According to Bhai Vir Singh the actual name of Nurshah was ‘Padma.’ Her father was a disciple of a Sufi saint named Nur Shah. After the death of Nur Shah, Padma took care of his monastery and his Tantrik education. Because of that, people started calling her Nur Shah as well. -Bhai Vir Singh, Bhai Vir Singh Rachnavali, volume four, part-1, Guru Nanak Chamatkar, page 232.
Giani Gian Singh, Tavarikh Guru Khalsa, part-one, page 116.
According to ‘Nur Sah Nistara,’ the twenty-third story of Puratan Janamsakhi,
Saido Jat, Sakhi Babe Nanak Ji Ki (Puratan Janamsakhi), S. S. Padam (editor), page 131-133.
Biographical narratives of Guru Nanak Sahib.
This is not from the Guru Granth Sahib, it is a writing of Saido.
Because she had lied, the pitcher of water got stuck to the sorceress’s head, and despite a lot of effort, she was not able to remove it. When this news reached the head sorceress ‘Nur Sahi,’ she ordered all the sorceresses to gather at the place of this incident. In order to show the power of their magic, the sorceresses reached the spot riding on trees, deer skins, moons, walls, etc., and began displaying their magical powers upon reaching there. The Guru, while smiling, told Mardana, “O Mardana! Say Vahiguru
A synonym for the Divine in Sikh parlance.
Saido Jat, Sakhi Babe Nanak Ji Ki (Puratan Janamsakhi), S. S. Padam (editor), page 131-133.
Having listened to the Sabad, sorceresses became incapable of showing their magical powers. Then, ‘Nur Sahi’ arrived at that place with many of her followers, while putting on an ostentatious show. Upon seeing her utter spells and incantations, the Guru revealed a Sabad in Rag Suhi: manñ kucajī ammāvaṇi… kāī rāti jīu.1. -Guru Granth Sahib 762
When the Guru, in a state of wonderment, reminded ‘Nur Sahi' of her transgressions through this Sabad, she sat down lowering her head. The Guru revealed three more Sabads there.
tāl madīre ghaṭ ke…kichu dargah pāvai mānu.4.4. -Guru Granth Sahib 349-50; galī asī caṅgīā…tin kai saṅgi milāh.2. -Guru Granth Sahib 85; iānaṛīe mānaṛā…kahīai sā siāṇī.4.2.4. -Guru Granth Sāhib 722
In the Guru Granth Sahib, the term Nam is vast. Thus the native term is retained for its literal representation. For its interpretive representation, the term “identification” is used as one active noun or verb form to represent our relationship with, connection to, and response to Nam at a human level.
A description of the term Nam is as follows:
Nam (noumenon, generally used in contrast to phenomenon) is a key term and the central principle in the Guru Granth Sahib. According to Professor Puran Singh, “Nam” is the supernaturally natural function of a poetical genius who though in body, is at all times of day and night under the influence of the higher Soul-worlds of Freedom...It is the pure subjectivity of love bursting up under the sole and invisible spiritual guidance from below the crusts of earthiness, from under the hard conditions of earthly life.” -Puran Singh, Spirit of The Sikh, Part II, Volume Two, page 36
Often, Nam is considered merely a word which is to be recited or repeated. Though literally a name or an identifier, Nam alludes to something much more vast, deep, and subtle than a mere name of the Supreme Being. Although numerous names or words for the Supreme Being (such as Ram, Hari, Gobind, etc.) are used in the Guru Granth Sahib, Nam also frequently appears instead of those names. Consequently, Nam also appears as a synonym for the Supreme Being among the many contexts in which it is invoked in the Guru Granth Sahib.
Primarily, Nam is the central principle of Sikhi, around which the entire Sikh worldview revolves and evolves. When seen in the totality of the Guru Granth Sahib, in addition to being a synonym for the Supreme Being, Nam represents the active and creative facet of the Supreme Being, that is constantly creating, pervading, governing, and sustaining everything in the entire creation: nām ke dhāre sagle jant. nām ke dhāre khanḍ brahmanḍ. -Guru Granth Sahib 284
In Indic traditions (Buddhism and Hinduism) the term ‘nāma’ (name) is used to describe the spiritual or essential properties of an object or being, as opposed to ‘rūpa’ (form) that describes the physical presence that it manifests.
In this way, Nam is also the Law or the Principle that governs the entire phenomenal world, and is the sum total of all the qualities and attributes of the Supreme Being.
The narrative of Bhai Mardana being overpowered by the sorceress is available in other Janamsakhis like ‘Bhai Bale Vali Janamsakhi, and ‘Valait Vali Janamsakhi,’ but the name of the sorceress is not mentioned there.
Kirpal Singh, Janamsakhi Parampara: Itihasak Drishtikon Ton, page 62-63.
The description of this Sabad being revealed in Kamrup (Assam) while addressing ‘Nurshah’ is found only in the Puratan Janamsakhi. There is a description of the above incident in other Janamsakhis but there is no mention of the Sabad being uttered. The main reason for this variation is associated with the process of the creation of Janamsakhis. Like ancient and medieval literary works, Janamsakhis are also considered to be based on oral traditions and traditional practices. Therefore, having such variations is natural. But these differences also inspire further research. In this context, when we analyze the linguistic technique of this Sabad, it is noticed that most of the words used in it are from Lahindi, such as ‘amāvaṇi, ḍosaṛā/ḍosaṛe, dūṁ, bhulīasu, thīā, mutīasu, kūṁ, dharīasu,’ etc. It is evident from the compositions of the Guru Granth Sahib that while having a dialogue with the followers of different faith traditions, the Gurus used the local linguistic idioms.
“He talked to the Yogis in their own mystical vocabulary and symbolism, earrings (munda), begging pouch (jholi), ash (bibhut), patched coat (khintha), body (kayan), staff (danda), sound (nad). He explained to the Muslim pirs (saints) the basic mystery of their own worship-rituals, and talked to the common people about life and conduct.” -Dr. Sohinder Singh Vanjara Bedi, Guru Nanak Te Lok Pravah, page 20.
