੬੭)
stiguru bhaytiAai nirmlu hoAaa Andinu naamu vkhaanai. (M:3, P:67)
ਿਕਰ ਕਿਆਵੈਿਕਰ ਉਚਰੈਵਣਜਾਕਰਆ ਕਮਤਿਾ ਿਕਰ ਿਕਰ ਨਾਮੁਸਮਾਕਰ ॥ (ਮ:੪, ਪੰ:੭੬)
hri DhiAaavai hri Auchrai vnjaariAaa mitRaa hri hri naamu smaari. (M:4, P:76)
ਲੇਖਾ ਿਰਮ ਰਾਇ ਿੀ ਬਾਿੀ ਜਕਪ ਿਕਰ ਿਕਰ ਨਾਮੁਕਿਰਖੈ॥ (ਮ:੪, ਪੰ:੭੮)
laykhaa Dhrm raaEi kee baakee jpi hri hri naamu kirkhai. (M:4, P:78)
9
ਅੰਕਮਿਤ ਨਾਮੁਸਦ ਭੁੰਚੀਐ ਗੁਰਮੁਕਖ ਿਾਰ ਿਮਾਇ ॥(ਮ:੩, ਪੰ:੮੭)
AMmRit naamu sd bhuNcheeAai gurmukhi kaar kmaaEi. (M:3, P:87)
ਨਾਨਿ ਨਾਮੁਅਰਾਕਿ ਸਭਨਾ ਤੇਵਡਾ ਸਕਭ ਨਾਵੈਅਗੈਆਕਣ ਕਨਵਾਏ ॥੧੫॥ (ਮ:੫, ਪੰ:੮੯)
naank naamu AraaDhi sbhnaa tay vdaa sbhi naavai Agai Aaani nivaaEay. |15|
(M:5, P:89)
ਸੇਿਨਵੰਤ ਿਕਰ ਨਾਮੁਿਮਾਇ ॥ ਪੂਰੇਗੁਰ ਤੇਸੋਝੀ ਪਾਇ ॥੧॥ (ਮ:੩, ਪੰ:੧੬੧)
say DhnvNt hri naamu kmaaEi. pooray gur tay sojhee paaEi. |1| (M:3, P:161)
ਆਠ ਪਿਰ ਕਸਮਰਿੁਪਿਭ ਨਾਮੁ॥ (ਮ:੫, ਪੰ:੧੮੪)
Aaath phr simrhu pRbh naamu. (M:5, P:184)
ਜਾ ਿਉ ਅਪਨੀ ਕਿਰਪਾ ਿਾਰੈ॥ ਸੋਜਨੁਰਸਨਾ ਨਾਮੁਉਚਾਰੈ॥੧॥(ਮ:੫, ਪੰ:੧੯੦)
jaa kAu Apnee kirpaa Dhaarai. so jnu rsnaa naamu Auchaarai. |1| (M:5, P:190)
ਅਨੂਪ ਪਦਾਰਿੁਨਾਮੁਸੁਨਿੁਸਗਲ ਕਿਆਇਲੇਮੀਤਾ ॥ (ਮ:੫, ਪੰ:੨੦੮)
Anoop pdaarthu naamu sunhu sgl DhiAaaEilay meetaa. (M:5, P:208)
ਕਨਕਿ ਕਸਕਿ ਕਨਰਮਲ ਨਾਮੁਬੀਚਾਰੁ॥ (ਮ:੧, ਪੰ:੨੨੦)
niDhi siDhi nirml naamu beechaaru. (M:1, P:220)
ਤੇਰਾ ਮਿਲੁਸਚਾ ਜੀਉ ਨਾਮੁਸਚਾ ਵਾਪਾਰੋ॥ (ਮ:੧, ਪੰ:੨੪੩)
tayraa mhlu schaa jeeAu naamu schaa vaapaaro. (M:1, P:243)
ਨਾਨਿ ਿਾਮਕਣ ਸਿਕਜ ਸਮਾਣੀ ਕਜਸੁਸਾਚਾ ਨਾਮੁਅਿਾਰੋ॥੩॥ (ਮ:੩, ਪੰ:੨੪੪)
naank kaamni shji smaanee jisu saachaa naamu ADhaaro. |3| (M;5, P:244)
ਨਾਮ ਤੁਕਲ ਿਛੁਅਵਰੁਨ ਿੋਇ ॥ ਨਾਨਿ ਗੁਰਮੁਕਖ ਨਾਮੁਪਾਵੈਜਨੁਿੋਇ ॥੮॥੨॥ (ਮ:੫, ਪੰ:੨੬੫)
naam tuli kchhu Avru n hoEi. naank gurmukhi naamu paavai jnu koEi. |8|2| (M:5, P:265)
ਬਿਿਮ ਕਗਆਨੀ ਿੈਨਾਮੁਪਰਵਾਰੁ॥ (ਮ:੫, ਪੰ:੨੭੩)
bRhm giAaanee kai naamu prvaaru. (M:5, P:273)
ਸਾਚੀ ਬਾਣੀ ਸੂਚਾ ਿੋਇ ॥ ਗੁਣ ਤੇਨਾਮੁਪਰਾਪਕਤ ਿੋਇ ॥੨॥(ਮ:੩, ਪੰ:੩੬੧)
saachee baanee soochaa hoEi. gun tay naamu praapti hoEi. |2| (M:3, P:361)
ਿਉ ਿਉ ਅਨਕਦਨੁਿਕਰ ਨਾਮੁਿੀਰਤਨੁਿਰਉ ॥ (ਮ:੪, ਪੰ:੩੬੯)
hAu Andinu hri naamu keertnu krAu. (M:4, P:369)
ਜੀਅ ਿੇਦਾਤੇਪਿੀਤਮ ਪਿਭ ਮੇਰੇ॥ ਮਨੁਜੀਵੈਪਿਭ ਨਾਮੁਕਚਤੇਰੇ॥੧॥ ਰਿਾਉ ॥ (ਮ:੫, ਪੰ:੫੬੨)
10
jeeA kay daatay pReetm pRbh mayray. mnu jeevai pRbh naamu chitayray. (M:5, P:562)
ਨਾਨਿ ਨਾਮੁਬੀਕਜ ਮਨ ਅੰਦਕਰ ਸਚੈਸਬਕਦ ਸੁਭਾਏ ॥੨॥ (ਮ:੩, ਪੰ:੫੬੮)
naank naamu beeji mn ANdri schai sbdi subhaaEay. |2| (Ml3, P:568)
ਕਤਤੁਜਾਇ ਬਿਿੁਸਤਸੰਗਤੀ ਕਜਿੈਿਕਰ ਿਾ ਿਕਰ ਨਾਮੁਕਬਲੋਈਐ ॥ (ਮ:੩, ਪੰ:੫੮੭)
titu jaaEi bhhu stsNgtee jithai hri kaa hri naamu biloEeeAai. (M:3, P:587)
ਿਕਰ ਨਾਮੁਿਮਾਰਾ ਭੋਜਨੁਛਤੀਿ ਪਰਿਾਰ ਕਜਤੁਖਾਇਐ ਿਮ ਿਉ ਕਤਿਪਕਤ ਭਈ ॥
hri naamu hmaaraa bhojnu chhteeh prkaar jitu khaaEiAai hm kAu tRipti bhEee.
ਿਕਰ ਨਾਮੁਿਮਾਰਾ ਪੈਨਣੁਕਜਤੁਕਫਕਰ ਨੰ ਗੇਨ ਿੋਵਿ ਿੋਰ ਪੈਨਣ ਿੀ ਿਮਾਰੀ ਸਰਿ ਗਈ ॥
hri naamu hmaaraa painnu jitu firi nNgay n hovh hor painn kee hmaaree srDh gEee.
ਿਕਰ ਨਾਮੁਿਮਾਰਾ ਵਣਜੁਿਕਰ ਨਾਮੁਵਾਪਾਰੁਿਕਰ ਨਾਮੈਿੀ ਿਮ ਿੰਉ ਸਕਤਗੁਕਰ ਿਾਰਿੁਨੀ ਦੀਈ ॥
(ਮ:੩, ਪੰ:੫੯੩)
hri naamu hmaaraa vnju hri naamu vaapaaru hri naamai kee hm kNAu stiguri kaarkunee
deeEee. (M:3, P:593)
ਸੋਰਕਠ ਤਾਕਮ ਸੁਿਾਵਣੀ ਜਾ ਿਕਰ ਨਾਮੁਢੰਢੋਲੇ॥ (ਮ:੪, ਪੰ:੬੪੨)
sorthi taami suhaavnee jaa hri naamu dhNdholay. (M:4, P:642)
ਮੈਅੰਿੁਲੇਿਕਰ ਨਾਮੁਲਿੁਟੀ ਟੋਿਣੀ ॥(ਮ:੧, ਪੰ:੭੫੨)
mai ANDhulay hri naamu lkutee tohnee. (M:1, P:752)
ਅੰਦਕਰ ਲਾਲ ਜਵੇਿਰੀ ਗੁਰਮੁਕਖ ਿਕਰ ਨਾਮੁਪੜੁ॥ (ਮ:੧, ਪੰ:੯੫੨)
ANdri laal jvayhree gurmukhi hri naamu prhu. (M:1, P:952)
ਸਬਕਦ ਭੇਕਦ ਭਿਮੁਿਕਟਆ ਗੁਕਰ ਨਾਮੁਦੀਆ ਸਮਝਾਇ ॥੨॥ (ਮ:੩, ਪੰ:੯੯੪)
sbdi bhaydi bhRmu ktiAaa guri naamu deeAaa smjhaaEi. |2| (M:3, P:994)
ਕਪਰ ਖੁਸੀਏ ਿਨ ਰਾਵੀਏ ਿਨ ਉਕਰ ਨਾਮੁਸੀਗਾਰੁ॥ (ਮ:੩, ਪੰ:੧੦੮੮)
pir khuseeEay Dhn raaveeEay Dhn Auri naamu seegaaru. (M:3, P:1088)
ਰਾਮੁਨਾਮੁਜਾਕਨਓ ਨਿੀ ਿੈਸੇਉਤਰਕਸ ਪਾਕਰ ॥੪॥੧॥ (ਭ: ਿਬੀਰ, ਪੰ:੧੧੦੫)
raamu naamu jaaniAo nhee kaisay Autrsi paari. |4|1| (B: Kabir, P:1105)
ਿਕਰ ਨਾਮੁਅੰਕਮਿਤੁਪੀਉ ਨਾਨਿ ਆਨ ਰਸ ਸਕਭ ਖਾਰ ॥੨॥੯੬॥੧੧੯॥ (ਮ:੫, ਪੰ:੧੨੨੭)
hri naamu AMmRitu peeAu naank Aaan rs sbhi khaar. |2|96|119| (M:5, P:1227)
The Immortal Precept(s) of Sikhi
