The word “Raam” has two aspects in Gurmat (Wisdom, Upadesh or Way of the Sri Guru Granth Sahib, SGGS). It’s emphasized by the SGGS to recognize the difference between both — not to go around quarrelling or arguing with others, but, based on proper understanding, to consider and live this in your own life.

When a Hindu Veer says Raam, he is thinking in his mind of the son of king Dassrath born in Ayodhya. However when a Sikh (learner or student of the SGGS) says Raam, he is thinking of the All-pervading Raam (Aatam Raam). Hence, the SGGS asserts that there is a difference in saying Raam!

ਸਭੈ ਘਟ ਰਾਮੁ ਬੋਲੈ ਰਾਮਾ ਬੋਲੈ ॥: Raam speaks within all Hearts, solely Raam speaks (sggs 988).

ਘਟਿ ਘਟਿ ਰਮਈਆ ਰਮਤ ਰਾਮ ਰਾਇ ਗੁਰ ਸਬਦਿ ਗੁਰੂ ਲਿਵ ਲਾਗੇ ॥: The All-pervading Divine Ruler (of the Universe) Raam is contained in each and every heart. (One) gets connected to Him through the Gur-Shabad (sggs 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 “Raam” are one and the same (ਇਕ-ਰੂਪ). ||7|| (sggs 1030).

“There is a difference in saying Raam”

(1) There is Raam of the Gurmat — “Gurmati Raamu-ਗੁਰਮਤਿ ਰਾਮੁ”, “Meraa Raamu-ਮੇਰਾ ਰਾਮੁ”, “Hamrae Raam-ਹਮਰੇ ਰਾਮ”, “Merae Raam-ਮੇਰੇ ਰਾਮ”, “Aatam Raam”, and so on.

ਆਤਮ ਰਾਮੁ ਸਰਬ ਮਹਿ ਪੇਖੁ ॥: See Aatma Raam in all (sggs 892).

ਗੁਰਮਤਿ ਰਾਮੁ ਜਪੈ ਜਨੁ ਪੂਰਾ ॥: Who understand Raam through the Gurmat (i.e., “Gurmati-Raamu”), becomes Complete (i.e., he unites with his Mool within). (sggs 228).

(2) And, there is Raam of the crafty Pujaaree group (Brahmins, Pandits…) — “Tumaraa Raam-ਤੁਮਰਾ ਰਾਮੁ” i.e., “your Raamchand”.

ਪਾਂਡੇ ਤੁਮਰਾ ਰਾਮਚੰਦੁ ਸੋ ਭੀ ਆਵਤੁ ਦੇਖਿਆ ਥਾ ॥ ਰਾਵਨ ਸੇਤੀ ਸਰਬਰ ਹੋਈ ਘਰ ਕੀ ਜੋਇ ਗਵਾਈ ਥੀ ॥੩॥: O Pandit! I saw your Raamchand coming too (i.e., O Paande, I heard of Raamchand that you talk about – “Tumaraa Raam-ਤੁਮਰਾ ਰਾਮੁ”). He (i.e., that Raamchand you talk about) had to fight a war against Raawan and lost his wife (kidnapped by Raawan)! ||3|| (sggs 875).

The SGGS asks its Sikhs (seekers or learners of the SGGS or Gurmat) 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 “Raam”. This is something to be considered. The same Raam is used by all beings (for the All-pervading Raam – ਰਮਿਆ ਹੋਇਆ ਰਾਮ), and the same Raam is used by the performers (of Raasleelaa – ਰਾਸਧਾਰੀਏ, ਰਾਮਲੀਲਾ, etc. – for the son of Dassrath born in Ayodhya). (sggs 1374).

ਕਬੀਰ ਰਾਮੈ ਰਾਮ ਕਹੁ ਕਹਿਬੇ ਮਾਹਿ ਬਿਬੇਕ ॥ ਏਕੁ ਅਨੇਕਹਿ ਮਿਲਿ ਗਇਆ ਏਕ ਸਮਾਨਾ ਏਕ ॥੧੯੧॥: O Kabeer! Use the word “Raam”‘, 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). (sggs 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 Raam. O fool! (You) will regret and repent in the end! ||1||Pause|| (sggs 156).

Raam of the Gurmat – Aatam Raam

Raam 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 Raamu sabh EK hai “. Also, the word Raam 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 Raam. (sggs 343).

ਆਤਮ ਮਹਿ ਰਾਮੁ ਰਾਮ ਮਹਿ ਆਤਮੁ ਚੀਨਸਿ ਗੁਰ ਬੀਚਾਰਾ ॥: Raam is in every Soul, and each Soul is in Raam. This is realized through Reflecting on the Gur-Giaan (Divine Wisdom of the Gur-Shabad…). (sggs 1153).

In nutshell, the Gurmat’s Raam 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? (sggs 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 animate existences Krishan’s adoptive father, Nand, was greatly worn-out. (You say that) because of (Nand’s) devotion, Krishna was incarnated in (Nand’s) home; how great was the good fortune of this poor man! ||1|| You say that Krishna was Nand’s son, but whose son was Nand himself? When there was no earth, ether or the ten directions, where was this Nand then? ||1||Pause|| (The Divine) who is called Unstained (i.e., beyond Maya’s influence), does not fall in trouble, and he does not undergo birth. Kabeer’s Divine is such a Divine who has no mother or father. ||2||19||70|| (sggs 338-339).

Being Formless, attributeless, unborn, undying, fearless, changeless, Self-existent, Eternal, Truth, Self Effulgent, All-pervading, Timeless, Transcendental, without animosity, etc., the Gurmat’s Raam is Omnipresent, Omniscient — the Mool of all beings. The ONE, Divine Factor is diffused (spreaded out or scattered) in the entire Creation.

ਸ੍ਰੀ ਰਾਮਚੰਦ ਜਿਸੁ ਰੂਪੁ ਨ ਰੇਖਿਆ ॥ ਬਨਵਾਲੀ ਚਕ੍ਰਪਾਣਿ ਦਰਸਿ ਅਨੂਪਿਆ ॥: O Parmeshar!) You are that Sri Raamchand who has no form or feature (i.e. You are Formless). You are also the unequalled (singular, ONE or IK) “Banamaalee” and “Chakrpaani”(sggs 1082).

ਨਾਨਕ ਨਿਰਭਉ ਨਿਰੰਕਾਰੁ ਹੋਰਿ ਕੇਤੇ ਰਾਮ ਰਵਾਲ ॥: O Nanak! The Divine is Fearless and Formless; myriads of others, like (embodied) Raam, are insignificant before Him (sggs 464).

Hence, the Gurmat’s Raam 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 Raam is Formless, and revels in each and every Heart. Therefore, realize THAT Raam within the Heart!

ਹਿਰਦੈ ਰਾਮੁ ਰਮਹੁ ਮੇਰੇ ਭਾਈ ॥: O my brother! Contemplate Raam in your Heart (sggs 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 (sggs 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 Gobind (Krishana) was born on the eighth lunar day. ||1|| Led astray by doubt, mortals practice falsehood. The Divine is beyond birth and death. ||1||Pause|| (O Pandit, you) prepare sweet treats and feed them to your stone god. O ignorant foolish Saakat (Saakat = one separated from Truth), the Divine is neither born, nor does he die. ||2|| You sing lullabies (to your stone idol of Krishana) – this is the source of all your mistakes. May that mouth burn through which (you) say that the Divine enters into “Jonee” (womb: subject to birth…). ||3|| (God or Rabb) is not born, and He does not die; He does not come and go (in birth and death). The God of Nanak is pervading everywhere. ||4||1|| (sggs 1136).

According to the SGGS, THIS Raam of the Gurmat — which is Unperishable, beyond birth and death — is to be realized through the Giaan or Wisdom of the Gur-Shabad.

In other words, according to the SGGS, it’s the mind that has to do the “Darshan”, within the Heart (“ਘਰਿ ਆਪਨੜੈ – Ghari aapanrrai”, meaning in my Heart”):

ਆਵਹੁ ਸਜਣਾ ਹਉ ਦੇਖਾ ਦਰਸਨੁ ਤੇਰਾ ਰਾਮ ॥ ਘਰਿ ਆਪਨੜੈ ਖੜੀ ਤਕਾ ਮੈ ਮਨਿ ਚਾਉ ਘਨੇਰਾ ਰਾਮ ॥: O Divine Friend, Raam! 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 Raam (Mool, Jot…)! Within my mind is great yearning. (sggs 764).

The word “Raam” is mentioned hundreds of times in the Gurbani (SGGS). Whenever we come across this word while reading or listening the Gurbani, over 99% of the time it would be representing this Raam of the Gurmat as above.

On the other hand, only a few times it would be for the King Dashrath’s son Raam (born in Ayodhya).

Raam of the Pujaaree – Embodied Raam

Raam of the Pujaaree (i.e., crafty Pandit, Brahmin, clergy…) is born and subject to death. He thus has form, body, attributes, etc.

Hence, the crafty Pujaaree’s Raam is time-bound. Thus limited. This is totally opposite of the Raam of the Gurmat — attributeless, unborn, undying, Formless, Timeless, Eternal, Transcendental, Jot, revels each and every Heart (not separate from man) …

Since the Pandit’s Raam 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 crafty Pandit’s concept of the Lord Raam is also totally contrary to the teaching of the four 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).



Clearly, Brahmins or Pandits don’t even believe or follow the Wisdom of their own Vedas!!

Hence, the self-serving Pujaaree group have totally tortured the True Giaan (spiritual Knowledge) 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:

ਪਾਹਨ ਬੋਰੀ ਪਿਰਥਮੀ ਪੰਡਿਤ ਪਾੜੀ ਬਾਟ ॥੧੩੭॥: The stone (idols) have drowned the world; Pandits split (or misled the world) from the Way (of Bhagti, and led the world on the path of Maya, Karamkaand, etc). ||137|| (sggs 1371).

According to the SGGS, 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|| (sggs 486).

The Gurmat makes it very clear that the Pandit’s embodied Avtaar Raam is also subject to birth and death (i.e. finite), and so on. This proves, therefore, that the Pandit’s embodied Raam is not the Gurmat’s Formless Raam, which is unborn and undying…

ਰਾਮੁ ਗਇਓ ਰਾਵਨੁ ਗਇਓ ਜਾ ਕਉ ਬਹੁ ਪਰਵਾਰੁ ॥: Raam (king Dassrath’s son born in Ayodhya) passed away, as did Raawan, even though he had lots of relatives. (sggs 1429).

Understandably, the Gurbani (SGGS) tells us merely uttering or repeating “Raam Raam” (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 Raam Raam; but by such utterance (merely uttering by tounge-ਨਿਰਾ ਜੀਭ ਨਾਲ), Raam does not happen. By Gur-Grace (Grace of the Gur-Shabad-Giaan), Raam comes to dwell in the mind, and then, the fruit (of Aatam-Giaan…) is obtained. ||1|| (sggs 491).

ਰਾਮੁ ਰਾਮੁ ਕਰਤਾ ਸਭੁ ਜਗੁ ਫਿਰੈ ਰਾਮੁ ਨ ਪਾਇਆ ਜਾਇ ॥: The entire world roams around uttering “Raam”, “Raam”, “Raam”; but “Raam” cannot be Realized like this. (sggs 555).

ਮਾਥੇ ਤਿਲਕੁ ਹਥਿ ਮਾਲਾ ਬਾਨਾਂ ॥ ਲੋਗਨ ਰਾਮੁ ਖਿਲਉਨਾ ਜਾਨਾਂ ॥੧॥: Maathae tilaku hathi maalaa baanaa… (sggs 1158)!

The SGGS cleary tells us that our Mool within (Prabh, Raam, Hari, Gobind…) cannot be realized by “Bol-ਬੋਲ” (repition or iteration of any word, ਰੱਟ, etc.). Because, the Mool is beyond iteration or speech. Therefore, instead, the Gurbani urges us to acquire the Nature (Virtues) of Raam or Hari. We ruitinely (or daily) read/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 (sggs 287).

ਰੂਪੁ ਨ ਰੇਖ ਨ ਰੰਗੁ ਕਿਛੁ ਤ੍ਰਿਹੁ ਗੁਣ ਤੇ ਪ੍ਰਭ ਭਿੰਨ ॥: (“Prabh”) has no form, no shape, no color; “Prabh” is beyond these three worldly qualities. (sggs 283).

॥ ਜਪੁ ॥ ਆਦਿ ਸਚੁ ਜੁਗਾਦਿ ਸਚੁ ॥ ਹੈ ਭੀ ਸਚੁ ਨਾਨਕ ਹੋਸੀ ਭੀ ਸਚੁ ॥੧॥: || Jap(u) || Aadi sach(u) jugaadi sach(u) || Hai bhee sach(u) Nanak hosee bhee sach(u) ||1|| (sggs 1).

Gurmat asks us to explore Raam in our Soul, within

In nutshell, Raam of the Gurmat is our Inner Consciousness.

Since the SGGS speaks at the Aatmik-level, Gurmat’s Raam is within all beings as their Inner Consciousness.

ਹਰਿ ਆਤਮ ਰਾਮੁ ਪਸਾਰਿਆ ਮੇਰੇ ਗੋਵਿੰਦਾ ਹਰਿ ਵੇਖੈ ਆਪਿ ਹਦੂਰੀ ਜੀਉ ॥੩॥: Hari — Atam Raam — is diffused everywhere in the beings, He beholds all; His Immanent Presence is pervading everywhere. ||3|| (sggs 174).

Those who have realized Raam in their Soul are called Gurmukhs in the SGGS.

ਗੁਰਮੁਖਿ ਝਗੜੁ ਚੁਕਾਇਓਨੁ ਇਕੋ ਰਵਿ ਰਹਿਆ ॥ ਸਭੁ ਆਤਮ ਰਾਮੁ ਪਛਾਣਿਆ ਭਉਜਲੁ ਤਰਿ ਗਇਆ ॥ Gurmukhs are free of conflict and strife, they see One Raam, in them and hence pervading everywhere. Recognizing the pervading Raam in Souls one crosses over the world-ocean (Bhaujal).

In nutshell, the Pandit’s embodied Raam is not the Gurmat’s Aatam Raam. The concept of Raam manufactured by the Pandit is a disastrous recipe for remaining caught in suffering of this Bhaujal or Bhav Saagar.

In fact, the Gurmat’s Aatam Raam pervades the Pujaaree’s embodied Raam, Raawan…

ਸਭੁ ਆਤਮ ਰਾਮੁ ਪਛਾਣਿਆ ਗੁਰਮਤੀ ਨਿਜ ਘਰਿ ਵਾਸੁ ॥੩॥: (Those imbued in the Shabad) Recognize Aatam Raam in all, and through the “Gurmatee” (Wisdom of the SGGS), they dwell in the Home of their own Inner Self. ||3|| (sggs 69).

The SGGS asks — instead of worshipping the Aatam Raam within — if, as a Manmukh, one worships “Doojaa” (second, duality, Maya, another, embodied being, etc.), that person cannot find Sukh in life (i.e., Joy, Happiness, Peace…):

ਆਤਮਾ ਰਾਮੁ ਨ ਪੂਜਨੀ ਦੂਜੈ ਕਿਉ ਸੁਖੁ ਹੋਇ ॥: They (Manmukh) do not worship the Aatam Raam, how can they find Sukh (i.e., Joy, Happiness, Peace…) from another (i.e., duality, Maya…)? (sggs 1415).

Hence until we search and explore Raam in our Soul we will be stuck in this Bhaujal or Bhav Saagar. This constitutes the exile of Raam (“Nikaalaa” or “Banvaas” in “Bhaujal”), separated from Sita and Lakhshman (i.e., Budhi or intellect, and Mann or mind).

ਰੋਵੈ ਰਾਮੁ ਨਿਕਾਲਾ ਭਇਆ ॥ ਸੀਤਾ ਲਖਮਣੁ ਵਿਛੁੜਿ ਗਇਆ ॥: Raam (Not the son of King Dasharath) weeps because he is sent into exile (“Banwaas” in “Bhaujal”). (This Aatmic Raam) is separated from Sita and Lakshman (Budhi or intellect and Mann or mind). (sggs 954).

Upon becoming the Gurmukh — upon Aatam Raam 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 (i.e., Ayodhya), the Ultimate Purpose of human life!

Gurmat’s Raam Naam is meant to be Understood and applied

Clearly, according to the Gurbani (SGGS), the Raam 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 Raam Naam; it comes to abide in the Heart through the Gurmat (Giaan or spiritual Knowledge of the SGGS). (sggs 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 SGGS), those who recognize (within their Heart) the Attributeless Raam, they have understood Him. ||17|| (sggs 435).

Apparently, the Gurmat’s Raam is “Gun Vaachak” name (adjective – ਗੁਣ ਵਾਚਕ), NOT “Jaati Vaachak” (not related to a person – ਜਾਤਿ ਵਾਚਕ…).

Therefore, the Gurmat’s Raam or Raam 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 to daily life.

ਰਾਮ ਨਾਮੁ ਆਤਮ ਮਹਿ ਸੋਧੈ ॥: (A true devotee) searches for the Raam Naam within his own Soul (sggs 274).

ਰਾਮ ਨਾਮ ਜਪਿ ਹਿਰਦੇ ਮਾਹਿ ॥: Understand Raam in the Heart (sggs 283).

With help of the Gur-Wisdom, the Gursikhs (learners, or seekers of the Wisdom of the SGGS) solves the riddle.

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